A32965	----	Articles to be enquired of in the Diocesse of Norwich in the first visitation of the Right Reverend Father in God, Edward, Lord Bishop of Norwich. Church of England. Diocese of Norwich. Bishop (1661-1676 : Reynolds) 1662 Approx. 20 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A32965 Wing C4072 ESTC R5012 12579884 ocm 12579884 109308 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A32965) Transcribed from: (Early English Books Online ; image set 109308) Images scanned from microfilm: (Early English books, 1641-1700 ; 324:1d or 1698:1) Articles to be enquired of in the Diocesse of Norwich in the first visitation of the Right Reverend Father in God, Edward, Lord Bishop of Norwich. Church of England. Diocese of Norwich. Bishop (1661-1676 : Reynolds) Reynolds, Edward, 1599-1676. [3], 7 p. Printed by T.R. for G.T., London : 1662. Running title: Articles of visitation. Fourth title in a filmed collection of visitation articles. Reproduction of original in Bodleian Library and the Union Theological Seminary. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Visitations, Ecclesiastical -- England. 2004-02 TCP Assigned for keying and markup 2004-03 Apex CoVantage Keyed and coded from ProQuest page images 2004-05 Rachel Losh Sampled and proofread 2004-05 Rachel Losh Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion ARTICLES TO BE Enquired of in the DIOCESSE of NORWICH In the First Visitation , OF THE Right Reverend Father in GOD ; Edward LORD BISHOP of NORWICH . LONDON , Printed by T. R. for G. T. 1662. The Tenor of the Oath , to be tendred to the Church-Wardens and Sidemen . YOU shall , upon due consideration of these Articles given you in Charge , diligently Enquire , and true Presentment make of such defaults and offences against the same , as are Enquirable by the Laws Ecclesiastical of this Land : So help you God. ARTICLES OF Visitation and Enquiry within the Diocess OF NORWICH . Concerning Churches or Chappels , with the Ornaments and Furniture belonging to them . I. IS ●o●r Parish Church or Chappel with the Chancel thereof , the Steeple , or Tower , the 〈◊〉 , 〈◊〉 , Pavements , 〈…〉 dows , Seats , and all 〈◊〉 〈…〉 in good and sufficient Re●a●r , as ●ecometh the 〈◊〉 〈◊〉 cafed to Gods Publick Worship . II. IS there a Font of Stone standing in the ancient usual place for the Administration of Baptism ? III. IS there a comely Table conveniently placed for the Administration of the Lords Supper with a Carpet of Silk , or other decent stuffe to cover it in time of divine Service , and a fa●●●●nnen Cloth to spread on it at the time of Administration ? What Cup , Chalice , Pa●●en , or Fl●gons , have you belonging to that service ? IV. HAVE you a convenient Seat for the Minister to read divine service in ? and a comely Pulpit with a fair Cu●hion or Pulpit-Cloth see●ly kept for the Preaching of Gods. 〈◊〉 〈◊〉 you 〈◊〉 Bible of the largest Uolume , and of the last Tra●●●ation , with the Book of Common Prayer 〈◊〉 estab●●hed , the B 〈…〉 s of Ho 〈…〉 lies allowed by Authority , and the Book of Canons o● Constitutions Ecclestastical ? And have you the works of Bishop Jewel , in defence of the Church of England , and a printed Table of the Deg●●●● , wherein by Law men are prohibited to marry ? V. HAVE 〈◊〉 〈◊〉 b●●k of 〈◊〉 , wherein to set down the names and sir-names of all that are Baptized , Married , and Buried within your Parish ? Is there a Book wherein to keep the Church-Wardens Accompts ? and anothe● book , wherein to enter the name of any stranger t●●t preache●● in your Parish , and of th● Bishop that gave 〈◊〉 a Li●●●se to pr●●ch ? VI. HAVE you a large Surplice for the use of the Minister in his publick Administrations ? VII . HAVE you a Box wherein to keep the Alms for the poor ? and have you a strong Chest with locks and keys , wherein may be safely kept the plate , vessels , books , carpets , vestmen●s belonging to the Church ? and have you a Bier with a Herse-cloth for the decent burial of the dead ? C●●cer●●ng the Ch●●c●-ya●● , H●use● , ●leb● , and Tythes belongi●● to th● Church . I. IS ●om : ●●urch-●●rd ●●fficie●●ly fe●●ed and main●ained with Walls , Railes , or Pales as hath been accustomed , and so as it may be kept from all Annoyance ? Hath any person encroached upon the same ? Have any Trees there growing been cut down , by whom , and for what use ? II. 〈◊〉 〈…〉 belonging to your Minister kept in good and sufficient repair ? Have any encroached upon the Gardens , Orchards , ●or ●●●ses belonging to the same ? or cut up any trees growing thereon ? Are there any other Houses belonging to the Church ; and are they likewise kept in good repair ? III. ARE there any ●lede-la●●● belonging to y●●r Parso●●ge or Uicar●●ge , and have you a 〈◊〉 and 〈◊〉 ●e●r●er kept of the sa●● ? and a C●●y thereof delivered 〈◊〉 the 〈◊〉 Register ? And hav●●ou a ●●te of such Pensions , Rate-Tythes , and portions of Tythes as 〈◊〉 〈◊〉 thereunto ? Are any of these taken away , or with-held from your Minister ? or hath the ●ust value of your Parsonage or Uicaridge by any undue means been diminished ? IV. IS there any Hospital , Al●●s-House or 〈◊〉 School ( being not of the Kings foundation ) in your Parish ? and are they and their G●dowments preserved and employed to their right use ? Concerning Ministers . I. HATH your Minister been freely presented , and legally instituted , and 〈◊〉 into his 〈◊〉 Did he withi● two moneths after his In●●●tion rea● upon so●● Sunday or Holy-day publickly in the Church in the time of divine Service , the thirty nine Articles of Religion , and declare his Assent thereunto ? II. IS your Minister constantly Resident upon his Bene●●ce ? or hath he any other Benefice or Dignity , and is he qualified to hold the same ? How many weeks in a year hath he béen Absent without urgent necessity ? III. HATH your Minister a Curate to assist hi● ? and is he a Man of able parts , and of a pious and discreet conversation , and allowed by the Bishop to serve in your Church ? V. IS your Minister a person of a Godly , sober , and peaceable conversation ? Doth he so frame his own Life , and the Lives of such as are of his Family , that he and they may be Examples to the Flock of Christ ? Or on the contrary , is he a frequenter of Taverns and Alehouses , a common Gamester , a profane or obscene person , a Swearer , Curser , Blasphemer , Railer , Scoffer , Quarreller , Fomenter of Suits , and contention , among Neighbours , an ordinary Companion of Drunkards and Riotous persons in such their wicked Courses : a Resorter unto suspected and infamous Houses ? Is his carriage and course of Life in any kind scandalous , and such as becometh not a Minister of Iesus Christ ? Doth he exercise himself in any such secular Imployments , or sordid Labour , as is unbe●●tting the Duty and Dignity of his Office ? Is he grave and comely in his Hair and Apparrel ? and doth he in all his behaviour , so carry himself , as that he may adorn the Gospel , whereof he is a Minister ? V. DOTH he with all diligence attend upon his Ministry , and discharge all the duties belonging thereunto ? Doth he read the publick Prayers , Psalms and Lessons out of the Old and New Testament , and other parts of divine service , and celebrate every divine Office , in such form , manner , and habit as is prescribed ? VI. DOTH he rightly and duly administer the holy Sacraments , of Baptism and the Supper of the Lord ? Doth he take care that Godfathers and Godmothers present Infants unto Baptism , and undertake for them ? and doth he being thereunto desired baptize Infants at home in case of weakness or danger . Doth he frequently , or at the least thrice every year whereof Easter to be one , administer the Lords Supper ? and doth he give warning therof the Lords day before at Morning-prayer , and exhort the people duly to prepare for the same ? Is he careful not to admit thereunto any strangers , or any that live in any atrocious or grievous Crime , or in open Malice and Hatred , to the offence and scandal of the Church ; and doth he , having upon ●ust Reasons not admitted them , give within a fortnight notice thereof unto the Bishop ? or doth he admit any before they have been first Catechised & instructed in the Principles of Religion , ●●d are able to give an accompt of the same , and before they have been Confirmed , and are ready and desirous to be Confirmed ? VII . DOTH he give notice of Holydays , and of the Ember-we●ks , that the people may ve minded to pray for such as are to be solemnly called to the work of the Ministry ? Doth he give notice of the yearly Perambulation in Rogation w●●k for preserving the Bounds of the Parish , and for desiring Gods blessing upon the fruits of the Earth ? Doth he observe the 5th . of November , the 30th . of January , and the 29th . of May ? VIII . IS he a Licensed Preacher ? Doth he , if not hindred by some necessary Impediment , constantly Preach in your Church every Lords day , or being hi●●r●d , doth he take care that it be done by another ? & doth he diligently instruct children & servants , 〈◊〉 Ignorant persons of the Parish in the principles of Religion , contained in the Creed , ten Commandments Lords prayer , and doctrine of the Sacraments , according to the Church-catechism , that so they may be brought to understand and take upon Themselves their Baptismal Covenant , and be Confirmed and admitted Communicants ? Doth he in his Sermons preach only sound and wholsome doctrine , tending to Peace , Holinesse , and Edi●●cation ; consonant to the Holy 〈…〉 ord of God , and the doctrine contained in the Articles of the Church of England ? And doth he four times in the year teach the doctrine of the Kings Supremacy , and put the people in mind to be subject to Principalities and Powers , and to obey Magistrates ; or doth he at any time preach any false , Heretical , seditious , dangerous doctrine , tending to publick disturbance , and to alienate the Hearts of the people from their Loyalty and obedience ? IX . DOTH he endeavour to reclaim Popi●h Recusants , or any other Persons of corrupt Iudgements , from such their Errours to the acknowledgement of the Truth ? X. HATH he celebrated Matrimony between any persons ( without faculty granted by such as have Authority to grant it ) except the Banes of Matrimony have been first published three severall Sundayes or Holy-dayes in the time of divine Service , in the Parish Churches or Chappels where the said parties dwell ? or doth he Marry Persons , ●hough Licensed , at any unseason●ble times , and not between the hours of eight and twelve in the forenoon ? Or , doth he Marry them in any private place , and not in the Church or Chappel ? Or doth he , after the banes are thrice asked , Marry any under the age of one and twenty years before the Parents or Governours of the said Parties have either person●lly , or by sufficient testimony , signified their consent to the said marriage ? XI . DOTH he , when any Persons are dangerously sick , having notice thereof , resort unto them to pray with them , to instruct , to comfort , to exhort them to faith , repentance , brotherly love , and works of charity ? XII . DOTH herefuse , having had convenient warning given him , to bury any Corpse that is brought to the Church or Church-yard , the dead Person being such as is not denied Christian burial ? XIII . DOTH he and the Church-Wardens cause the names of all that have been baptized , marryed , and buried , to be entred into the Register , Book , and a transcript from thence yearly sent into the Bishop's Office ? If not , you are to send in such transcripts for the several years past as have not been hitherto sent in . XIV . HAVE you a weekly Lecture in your Parish ? is it preached by the Parson or Uicar himself , or by a combination of neighbour-Ministers ? or by one single Lecturer ? if so , is he in holy Orders , of good learning , of a godly and peaceable life ? is he Licensed to preach your Lecture , and doth he therein behave himself as by the Lawes and Constitutions of this Church is required ? Concerning Parishioners . I. ARE there any in your Parish that come not to the Publick Assemblies and services of the Church , or that make profession of any other then the true Reformed Religion which is professed and established in the Church of England , or do any wayes reproach the same Religion , or seduce others from it ? II. HAVE you any in your Parish that oppugne or gain-say his Majesties Supremacy over all persons , and in all causes Ecclesiastical and Civil , within any of hi● Dominions ? III. DO any in your Parish profane the Lords day by working in their ordinary callings , by loytring , tipling , or any other unlawful practices ? and do they observe all the holy days appointed by the Church , according to the orders of the Church prescribed in that behalf ? Or , do any Uintners , Inne-keepers , or any other Uictuallers or sellers of B●●r or Ale ; suffer any persons to tipple & game in their houses upon those days in the time of divine service ? IV. DO all in your Parish resorting unto your Church or Chappel , upon every Lords day , & holy day appointed for divine service , in their carriage and gesture there behave themselves with such reverence , order , decency & attention , during the time of common Prayer , preaching , and other service of God there used , as the nature of such holy duties , and the order of the Church doth require ; none neglecting or disturbing the publick service by sleeping , talking , walking , laughing , removing , going out , or any other profane , rude and offensive behaviours ? or do any interrupt the Minister in any of his Administrations ? V. ARE there any in your Parish that kéep their Infant-children unbaptised or are there any persons of riper years in your Parish unbaptised ? VI. DO all Governours of Families instruct their children and servants in the Catechism , and send them to the Minister to give an account thereof openly in the Church upon the Lords days and holy days , as is appointed ? VII . DO all Communicants thrice at the least every year , whereof Easter to be one , in that méek and reverent manner which is required , partake of the Lords Supper : and do such signifie their names , and purpose to communicate unto the Minister , at least the day before the celebration of the said holy Sacrament ? VIII . DO any persons that are open and notorious evil doers , who live in malice and hatred , with whom for such their wickedness the Congregation is justly offended , presume to come to the Lords Table , not having first declared their repentance that the Congregation may thereby be satisfied ? IX . DO all Communicants pay their Easter dues to your Minister , and do they pay all other Rates assessed upon them for relief of the poor , repairs of the Church , and providing all things required of them to provide in order to divine Offices ? X. ARE there any in your Parish that have married within the forbidden degrées of affinity or consanguinity ( Have any béen clancularly married in private houses ? Do any lawfully married and not separated by due course of Law , yet live asunder , and not co-habit together ? Do married women after they have béen safely delivered , come in due time to the Church to offer thanksgiving unto God for so great a mercy , and pay their accustomed duties ? XI . ARE such as dye in your Parish decently buried according to the order of this Church ? XII . ARE there any Wills or Testaments of persons-dead in your Parish that be not yet proved , or are any goods administred without a due grant from the Ordinary ? Have any left Legacies to pious uses in your Parish , and how are those Legacies bestowed ? XIII . ARE there in your Parish any that are common swearers , or blasphemers of Gods holy Name , drunkards , adulterers , fornicators , concealers or harbourers of fornicators and adulterers , incestuous persons , railers , unclean and filthy talkers , sowers of sedition , faction , and discord amongst their Neighbours ? and who are they ? XIV . IS there any person in your Parish , who having the gift of any Ecclestastical Benefice , hath made gain thereof by presenting a Clerk or Minister to it by any bargain or symoniacal compact ? or is suspected thereof ? Concerning Parish Clerks and Sextons . I. HAVE you a Parish Clerk chosen by your Minister , Aged twenty years at the least , of honest conversation , and sufficient for the executing of his place by skill in reading , writing , and singing ? II. DOTH he diligently attend the Minister in all divine services at the Church , and are the antient wages belonging unto him duly paid without fraud or diminution ? Doth he or the Sexton ( if you have any ) keep your Church or Chappel clean , and free from all annoyance , in due time ring or Toll the Bells before the beginning of divine Service ; open and lock the Church-doors , and carefully preserve all the things belonging unto the Church , that are committed unto his custody ? Concerning School-masters . I. Have you any Publick or Private School in your Parish , is your School-master of sober , honest , and religious conversation ? And is he allowed by the Bishop or his Chancellor ? doth he instruct his Schollars in the Church-catechism , and take care to train them up , not onely in Learning , but in Religion , and in the Fear of God , framing their manners unto Modesty and Uertue ? Doth he upon holy and Festival dayes cause his Schollars orderly to repair to your Church or Chappel , and there to behave themselves attenti●ely and reverently , during the whole time of service and Sermon ? and doth he enquire after their proficiency in the things which they have there learned , by examining them at convenient times what they have remembred of such Sermons ? Concerning Physitians , Chirurgions and Midwives . I. DO any practise Physick or Chirurgery in your Parish without due License ; Or doth any woman take upon her to exercise the Office of a Midwife there , without approbation and License from the Ordinary ? Concerning Church-Wardens . I. ARE the Church-Wardens of your Parish , chosen every year in Easter week by the joint consent of the Minister and Parishioners , or one by the Minister , and the other by the Parishioners ? And are Side-men likewise chosen by the Minister and Parishioners ; II. HAVE the last Church-Wardens within a moneth after the end of their year given before the Minister and Parishioners a just account of the moneys they have received , and what they have expended for reparations and other uses of the Church ? And have they truly delivered up to the Parishioners whatsoever money or other things are of right belonging to the Church or Parish ? YOU the Church-Wardens and sidemen are to take diligent care to sée the Parishioners duly resort on the Lords dayes and holy dayes to their Church , and there continue the whole time of Publick Worship in due attendance thereupon ; You are not to suffer any to Walk , or Talk , or play , or stand Idle , or any way to behave themselves unseemly in the Church , Church-porch , or Church-yard , during the time of the publick Worship to the disturbance and offence of the Congregation : if any so do , you are to present them ; as also all such as at any time Strike , Quarrel or Brawle in the Church or Church-yard . Concerning Ecclesiastical Officers . HAVE any Ecclesiastical Iudge or Officer any Advocate , Register , Procter , Clerk , Apari●or , or Summoner , any way offended in their Offices , Ministeries , or Services , contrary to the Laws and Canons Ecclesiastical in that behalf provided . FINIS . 
A10657	----	The shieldes of the earth A sermon preached before the reverend judges, Sir Richard Hutten, and Sir George Crooke, at the assizes holden at North-hampton: February 25. 1634. By Edward Reynolds, rector of the church of Braunston in North-hampton shire. Reynolds, Edward, 1599-1676. 1636 Approx. 61 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A10657 STC 20932 Wing R1287A ESTC S115831 99834132 99834132 38630 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10657) Transcribed from: (Early English Books Online ; image set 38630) Images scanned from microfilm: (Early English books, 1641-1700 ; 2039:25) The shieldes of the earth A sermon preached before the reverend judges, Sir Richard Hutten, and Sir George Crooke, at the assizes holden at North-hampton: February 25. 1634. By Edward Reynolds, rector of the church of Braunston in North-hampton shire. Reynolds, Edward, 1599-1676. [2], 50, [2] p. imprinted by Felix Kyngston, for Robert Bostock, and are to be sold at his shop in Pauls Churchyard at the signe of the Kings-head, London : 1636. Wing gives publication date as ca. 1650. Running title reads: The shields of the earth. With a final imprimatur leaf dated: Maii 2. 1636. A variant has "Kingston" in imprint. Identifed as STC 20932 on UMI microfilm "Early English books, 1475-1640", reel 1254, and as Wing (2nd ed.) R1287A on UMI microfilm "Early English books, 1641-1700", reel 2039. Reproductions of the originals in the Union Theological Seminary (New York, N.Y.). Library ("Early English books, 1475-1640", reel 1254), and the Bodleian Library ("Early English books, 1641-1700", reel 2039). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2003-12 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-02 Olivia Bottum Sampled and proofread 2004-02 Olivia Bottum Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion THE SHIELDES OF THE EARTH . A SERMON PREACHED BEFORE THE REVEREND Judges , Sir RICHARD HUTTEN and Sir GEORGE CROOKE , at the Assizes holden at North-hampton : February 25. 1634. By EDWARD REYNOLDS , Rector of the Church of Braunston in North-hampton Shire . LONDON , Imprinted by Felix Kyngston , for Robert Bostock , and are to be sold at his shop in Pauls Churchyard at the signe of the Kings-head , 1636. PSAL. 47. 9. The Shields of the Earth belong unto God : He is Greatly exalted . THe Psalme is a Psalme of shouting and triumph at the proclaiming of a King. At which solemnitie the use of the people hath beene to clap their hands , to sound the trumpets , and with united acclamations to professe both their joy and their subjection . The Gentiles are here called upon unto this dutie and triumph of obedience , vers . 1. 6. and great reason for it , in two respects . 1. So great is the King , who is here proclaimed , as that he is able to make all his subjects , Kings too . He chooseth the excellencie of Iacob for their inheritance , vers . 4. And that was the Primogeniture and right of Government , Gen. 49. 3 , 4. 10. 2. So Great a King he is besides , as that he is able to subdue all the Princes of the earth to his obedience , and make them gather together , or resort unto him , which is a phrase expressing subjection , Gen. 49. 10. Hos. 1. 11. But you will say , Is it then so strange a thing for one Prince to conquer another ? No , the greatnesse of Christs Kingdome is this ; That Princes doe voluntarily become his Subjects , not by might compelling them , but by his Spirit perswading them ; Not by Armes , but by Arguments , not by Conquest , but by Conviction : The princes , the Voluntaries of the people are gathered together ; that is , are become obedient to the God of Abraham . But how come Princes to be so flexible to termes of subjection ? How come they to be willing , nay , ambitious to stoop to another Scepter ? How come the Grandies of the world to be caught by fishermen , and young Lions to be led by a little childe , as the Prophet speakes ? The reason of that follows in my Text , The Shields of the Earth belong to God , and when he will be pleased to exalt himselfe , he can easily subdue and perswade them . Few there are of those whom I have looked into , who retaining the original word , Shields , doe not understand it in the same sense with the first word of the verse , Princes . Calvin , I confesse , and from him some others , though approving this exposition as consonant to the scope of the Text , doe yet understand it in Abstracto . The Protection of the earth is of the Lord. Or , the Lord is the Shields , that is , the manifold Protection of the earth . And so much doe I honour the judgement of that most learned Interpreter , that as he acknowledgeth the other exposition to be consonant to the Text , so I shall not altogether neglect his ; but take both the Abstract and Concrete together , the Protection , and the Protectors , the Office , and the Persons protecting the Earth belong all to God. But because I finde , 1. The learned Lexicographers in the Hebrew tongue , Pagnin and Shindler , both noting out this place in speciall , where Princes and Magistrates are called Shields . 2. The learned Expositors , Bucer , Melancthon , Musculus , Illyrious , Tirinus , Muis , with the Hebrew Doctors , Aben Ezra and Kimchi taking the word here to note Princes . 3. Because I finde the harmonie of the Scriptures , making way , and giving full allowance to this exposition , Hos. 4. 8. where Rulers are expresly called by the name of Shields ; I shall , I hope , with cleere satisfaction to better judgements choose chiefly to insist on that sense , as being in all confessions very pertinent to the scope of the Text , and most suteable to the businesse of the Time. Here then we have the Rulers of the Earth set forth by a double relation . The one upward , they are Scuta Deo , they belong to God : The other downward , they are Scuta Terrae , the Shields of the earth ; and both these noting two things , their Dignitie , and their Dutie . They belong to God , it is their honour that he hath Sealed them ; they belong to God , it is their dutie to be subject to him . They are the Shields of the earth , it is their Honour that they are above others ; they are the Shields of the Earth , it is their duty to protect others . And surely great reason they should doe their dutie , when they have honour and dignity of their owne to incourage and to support them in it . But there is a further reason than that in the Text , namely the Honour of God : for when the Rulers of the people doe not only by the sacrednesse of their persons , but by the holinesse of their lives belong to God ; when they are above the people , not in honor only , to overtop them , but in love and righteousnesse to protect them ▪ too , then , never more vehementer exaltatur , the God of Israel is highly exalted . This then is the summe of the words . A twofold Dignitie , a two-fold Dutie , and Gods honour the end and ground of all . Of all which by Gods gracious assistance , with due respect to the time and your great businesse . And first of their relation Vpward , They belong to God , their office to God , their persons to God. 1. Their Office , the Protection of the Earth belongs to God. The earth is the Lords , and the fulnesse thereof , and all the Princes in the world are but his Deputles and Vicegerents , He the Supreme and the maine Protector . It is not in man , he that runneth , nor he that willeth , but mercy comes from God , Rom. 9. 16. It is not in the Church , he that planteth , or he that watereth , but the increase comes from God , 1 Cor. 3. 7. It is not in the battel , the horse or the rider , but safetie comes from God , Prov. 21. 31. It is not in the State , the wise man , nor the rich man , nor the mighty man , but iudgement and kindnesse come from God , Ier. 9. 23. In matters of judicature , Hee the Law-giver to rule the cause , Iam. 4. 12. He the Iudge to heare it , Psal. 50. 6. Hee the pleader to argue it , Psal. 35. 1. Hee the witnesse to confirme it , Mal. 3. 5. Hee the King to determine and over-rule it , and all to the purposes of safetie and Protection . The Lord is our Iudge , the Lord is our Law-giver , the Lord is our King , hee will save us , Isai. 33. 22. O Israel thou hast destroyed thy selfe , but in me is thy helpe , I will be thy King , Hos. 13. 10. It is the divels stile to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Accuser , it is Christs , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Advocate and Comforter . It is the divels worke to be Abaddon , a Destroyer , it is Christs to be Goel , a Redeemer . When it comes to punishing and pulling downe , then he calls it Opus alienum , a worke strange unto him , Ier. 28. 21. He is not willing to afflict , it comes not from his heart , Lam. 3. 33. But when he is to build up , to protect , to shew mercy , to be a Shield of the earth , then he delighteth in that , Mic. 7. 18. You see the Protection of the Earth belongs to God. 1. By his Providence , he supporteth it , the same vertue being required to conserve the world which was to create it . 2. By his Ordinance , hee setteth up and establisheth those Orders of Government which are to administer it . 3. By his Assistance and benediction , he encourageth and prospereth the just and honourable endeavours of those that are dispensers of Peace and Iustice. Lastly , By the powerfull restraint of his Law , over the consciences of evill men , by the sweet influence of his Grace on the soules of good men , by planting an awefull reverence , towards Authoritie , in the mindes of all men , by his secret and wonderfull wisdome tempering and reducing the various events and contingencies in the world , to his owne mercifull ends of peace . By these and the like powerfull operations , are Churches and Common-wealths marvellously protected , amidst so many machinations of Satan , so many mutinous and turbulent affections of men , so many jealousies , and antipathies of States , so many principles of commotion and dissolution , as a piece of rich and beautiful Arrasse is curiously wrought out of the mixture of various and contrary colours . That every one which looketh on may say , Verily He must needs be a God which judgeth the Earth . O Therefore let us all learne to rest upon this Protection , not to trust in our owne counsels , purses , policies , and machinations , The Name of the Lord is the only strong Tower , for persons or States to fly unto . Without this , walls of sea , and towers of munition , mines of India , and horses of Aegypt , mountaines of brasse , and men of Iron would doe no service , afford no succour or helpe at all . All the defences of men , without God , are but a shadow . Their Defence , their shadow is departed from them . Numb . 14. 9. Thus their office belongs to God. Next , their persons , they belong to God too . His owne they are , and so he calls them . Touch not mine Annointed , Psal. 105. 16. And his they are divers wayes . 1. By a singular and more speciall Proprietie . Other things belong so to God , as that men also under him , and by subordinate interest and indulgence from him , have a right over them too . The Earth is the Lords , and the fulnesse thereof , but he hath given it to the children of men . The beasts of the forrest , and cattell on a thousand mountaines all his , but hee hath subjected them all to man. It is not so here . Princes doe so belong to God , as that he holdeth all the proprietie solely in himselfe , transferreth it not upon any other . A Deo secundi , post Deum primi , soli Deo subjecti , saith Tertullian . There is not a man betweene them and God , but he only that is man and God : Every soule must bee subject , therefore no soule is above them , Rom. 13. 1. 2 His by Vnction , by the Royall character and sacred signature , wherewith he hath marked them for himselfe , by his owne Dixi , the Word of God which came unto them , as our Saviour speaks , Iohn 10. 35. Inde potestas unde & spiritus , So Tertullian , and an Ancienter than hee , Cujus jussu homines , eius iussu reges . So Irenaeus , and an Ancienter than hee , the Powers that are , are of God. So Saint Paul : and yet further , The God of heaven hath given thee a kingdome , so Daniel . And if you will yet goe to the Ancientest of all , By me Kings reigne . So God himselfe , Prov. 8. 16. Cyrus an Heathen King , Saul an evill King , David an holy King , all these were Anointed Shields ( to use the phrase of the Prophet , Isai. 21. 5. ) so they are all called , the first by the Prophet Esay , the other by Samuel , and the third by God himselfe . 3 His by immediate Representation ; this honour is given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To bee Gods both by name and office : So they are called , The gods of the people , Exod. 22. 28. Their Throne Gods Throne , 1 Chron. 29. 23. Their Scepter Gods Scepter , Exo. 4. 20. Their Iudgement Gods Iudgement , Deut. 1. 17 : Not only all from him , but all for him , and in his stead . 4 His by speciall care , and more particular protection and provision , Touch not mine anointed . Not tactu cordis , with so much as an evill thought , either of jealousie to suspect their actions , or of injury to wish hurt unto their persons . Eccles. 10. 20. Not tactu oris , with so much as a repining or calumniating tongue , to gnaw the names or honours of the Rulers of the people , Exod. 22. 28. Much lesse with the fist of violence or the instruments of bloud . If one Anointed doe but touch the skirt of another , that touch of a garment will cause a blow upon his owne heart , 1 Sam. 24. 5. 'T is noted of the Persians , when they came into the presence of their Prince , they drew their hands into their sleeves , in token both of reverence and loyaltie : they would not have an hand stirring while Majestie was in presence . Cursed therefore for ever be Mariana his Quacunque Arte , and Bellarmines Omni Ratione ( Termes as wide as Hell , or the grave , to comprehend any contrivance of mischiefe ) whereby they touch to the quick , or rather to the death , both the persons , and power , the lives and Crownes of Gods Anointed . 5 His by Domination and Soveraigne influence over their persons , wils , counsels , designes , to order , to alter , to turne them all as rivers of water . It is not within the power , nor beseeming the distance and dutie of inferiour men to bend and draw down the minds of Princes unto their wils . But the Kings heart is in Gods hand , and hee can turne and fashion it as it pleaseth him , Prov. 21. 1. Iob 12. 24. Therefore when Nehemiah was to petition the King , he first prayed to the God of heaven , who only was able to incline the heart of the King to favour him . Nehem. 2. 4. and so Mordecai and Ester , Cap. 4. 16. 5. 2. and Iacob for his sonnes , when they were to returne to Ioseph ▪ Gen. 43. 14. Lastly , The Princes in the Text belong to God in a more sweet propriety then all the former , namely by Religion and subiection to the yoke of Christ. Because they gather themselves to the people of the God of Abraham , not only to be Rulers , so Cyrus was , but , which is a more heavenly priviledge than that , to bee Members of the Church of God ; to be nursing fathers to the houshold of Christ , to kisse the Sonne , and to bow to his Scepter . Wee call not those Kings happie , saith Saint Austen , who have raigned long and conquered enemies , Sed qui potestatem suam divinae Maiestati famulam faciunt , Who make their power serviceable to the Majestie of God. And hee telleth us of Theodosius , that godly Emperour , That it was more joy to him to be a member of the Church , than a Monarch of the world . On which place wee finde noted the like example of Lewis the devout amongst the French Kings , who professed himselfe more honour'd at the Font , where he had been baptized for a Christian , than in the Throne where hee was Anointed for a King. Thus now wee have brought their first Dignity and their Dutie together . For it is not the Honour only , but the Office of the Shields to belong to God. You cannot well be The Shields of the Earth , except you learne of him who is the great Master of Protection . And surely Religion is an excellent Schoole-master , to teach us our duties in our particular callings . The Prophet telleth us , that the very Husbandman is taught of God how to sow and thresh , Isai. 28. 26. David , a great warriour , where learned he his skill ? Thou teachest mine hands to fight , Psal. 18. 34. Bezaleel , an excellent work-man , whose apprentice was hee ? God hath filled him with wisedome and understanding , Exod. 35. 21. Salomon an admirable shield for Government , who framed him ? I , saith God ; have given thee an understanding heart , 1 Reg. 3. 12. Religion makes a man redeeme the Time , and Time , you know , is Mater artium , the Mother of skill . And Religion makes a man goe to God ; and God , you know , is Pater luminum , the Father of every good gift . Therefore the Scholer when hee prayeth studieth hard : The Tradesman when he prayeth thrives apace ; the Judge when he prayeth executeth judgement , as the mower when he whetteth cutteth down the grasse . The learned have made the Observation to my hand . Phineas stood up , Vaiephallel , and he prayed , saith one Translation , and hee executed judgement , saith another . The Originall word beares both , to note that Religion doth marvellously fit a man for workes of justice . If you aske me who was the best souldier in the armies of Israel against Amalek , certainly not he that lifted up his sword against the enemies of Israel , but Moses who lifted up his hands to the God of Israel . Bee pleased ever to remember this , it is Scuta Deo , that makes Scuta Terrae , 'T is Religion ever that holds up Justice , 't is from the Temple that the two pillars of a Common-wealth , strength and stabilitie doe proceed , 1 Kings 7. 21. Therefore Plato would have the Palaces of Princes joyned unto Temples : to note that Government and Religion , Prayer and Justice , the Word and the Sword should never be severed . And marke it ever in the whole course of storie , Vbi non est sanctitas , pietas , fides , instabile regnum est . With Religion , the Arches of strength and steddinesse have beene ever endangered , and the people have beene shaken like a reed in the waters . 1 Reg. 14. 15. Therefore , ever let the Anointed ones , Zerubbabel and Ioshua , the Prince and the Priest , the Magistrate and the Minister stand alwayes before the Lord , no where else can they receive instruction for the Government of State or Church , Zach. 4. 14. And here againe the doctrine of the Iesuites deserves a brand . Vt nihil scilicet Princeps de Religione statuat . That matters of the Church and the worship of God should bee left onely to Saint Peters Apostolicall Successors , and that Princes should in no case have power , government , or jurisdiction Ecclesiasticall . Bellarmine undertakes it , Quòd non sit Ecclesiasticum Regimen penes Principes seculares . Certainely the High Priests arrogated not so much in Davids time , who did himselfe order the courses and attendance of the Levites , 1 Chron. 9. nor yet in Ezekiahs time , who himselfe appointed the services of the Priests and Levites , and gave speciall order by Royall Edict for the celebration of the great Passeover , and that too at an unusuall time , 2 Chron. 30. and 3● So Iehoshaphat and Iosiah did not onely make speciall provision for the service of God , but gave the Priests and Levites their charge , as well as the judges and people , 2 Chron. 19. and 34. 35. Yea , long since Saint Peters time , it was a prerogative which Constantine reserved unto himselfe ( who yet honoured his Bishops as much as ever Prince did ) to purge the Church of Idolatrie , and establish the worship of God by his owne Imperiall Edicts : yea , himselfe to appoint judges in the cause of Cecilian Bishop of Africa , and to convent a whole Councell of Bishops to render an account of their proceeding against Athanasius unto him , as Socrates notes . So Iovinian and Theodosius by their Royall Edicts restored the Orthodox and pure Religion which Iulian ( and Valens had disgraced . Neither did Theophilus , Bishop of Alexandria , demolish the monuments of Idolatrie in his owne Church , till first hee had procured from the Emperour a special command so to doe . And this use of their power the godly Bishops of the Church did highly honour and commend them for . The Rule of Saint Augustine is generall , In hoc Reges Deo serviunt● in quantum Reges . In this they shew themselves Kings ▪ Quatenus ipsum , in commanding good things , and forbidding evill things , Non solum quae pertinent ad humanam soetetutem , verum etiam quae ad divinam religionem . Wee know there is Ecclesiasticall Power fixed to the calling and character of Ecclesiasticall persons . So the Church hath spirituall power to dispence holy things , and spirituall jurisdiction by vertue of the Keyes , to Censure , to binde , to keepe backe holy things from swine . But jurisdiction coercitive , or the power of the sword , which under externall , secular , and corporall penalties maketh provision for the defence of truth , worship of God , and purity of Religion : This belongeth only unto Princes ( and that independently , and unsubordinately to any higher power or person , save God ) and to those to whom from Princes it is communicated , and indulged . Wee see The Rulers of the earth belong unto God. We the people should from thence learne our dutie of honour , reverence and loyaltie towards The Shields of the Earth . To honour them in our hearts , as those that are worth ten thousand of us , 2 Sam. 18. 3. They were sonnes of Belial that despised Saul , 1 Sam. 10. 27. To honour them in our a Prayers , for their persons , their lives , their crownes , their government , their victories , their posteritie , their salvation , 1 Tim. 2. 1 , 2. To honour them in our services , and with our substance , with cheerefull obedience , and with willing Tribute , Rom. 13. 7. 1 Pet , 2. 13 , 14 , 15. Since without them one man would but be bread for another , wee should be as the fishes of the sea , the great would devoure the small , Hab. 1. 13 , 14. b It was the dignity and practice of the ancient Christians thus to doe , as they who write their Apologies against the calumniations of Heathen adversaries doe still observe : whereby they did not onely discharge the conscience of loyall and dutifull subjects to their soveraigne , but also of wise and wary Christians towards their profession , thereby putting to silence the ignorance of foolish men , who , either unable , or unwilling , to distinguish between the errors of Christians and their Religion , would have undoubtedly laid the envie of such disobedience , not upon the weaknesse of the men , but upon the doctrine which they obeyed : as the Apostles , Saint Peter and Paul , doe both observe , 1 Tim. 6. 1. 2 Cor. 6. 3. 1 Pet. 2. 15. From which prejudice , Christ hath beene so carefull to fence and mound the doctrine of Christian Religion , as that in the case of personall libertie , and most naturall and just exemption ( where the offence upon his not paying the c Tribute of the halfe shekel unto the Sanctuary would have beene scandalum acceptum , and not datum , ) hee yet chose rather to doe that whereunto hee was not bound , than by standing upon the dignitie and libertie of his person ( being the Sonne of God ) to draw any envie and calumnie upon the doctrine hee taught : notwithstanding such envie and imputation would have risen from a scandall unduly taken , without any just reason or occasion given by him , Matth. 17. 24. 27. And you the Reverend judges and Magistrates , who are the Shields which our Salomon hath made , and the Lions about his Throne , since you all belong to God , above all judge for God. Your Commission is from him , your power for him , your support by him , your account unto him . The bench you sit on is his Tribunall , the sentence you pronounce is his Iudgement , the Master you serve , is His Anointed , the Land you protect is Immanuels Land. He is with you to observe your proceeding , to secure your persons , to back his Ordinance with his owne power , to be Soutorum scutum , a shield of Protection to the Shields of the earth . Since then you have so high a Commission , so impartiall a Master , so strict a charge , so great a trust , so strong a fence , so severe a reckoning , so sure a Reward : Above all things let the Causes of God , to whom you belong , bee dearest in your eyes . Those that most neerely concerne the honour , safetie , and service of his Annointed , the succour and dignitie of his Church , the puritie and support of his worship , the frequenting of his Temple , the punishing of his enemies , the incouraging of his Ministers . As God shall have the glory , and his Church the benefit , so your consciences shall have the comfort , your soules the reward , and your names the honour of thus Belonging unto God. And so much of their first Relation , their Relation Vpward , they are Scuta Deo , they belong to God. Next , they are Scuta Terrae too , The Shields and protectours of the Earth . I shall not need tell you that it notes their Dignitie above others ; No Militarie instrument more honourable than a shield . When Salomon would setforth the glory and magnificence of his Kingdome , this the way , two hundred Targets , and three hundred Shields of beaten gold , 1 Kings 10. 16 , 17. Power indeed it is to be able to Hurt , but above all , Protection and mercy are the works of Honour . And therefore Princes commit their power of punishing , and workes of Iustice to their Instruments , and Ministers , but workes of clemencie and power of pardoning , as a more sacred impresse , and more immediate character of royaltie , they reserve to themselves . God himselfe , who is glorious in all his Attributes , yet singleth out his Goodnesse and Protection to shew himselfe glorious by : for Iustice and Power make Majestie terrible ; but Goodnesse and mercie make it Amiable too . I beseech thee ( saith Moses ) shew me thy Glory : the answer , I will make all my Goodnesse to passe before thee . Who is a God like unto thee ? Who so glorious , that pardoneth iniquitie , and passeth by transgression , Mic. 7. 18. Great Dignitie then it is to bee Shields of the Earth . It is so to God , and therefore so to Man too . But it is safer for mortall men to heare of their Dutie , than of their Honour . Let us chiefely therefore consider it in that sense . Not your Honour onely , but your Office too it is to bee the Shields of the Earth . Non tantùm potestas Iudici concessa , sed fides , saith the Orator . Iudges have not onely Honour and Power , but a Trust reposed in them for dispensation of a Dutie , and that so great a Dutie , as that even offices of Religion doe but stinke without it . I will not smell in your solemne Assemblies , except Iudgement runne downe as waters , Amos 5. 21. 24. To doe Iustice and Iudgement , is more acceptable to God than Sacrifice , Prov. 21. 3. When you make many prayers , I will not heare : Goe , seeke Iudgement , relieve the oppressed , be Shields of the Earth , and then come and reason with mee , or pray unto mee , Isai. 1. 15. What makest thou on thy face Ioshua before the Arke , get thee up , and take away the accursed thing , or I will bee with you no more , Iosh 7. 10. A great dutie then sure it is to be Shields of the Earth , for the which God himselfe is contented , in some cases , to have his sacrifices intermitted . Shields then you must bee . And indeed most of the Titles of Magistrates in the Scripture runne into this . They are called The a Armes of the people , to beare them up , and to b Leade them , Iob 22. 8. c Binders , Healers , Chirurgians to cure their wounds and breaches , Isai. 3. 7. d Foundations of the Earth , Psalm . 82. 6. to support it from Ruine and sinking , ( Hence the Hebrewes derive their word for Lord , and the Greekes their word for King , from rootes which signifie a foundation . ) e Coverings , Ezek. 28. 16. The word ( as the learned have observed ) signifies f that Engine under which Souldiers were wont to be protected in , in assaulting the walles of an Enemie , against the stones and dartes which were cast downe upon them . So Hezekiah , as a Type of CHRIST , is called Latibulum , an Hiding place , Isai. 32. 2. They are called g Vectes , the Barres of an house , to preserve it from breaking open , as the learned have observed on Hosea 11. 6. The h Coignes or Corners of a State , which is the strength and stay of a building , Isai. 19. 13. Nailes on which vessels were hanged for safetie , Isai. 22. 24. In one word , They are called i Pastours , to feede the people , k Angels of GOD , which you know are all for l Protection , m Fathers , which is a n name of Pietie , as well as of Power . So all your Titles bend to this , That you should bee Scuta Terrae , The Shields and Protectours of the Earth . A Shield is a kinde of partition wall betweene a man and something which would hurt him . And in two cases chiefely it concernes you . 1. To be Shields Inter Reum & Terram , betweene Injury and the Land. 2. To bee Shields inter Deum & Terram , betweene Iudgements and the Land. And here since The Earth is the LORDS , leave not him out in your Protection : See that the LORD of the Soile suffer no injury from his Tenants or Cottiers . Surely GOD hath many Things amongst us which must not be violated . His Temple , Oratories , and Oracles , his Word , Worship and Sacraments . How many are there which rob him of their attendance , how many Goliahs , which defie the armies and congregations of this our Israel ? His Name , a dreadfull and glorious Name . How many are there which rob him of their Reverence , How many Rabshakees , which shoote out blasphemies against heaven , and teare in pieces this holy Name with oathes and execrations ? His Day , consecrated for his more solemne and peculiar Service ; How many are there which rob him of their due offices in his Church upon it . How many presumptuous Repiners are there ; who say of GODS worship ( whose service is perfect freedome ) behold what a wearinesse it is ? Malach. 1. 13. who forsake the assemblies of the Saints to gather stickes ? Numb . 15. 32. and had rather be selling of corne , than serving of God ? Amos 8. 5. His Portion , to incourage the Levites in the Law of the LORD , 2 Chro. 31. 4. How many are there which rob him of his Dues , Malach. 3. 8. How many Zebahs and Zalmunnahs are there , who say , let us take to our selves the Houses of GOD in possession , Psalm . 83 : 12. Facta imitantur , nec exitum perhorrescunt . His a Ambassadours b whose feet are beautifull with the tidings of peace , who are sent in CHRISTS stead , as c Angels , d nay , as Saviours to the Church , as e friends of the Bridegroome , f and the Glory of CHRIST . How many are there , who in them robbe GOD of his Honour ? How many Hanuns are there that shave and Curtall them even unto shame ? Who make more use of a wicked Proverbe , than of all their Ten Commandements , to be sure to Pinch GOD on the Churches side ? How many , who will not be taught by GOD Himselfe not to forsake the Levite all their dayes ? Deut. 12. 19. Nor by Hezekiah , a godly King , to speake comfortably unto them ? 2 Chron. 30. 22. His Church , the beautie of Holinesse , and praise of the whole Earth . How many are there who therein robbe him of their communion and obedience , of his truth and worship ? How many Tobiahs and Sanballats , who maligne the peace and prosperitie of Sion ? In one word , His servants , and Iewels , as hee calls them , Malach. 3. 17. How many are there , who in them rob him of their Love ? How many swine and drunkards that trample on these pearles , and make songs upon them ? Psalm . 69. 12. Iob 30. 8 , 9. In these cases you that are the Shieldes of the Earth , must rise up to helpe the LORD : Either as Phineas , by lifting up the sword to punish , or as Moses , by lifting up the hand to pray . There is a double curse , and a bitter one too , against those which did not . Curse yee Meroz , and againe Curse , and doe it bitterly , for hee went not forth to helpe the LORD , Iudges 5 : 23. Thus then in the first place you are Scuta inter sacrilegos & Dominum Terrae , betweene Sacriledge and the LORD of the Earth . Secondly , you are Scuta inter Reum & Terram , betweene Injury and Innocence , to protect the oppressed , and to punish the offender . Such a Shield Iob was , An eye to the blinde , a foot to the lame , a father to the poore , whose cause hee diligently searched out , when haply the poore man had more sense to feele the wrong he suffered , than skill to open it , Iob. 29. 15. Such a Shield was Constantine the Great : Witnesse that golden Edict of his , worthy to be inscribed upon all the Shieldes of the Earth . If any of my friends , Courtiers , or servants have wronged any man , let him without feare come unto me my selfe , let him make his plaint , and produce his proofes , I will not onely right him , but reward him too . It was one of the miseries which Salomon observed under the Sunne , that such as were oppressed had none to comfort them , Ecclesiastes 4. 1. Here then you shall have much use of your Shield . First , Inter Innocentem & Actorem , Betweene Innocence and the Accuser , who many times out of malice , or obsequiousnesse , or a desire to squeeze money out of simple mens purses , or some other purse end , doth not informe , but sycophantize and calumniate : Either forging crimes where there is no ground at all , as in the case of Naboth and Mephibosheth , 1 Kings 21. 13. 2 Sam. 16. 3 , 4. Or by cunning representing Innocent actions under the shape of crimes , as in the case of Davids messengers to Hanun , 2 Sam. 10. 3. It were well these men , or rather these Wolues , would remember whose stile it is to be the Accuser of the Brethren , Revel . 12. 10. That they may speedily make use of Saint Iohn Baptists refuge from the wrath to come . Doe violence to no man , neither accuse any falsely , Luke 3. 14. Secondly , Inter Innocentem & Testem , Betweene innocence and the witnesse : Who haply may sometimes out of ill will , feare , or some base end , either forge a Testimonie , as Gashmu , Nehem. 6. 6 , 7. or at least stretch , and tenter a truth beyond measure , to doe mischiefe with it , as Doeg , Psalm . 52. 3 , 4. It were well these men would remember too , that a witnesse should be Clypeus , not Malleus , a Shield , not a Maule or Hammer , Prov. 25. 18. Thirdly , Inter Innocentem & Advocatum . Betweene Innocence and Counsell sometimes , who haply Per verborum aucupia & tendiculas , as Tully speakes , by cunning construction either of Lawes or actions , may unawares protect Injury , and wrong Innocence . I hope they too will take GODS charge , not to speake in a cause to wrest Judgement , Exod. 23. 2. But rather resolve with Saint Paul , I can doe nothing against the truth , 2 Cor. 13. 8. Remembring that Pleading should bee to binde and heale , not to wound or destroy , Ierem. 30. 13. It is a noble Dutie to bee a Shield of the Earth , but a very ill office it is to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Scutum praedatorum , as the old Glossarie hath it . Fourthly , Inter Innocentem & Iudices facti , Betweene Innocence and the jurie : for many times a Tame jurie ( as one speakes ) by the craft of one cunning fellow in the company , who haply comes possessed with prejudice to the cause , or ill will to the person , may swallow any thing , and give in a Verdict to the oppression of Innocence . It were well they would learne too , not to goe like sheepe one after another , ( quâ itur , non quâ eundum , ) but to bee led by the sacrednesse of their oath , and the light of their evidence , not blindly to suffer their consciences to bee over-ruled by another mans prejudice . Lastly , Inter Innocentem & ministros . Betweene Innocence and the Officers and servants of the Court. By whose Arts it may sometimes happen , as he said , Vt tu victrix provincia plores , That a mans reliefe shall be as heavie as the Injurie it removes . I have heard of a Great Diana , called Expedition , by which there is brought no small gaine to the Crafts-men . It was a good speech of an evill Emperour , That by bad servants Cautus & optimus venderetur Imperator ▪ The most wary and best Emperour might bee sold. It were well these too would Remember , under what termes they must receive their salvation . Well done good and faithfull servant . If evill , if slothfull , take heed of what followes . It is no Date any longer then , it is Auferte , all . Take away his Talent , and that sounds almost as terribly to some men , as , Take away his soule . Thus you are Scuta inter Reum & Terram , betweene Guilt and the Land. Next , you must bee Scuta inter Deum & Terram too ; betweene Iudgements and the Land ; To stand in the gappe , and to remove those calamities which publike sinnes doe deserve and provoke . Such a Shield David was , In a publike famine for the crueltie of Saul against the Gibeonites , first hee went to GOD , and then hee executed judgement , and so the famine ceased , 2 Sam. 21. Such a Shield was Ioshua , in a common flight of Israel before the Enemie , first hee goes to the Arke , and then to the Sword , and so Israel prevailes againe . Ios. 7. Such a Shield was Moses , when GODS wrath waxed hot against Israel for the golden Calfe , first hee went to GOD to pray for the people , then Levi to the sword to prune them , and by that meanes the breach was stopped , and the judgement prevented , Exod. 32. 14. But when it came once to this , There is Robbery , and oppression , and dishonest gaine ; and I sought out a man to stand in the gap , and make up these breaches , and there was not one , Ezek. 22 : 30. When to this Once , Runne to and fro thorow . Hierusalem , finde mee out a man that executeth judgement , and no answer returned but this : The poore are foolish and cannot , the Great proud and will not ; when thus bones out of joynt , and no binders to set them , publike provocations , and none to prevent them , then GODS mercie was , as it were , at a stand , Quomodo propitius esse potero ? How shall I pardon thee for this ? Ierem. 5. 7. Now therefore , that the flood-gates of GODS judgements have beene so long time open in the world , and the Countries of our neighbours made drunke with the bloud of its inhabitants , you that are Shields of the Earth , by your zeale , pietie , and execution of Iudgement stand up betweene GOD and this people ( whose mightie sinnes have clamoured as loud for a scourge as any ) that GOD may bee pleased still to delight in us . And there is a Great emphasis in the word Terrae , Shieldes of the Earth . Your protection must be generall , your care and benignitie universall , every member of the Land , must finde shelter under your shade . You must bee like the Sunne , whose beames shine with as sweet a benignitie on a garden of Cucumbers , as on the Forrest of Libanon . Your justice must extend it selfe like Salomons wisedome , from the Cedar to the Hyssop . You shall heare the small as well as the great , and not bee afraid of the face of man , Deut. 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Apostles rule in Ecclesiasticall , and it reacheth to all Iurisdictions : observe these things without prejudice , or preferring one before another , 1 Tim. 5. 21. Lawes should not bee either like nets , to let out little fishes , and to catch great ones : nor yet like Cobwebs , to bee broken by greater offenders , and to catch flies . Therefore , as Magistrates are here called Scuta Terrae , so the Law is with us called Lex Terrae , to note the universall benignitie thereof , and the equall interest which each person is to have therein . To weigh one mans cause by the Rule of Law , anothers by the Rule of favour , prejudice or partiall affection , is like divers weights and measures , which the LORD abhorres . This is not to bee Scutum , but Galea , a Helmet , onely to protect the heads of the people . I speake not as an accuser , GOD forbid , wee heartily blesse GOD for the integritie of you our Reverend Judges . But as Saint Peter speakes , Though you know these things , yet I put you in remembrance ; so , though you doe these things , yet I put you in remembrance too , Vt quod facitis , faciatis ; or rather as Saint Paul , to the Thessalonians , That you would abound more and more . And indeed give mee leave to bee your Remembrancer . Very great Princes have had theirs . Philip of Macedon , a Page with a memento for him . The Kings of Persia , a standing Officer with a memento for them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nay , GOD himselfe bids us put him in Remembrance , Isai. 43. 26. There are , that are called The Lords Remembrancers , Isai. 62. 6. You are Shieldes . Remember : First , A Shield is a mercifull weapon , none more : Weapons are distinguished into Arma ad Tegendum , and Arma ad nocendum . You are of the first sort , and that not Galea , onely for the Head , nor Lorica , onely for the breast . But a Shield , which being a moveable weapon , carries protection up and downe to the whole bodie . Your Power is like that of the Church for Edification , not for destruction , 2 Cor. 10. 8. It is noted by Tacitus amongst the vertues of Agricola , Non poenâ semper , saepè poenitentiâ contentus fuit . And surely , if with Abraham you can drive away the birds from the Sacrifice , though it bee more troublesome , yet it is more mercifull than to shoot them . I confesse some evils must be scattered with the wheele , but where the eye can doe it , it is farre the better , Prov. 20. 8. 26. Basil the Great noteth it in his times as a custome in secular judicature , not to give sentence on a malefactour , Nisi prius obductis velis . The judges withdrew themselves under a Curten , considered weightily the merits of the fact , heard what could bee alleaged in favour of the delinquent , used all mercifull consultation , to let it appeare that when they punished sinne , yet they pitied humanitie . When you must needs passe sentence , yet remember you doe it on a man , whose nature is the same with yours , whose soule as immortall and precious as yours : and therefore though the sinner must die , doe all you can that the soule may live . Secondly , Remember a Shield is a venturous weapon , a kinde of suretie , which beares the blowes , and receives the injuries which were intended to another , ventures the cutting and tearing to doe good , as a candle which wastes it selfe to illighten others . Such a Shield was David , Not against the sheepe , rather against mee let thine hand bee , 2 Sam. 24. 17. Such was Moses , Blot mee out of thy Booke rather than not forgive thy people , Exod. 32. 32. And such should all the Annointed ones , The Magistrates and the Ministers bee , like Ioshua and Zerubbabel , who emptied themselves of the golden oyle , and were content to bee diminished for the good of others , Zach. 4. 12. Thirdly , Remember a Shield is a strong weapon , to repell the darts of wickednesse , and to breake them in pieces . Your Tribunals should bee Reorum scopulus , as hee said of Cassius , or as Salomon speakes , You should scatter the wicked , Prov. 20. 26. If a man bee Impius ad mortem , Guiltie of high crimes , capitall both by municipall and divine Law too ; there the rule is peremptorie , Non parcat oculus , non accipias pretium . No pitie , no price must ransome there , Deut. 13. 8. Numb . 35. 21. Fourthly , Remember a Shield is an honourable weapon , none more . Taking away of Shields was a signe of victorie , 2 Sam. 8. 7. Preserving them a signe of glory , Ezek. 27. 10. They used to inscribe their Armes and Ensignes of Honour upon their Shieldes : To raise their Princes , and to shew them to the people upon their Shields . Doe you so too . The mercie , righteousnesse , and pietie of our dread Soveraigne , can no better way shine forth with sweete influence and gracious benignitie upon his people , than by your Iustice. As CHRIST was crucified before the eyes of the Galatians in Saint Pauls ministery , so , I may say , A Prince is honoured before the eyes of all his subjects in a Iudges integritie . Fifthly , Remember a Shield must ever have an eye to Guide it . You the Shieldes , and the Law the Eye . GOD himselfe , when hee judgeth , maketh speciall use of his Eye , Being I have seene , in the case of Israel , Exod. 3. 7. I will goe downe and see , in the case of Sodome , Gen. 18. 20. Hee did it not to informe himselfe , Hee did it to instruct you . There are many intricacies and perplexities in businesse , wicked men are like harmefull beasts , they love confusa vestigia . There are nimble and cunning Fencers , men that weigh violence , Psalm . 58. 2. that they may doe it within compasse , men that plow lyes , as Syracides speakes , Ecclesiasticus . 7. 13. that are Artificers at it , and teach it their tongues , Ierem. 9. 5. That lay nets and contrive injurie with cunning . Ier. 5. 26. That use all the art that may bee , as Tully boasted of himselfe , to cast a mist before the eyes of the Iudges . In this case Innocence may quickely suffer injurie , except the Shields bee guided by a curious and perspicacious eye . Therefore States-men and Ministers of Iustice amongst the Persians , were called The eyes of the King , by whom hee did dispence the affaires of his Kingdome with wisedome and righteousnesse : In this point , GOD is very strict in his charge to the Iudges of Israel , not to huddle or slubber businesses over with an halfe hearing , but to inquire , and make search , and aske diligently , and finde out the truth and certaintie of a thing , before they proceed to sentence . It were good to Remember you of one thing more before wee leave this point , it will preserve you humble , upright , and mercifull , and that is this : As you are Scuta Terrae , so you are Scuta Terrea too : Shieldes of the Earth , but yet Shields of Earth . Nothing better in the warre to dead the Cannon , than a mound of Earth , but yet it will moulder and decay of it selfe . The gods of the Earth must die like men , Psal. 82. 6. The Kings of the Earth must vanish like foame upon the waters , Hos. 10. 7. And when they are gone from their owne Tribunals , they must appeare before a Greater . I will now begge but one inch of your time and patience more , to Remember you of our third particular , Exaltatus est , never better can the Trumpet sound , or the people say Amen to any thing , then to that . When the Rulers of the Earth doe belong to God , doe submit their Crownes and consciences to his Kingdome , doe countenance , restore , and advance his Truth and worship ; when they are Shields , to administer justice , and protect the Land , then never more , Vehementer Exaltatus est . Is the GOD of Israel highly Exalted . When the Rulers and Princes that rid on white Asses , and sate in Iudgement , offered willingly to the Lord , Then praise yee the Lord , Blesse yee the Lord , Awake , awake Debora , rise Barak , and lead thy captivitie captive , Iudg. 5. 2. 8. When David and his Nobles offered willingly to the House of the Lord , Then , Vehementer Exaltatus , Thine O Lord , is Glory , and victory , and Majestie , and thou art exalted as Head above all , 1 Chron. 29. 6. 11. When Kings stand up , and Princes worship , because of the Lord. Then sing O Heaven , and reioyce O Earth , and breake forth into singing O yee mountaines , Isai. 49. 7. 13. When the Kings of Tarshish and the Isles offer gifts , and fall downe before him , Then let all the world be filled with his glorie , Amen , and Amen , Psal. 72. 10. 19. As on the other side , when it came to this , Aedificantes reprobarunt , And doe any of the Rulers beleeve on him ? Iohn 7. 48. When it came to Herods Illusit , to Caiphas his Expedit , to Pilats Tradidit , that they gathered together not unto him , but against him , Act. 4. 26. Then I confesse there was an Exaltatus still , but like that of the Brazen Serpent , Ioh. 3. 14. On a Pole , not on a Throne ; and wee know what a few yeares after produced even wrath to the uttermost . Consult the Prophecies of it , Matt. 24. Or the storie of it in Iosephus , and Egesippus , you shall finde that there was never sorrow like the sorrow of that Nation , who made their Messiah a man of sorrow . If I should bee asked the reason of that long , uninterrupted and most blessed Tranquillity which these our Kingdomes have , to the envie and astonishment of other Nations so long enioyed , when our neighbours ( doubtlesse , as good as we , for we are a repining and unthankefull people ) have had their Land fatted with the bloud , and dunged with the carkasses of its owne inhabitants ; next to the most free , and most wonderful favour of our good God , other reason I would not alleage but this , Principes popa●i congregati sunt ad Dium Abraam . Our Gracious Princes , our wholsome Lawes , our Iosiah , our Debora , our David , our Salomon , have supported and maintained the Throne of Christ , and the faith of the Gospell : Our Nobles , and Worthies of Church and State , have in their Assemblies offered willingly , and made mounds about the worship and House of GOD , to establish it in the Beautie of Holinesse and of Peace , and therefore the 〈◊〉 hath beene the Shields of our Nation , because the Shields of our Nation have belonged to the Lord. And now what remaines , but that we the people praise the LORD for these mercies past : And make prayers and supplications for the Shields of the Earth , that under them still wee may lead an holy and peaceable life , and the GOD of Abraham may be still exalted . And that you the Reverend Ministers of Iustice ( who goe about ad inquirendum fermentum , to search and purge out the leaven , and to make up the breaches of the Land ) may be so zealous for GOD , so faithfull to our Soveraigne , so valiant for the Truth , so wise , righteous , and mercifull in Iudgement , That the Eye which seeth you , may blesse you , and the Eare which heareth you may give witnesse to you , that all the people may see that the wisedome of GOD is in you to doe Iudgement , and may returne from your Tribunals with songs and shouting ▪ The Shields of our Countrey have shewed themselves to belong to GOD , and therefore , Vehementen Exaltetur , Let him in the mouthes and hearts of all good people bee highly magnified and exalted still . The GOD of all Grace and Consolation grant these Mercies to you and us , be a Shield to protect you , a Sunne to guide you , an exceeding great reward to comfort and honour you in all your Counsels , Iudgements , Iourneyes , and Returnes . To this one GOD in Three Persons , The Father , the Sonne , and the Holy Ghost , be all Glory , Praise , Maiestie and Dominion , now and for evermore . Amen . FINIS . Maii 2. 1636. Perlegi eruditam hanc Concionem cui Titulus ( The Shieldes of the Earth ) quae continet paginas manuscriptas 25. in quibus nihil reperio sanae doctrinae aut bonis moribus contrarium , quò minus publicâ cum utilitate imprimi possint ; ità tamen ut si non intra sex menses proximè sequentes typis mandentur , haec Licentia sit omninò irrita . GUILIELMUS HAYWOOD R R. P. Archiep. Cant. Capell . Domest . Notes, typically marginal, from the original text Notes for div A10657-e140 1 Reg. 1. 39. 2 Reg. 11. 12. Zach. 4. 6. Isai. 11 6. Psal. 24. 1. Psal. 115. 16. Psal. 50. 10. Gen. 1. 28. Tertul. Apolog. cap. 30. 33 , 34. Tertul. Apolog. Iren. lib. 5. c. 24. Aug. de Civ . Dei lib. 4. cap. 33. & lib. 5. cap. 1. 21. Rom. 13. 1. Dan. 2. 37. Rex erat , ergo alium praeter Deum non timebat . Hieron . ad Eustoch . de virgin . Ambros. Apolog. David . cap. 10. Cassiod . in Psal. 50. Iustin. Martyr . Quaest. 142. Xenoph. Hellenic●● . lib. 11. Marian. lib. 6. de Principe . Bellarm. lib. 5. de Pont. Rom. c. 7. Nemo Principi leges scripsit . Plin. in Panegyr . Isai. 49. 23. 60. 11. 16. Psal. 2. 10. 11. Aug. de Civit. Dei , lib. 5. c. 24. Ecclesiae s●membrum esse magis quàm in Terru regnare gaudebat . ibid. cap. 26. Gerendarum rerum felicitatem & facultatem Iustis suis Deus confert . Vide Pinaed . in Iob 1. 11. §. 7. Bishop Andrewes . Mr. Sanderson on that Text. Lib. 6. de legib . Senec. in Thyest. Lactant. de Ira. cap. 12. Arist. Polit. l. 7. Valer. Max. lib. 1. cap. 1. Hookers Polity , lib. 5. §. 1. Marian. cap. 10. Bellarm. de Laici● . li. 3. cap. 7. de Pontif. Rom. lib. 1. cap. 7. Aequm est reges Pontificum Imperio subesse , inquit Sixt. Senens . Bibl. lib. 5. Annot. 176. Euseh . lib. 2. de vitâ 〈◊〉 cap. 44. Optat. lib. 1. Euseb. l 10. c. 9. Socrat. lib. 1. cap. 22. Theodoret. lib. 5. cap. 20. Niceph. lib. 12. cap. 25. August . contr . Crescon . Grammat . lib. 3. c. 51. a Cyprian . contr . Demetr . tract . 1. Tertul. ad Scapulum , cap. 2. & Apolog. c. 30. 31. Dion . Alexandr . apud Euseb. bist . lib. 7. cap. 10. Aphraotes apud Cassiodor . histor . Tripartit . lib. 8. cap. 4. b Theophilus ad Autoliti , lib. 1. Iustin. Mart. Apolog . 2. pag. 64. Edit . Paris . 1615. & p. 101. Tertul. Apolg. cap. 30. 34. Tatian . orat . contr . Graecos , pag. 144. c De ista enim semisicli pensitatione locum hūc intelligant viri docti . Baron . Annal. Anno. 33. §. 30. 32. Casaubon . Exercit. An. 33. num . 31. Marquardꝰ Freberus apud Scultetum observat . in Matth. cap. 60. Camero Tractat , de Didrachmi● . Tom. 2. pag. 260. Schindler . Lexic . in vocab . 〈◊〉 quam v● nonrite ipsam , Iudae● jam subversa , à Romanis stati●● in Tributum annuum mutatam dicat : non enim inter●ersum fuit à Romanis hoc Tributum nisi post deletam urbe● à Tito . teste Iosephade Bello Iudaico , lib. 7. cap. 26. Villapandus in Ezek. Tom. 3. lib. 2. de Ponderibus & mensuris , cap. 31. Lucas Brugens . in Matth. 17. 24. qubus ex veteribus suffragatur Hilarius . Quisquid autem de Tributi genere statuatur ( aliter enim , viz. de causa civililocum hunc explicat dectiss . noster Monta●u●ius in Antidictib . ad Ano. 33. pag. 317. 318. ) patet Christum , qu●●vis personali & haereditarid dignitate . , Heb. 1. 2. I●●nunem ( doceute Augustino quest . Evangelicarum , lib. 1. quaest . 23. ) 〈◊〉 tamen in Doctrinae praedicium jus suum & libertatem asserere . Cicero pro Cluentio . a Ezek. 31. 17. Jer. 48. 25. b Psal. 77. 20. c Job 34. 17. d Prov. 10. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quosi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etymolog . magn . & Rupert , in cap. 6. Mic. e Nahum 2. 5. f Viget . de Re Militari , lib. 4. cap. 15. g Paraphrast . Chaldaeus . Schindler . Tarnovius . h Judg. 20. 2. Jer. 51. 26. Pinedae in Iob 38. 6. §. 8. i Isai. 44. 28. k 2 Sam. 14. 15. l Psa. 91. 11 , 12. Hebr. 1. 14. m Job 29. 15. n Nomen pietati● & potestatis . Tertul. in Orat. dominic . cap. 2. notat potestatem salutarem & temperatissimam . Senec. de Clem. l. 1. cap. 14. a 2 Cor. 5. 20. b Rom. 10. 15. c Reuel . 1. 20. d Obad. v. 21. 1 Tim. 4. 6. Jam , 5. 20. e Ioh. 3. 29. f 2 Cor. 8. 23. Brisson ▪ de formulis , lib. 3. Baron . Annal. An. 325. §. 203. Diochtianus apud Vopiscum in Aureliano . Nehem. 5. 15. Prov. 19. 10. 29. 12. Aug. de Civit. Dei , l. 19. c. 21. Tertul. Apolog. cap. 24. Herodot . lib. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. ad Alexand. Vid. Aug. Epist. 158. Basil. Epist. 79. ad Eustachium . Sic Succenseas iniqui●ati , ut consulas Humanitati . August . Epist. 159. Nerva apud Plin. Ep. lib. 10. Iustitia soras spectat , tota se ad alienas utilitates porrigit . Cicere . Senec. Consolat . ad Polyb. c. 26. Arist. Ethic. lib. 8. cap. 10. Zenoph . de Mirabil . Socrat. Brisson . de form . lib. 4. Plin. Hist. Nat. lib. 35. cap. 2 , 3. Petr. Crinitus , lib. 16. cap. 3. Psal. 50. 19. 94. 20. Job 13. 4. Brisson . de Regno Persarum , lib. 1. pag. 125 , 126. Deut. 13. 14. 17. 2. 19. 17. Ioseph . de Bello Iudaico . lib. 6 ▪ 7. Egesip . de Excidio Hierosolym . lib. 5. 
A10655	----	A sermon touching the peace and edification of the church preached at the second triennial visitation of the right reverend father in God, Francis Lord Bishop of Peterborough, at Daventry in Northamptonshire, July 12. 1637 / by Edvvard Reynolds ... Reynolds, Edward, 1599-1676. 1638 Approx. 77 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A10655 STC 20931.5 ESTC S4443 24415800 ocm 24415800 27645 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10655) Transcribed from: (Early English Books Online ; image set 27645) Images scanned from microfilm: (Early English books, 1475-1640 ; 1824:13) A sermon touching the peace and edification of the church preached at the second triennial visitation of the right reverend father in God, Francis Lord Bishop of Peterborough, at Daventry in Northamptonshire, July 12. 1637 / by Edvvard Reynolds ... Reynolds, Edward, 1599-1676. [2], 46 p. Printed for Robert Bostock, at the signe of the Kings Head in St Paul's Church-yard, London : 1638. Signatures: [A]¹ B-F⁴ G³. Marginal notes. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Includes bibliographical references. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Sermons, English -- 17th century. 2003-12 TCP Assigned for keying and markup 2004-01 SPi Global Keyed and coded from ProQuest page images 2004-02 Olivia Bottum Sampled and proofread 2004-02 Olivia Bottum Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion A SERMON Touching the PEACE And EDIFICATION Of the CHURCH . Preached at the second Triennial Visitation of the Right Reverend Father in God , FRANCIS Lord Bishop of Peterborough , at Daventry in Northamptonshire , July 12. 1637 , By EDVVARD REYNOLDS Rector of the Church of Braunston . Non habent Dei Charitatem qui Ecclesiae non diligunt Vnitatem . AUG . de Bapt. lib. 3. c. 16. LONDON , Printed for Robert Bostock , at the signe of the Kings Head in St Paul's Church-yard . 1638. THE PEACE OF THE CHURCH . ROM . 14.19 . Let us therefore follow after the things which make for Peace , and things wherewith one may edifie another . EVery gift of God , by how much the more excellent it is in it self , by so much the more ( through the subtilty and malice of Satan ) is it subject unto abuse ; and as the Wisdom of God doth order evill things unto good , so the cunning of sin doth pervert the best things unto evil , and turn the very Grace of God into wantonnesse . Christs coming was to set Prisoners at Liberty , Isai. 61.1 . And of all other , this of Christian liberty is one of the choicest Jewels , with the custody whereof hee hath entrusted his Church . This Liberty is twofold , either from Bondage Spiritual under Sin and Satan , or from Bondage Carnal under the Ceremonies of the Mosaical Law , which in opposition to the a royal and perfect Law of Liberty is called an b intolerable yoke , and c Commandements which were not good . Two sorts of men there were , who professing the Religion of Christ , did yet ( through the subtilty of Satan ) stumble at this Liberty . Some were false Brethren , who dogmatically taught against it ; and to these the Apostle d would not give place for an hour . Others were weak Brethren , who in their Consciences were not perswaded of this Liberty , and were offended at the use of it in those whose faith was better setled . With respect to these , the Apostle in this Chapter states the difference then depending in the Church ; so that neither the knowledge of the one might breed scorn of those who were doubtful , as weak ; nor the scruples of the other breed censure of those who were free , as wicked ; wherein premising a most wise and pious maxime , That weak Christians ought to be plyed and cherished in the main matters of Religion , and not perplexed with impertinent disputations ; and then giving directions to both sides touching their mutuall behaviour towards each other , he proceedeth to state the question it self . For the ground whereof , he laieth an excellent distinction touching Things Indifferent , which may be considered either per se , alone by themselves , and so he states the question for the strong , vers . 14. or in Ordine ad aliud , with respect to some other thing : and so he giveth these three Rules . 1. In order to the Weak : so Liberty must give place to Charity ; I must rather restrain my self , than scandalize and hazard the safety of my brother , v. 13 , 15. 2. In order to the Doctrines of the Gospel . So Fundamentals , wherein the Kingdom of God doth stand , are to take place of such , In quibus non vertitur salus Ecclesiae , which therefore , however to bee strongly vindicated against malicious corrupters , are yet not to bee unseasonably obtruded upon tender Consciences , otherwise agreeing in the Substantiall grounds of righteousnesse and peace , vers . 16 , 17 , 18. 3. In order to the Church of God. And so the Peace and Edification of that is to bee preferred before the rigorous and stiffe asserting of our own private Liberty : for the Edification of the Church is Gods Work , and wee Peace ; in one word , a perfect Moses , the meekest Man , and yet the mightiest Warriour ; a true David , a man much vers'd in Battel , and yet made up all of Love , n sending a Sword in one place , and o sheathing up a Sword in another ; p carelesse of offending in case of piety , and q tender of offending in case of liberty . Thus Hee , and thus his Church too , Salem , a place of Peace ; Ierusalem , a vision of Peace , and yet therein a Fort , and an Armory for shields and bucklers , Cant. 4.4 . To know the difference , wee are to distinguish both concerning Persons , and concerning Things . For Persons : the same Apostle who here teacheth us to compassionate the Weak , doth teach us elsewhere to r withstand the obstinate ; and he who out of tendernesse to some s yeelded to circumcise Timothy , out of jealousie of others t refused to circumcise Titus , u pleasing all men in one case , and x forbearing to please in another , a y servant to all himself , and yet , z Bee yee not the servants of men . Concerning Things : though the Heathen man spake truly * Nihil minimum in Religione , yet we know a our Saviour distinguisheth between Mint or Cummin , and the great things of the Law. And the b Apostolicall Synod , between things necessary and unnecessary ; and Saint Paul here between meats and drinks , and the Kingdom of God ; and c elsewhere between the foundation and superstruction . Some Truths there are , which belong ad fidem Catholicam ; others which pertain onely ad scientiam Theologicam : Some are a Quaestiones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Gregory Nazianzen distinguisheth . Some are de fide , against those who deny Fundamentals : Others , circa fidem , against those who by perilous super-inducements bruise and wrench the foundation : Others , praeter fidem , b in quibus salva fide qua Christiani sumus , ignoratur verum , as S. Austin speaks . In which we may erre or be ignorant , beleeve or suspend , without any hazard to the common Faith. In one word , as c Tertullian distinguisheth of sins , so may we of Opinions . Some are Quotidianae incursionis , such as are usually incident to humane frailty : some are Dogmata devoratoria salutis , such as proceed from Hereticall pride and blindnesse . Now the Rule is certain , That in the great things of the Law and Gospel , which either are Foundations themselves , or are most visibly and immediatly adjacent and contiguous to the Foundation , wee ought d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Saint Iude speaks , to contend earnestly ; as there was no small dissention and disputation between Paul and Barnabas , and the false Brethren , who taught the necessity of Judaicall Rites unto Salvation , Acts 15. v. 2. And e Athanasius the Great would not have the Orthodox Brethren to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any forms or Letters pacificatory from George the Arrian Persecutor . And f Basil the Great giveth an excellent reason of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If once wee shake the simplicity of the Faith , and retain not that as a Rule and measure of inferiour differences , Disputes and Contentions will prove endlesse . This care then and circumspection is chiefly to be used in these three Cases , as a g learned Prelate of our Church hath observed . 1. In case h of Heresie , when Adversaries deny or deprave the faith of the Gospel ; as i Hymeneus and Philetus , who teaching against the Resurrection , overthrew mens Faith. 2. In case of Idolatry : k If Israel play the harlot , let not Iudah transgresse ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , What agreement hath the Temple of God with Idols ? 3. In case of Tyranny : when any shall usurp and exercise Domination over the Consciences of men to bring them into bondage unto Doctrines of errours , and make Articles of Faith for all Churches to submit unto : In which case the Apostle had no patience , Gal. 2.4 , 5. a Neque enim quisquam nostrum Episcopum fe esse Episcoporum constituit , aut tyrannico terrore ad obsequendi necessitatem collegas suos adegit : they are the words of Saint Cyprian in the Councel of Carthage , upon the case of Re-baptization . This then being laid for a firm foundation , that Christ where he is b King of Salem , must be King of Righteousness too ; that the c wisedome which is from above must be first pure , and then peaceable ; that our unity must be the d Unity of the Spirit : Ea enim sola Ecclesiae pax est , quae Christi pax est , as e Saint Hilary speaks ; The state of this Point is in these two words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , War there must be ( I speak in a spiritual sense ) with Principalities , and Powers , and spiritual Wickednesses : For the Church is Militant , and hath Weapons of spiritual Warfare , given of purpose to resist Enemies . Christ came to send a Sword against all dangerous Errors of minde , or manners . And as in this Warre , every Christian must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Saint Paul speaks , The whole Armour of God : so , above all , Timothy , and such as he was , must be good Souldiers , 2 Tim. 2.3 . with the Eye to watch , with the Tongue to warn , with the Sword of the Spirit to convince and to correct gain-sayers . War there must be , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Contention and inward jarres there must not be , and that for this very reason , because there is War ; for as our Saviour saith , A Kingdom divided within it self cannot stand at any time , much lesse when it wageth War with a Forreign and Potent Adversary , such as Satan , and all other Enemies of the Church are , who by the advantage of an intestine Commotion would save himself the labour of drawing the Sword , and become rather a spectatour than a party in the Conquest . A notable example we have in Meletius , and Peter Bishop of Alexandria , both Confessours of the Christian Faith , both Martyres designati , and condemned Ad Metalla for their Profession , who upon a small difference , touching the receiving of the Lapsi into Communion , fell unto so great a Schisme , that they drew a partition between each other in the Prison , and would not hold Communion in the same worship of Christ , for which notwithstanding they joyntly suffered ; which dissention of theirs did the Church of God more hurt by causing a great rent and Sect among the members thereof , than any persecution the Enemy could have raised . Greatly therefore doth it concern all of us in our places and orders to put to all our power , prayers , interests , for preserving the unity of the Spirit in the bond of Peace , and for pursuing and promoting the Peace of Ierusalem , that in nothing we give offence to the Church of God ; rather be willing to silence and smother our private judgements , to relinquish our particular liberties and interests , to question and mistrust domestica judicia , ( as Tertullian calls them ) our singular conceits and fancies , than to be in any such thing stiffe and peremptory against the quiet of Gods Church . The Weak to be humble and tractable ; the strong to be meek and merciful ; the Pastours to instruct the ignorant , to reclaim the wandering , to restore the lapsed , to convince the froward with the spirit of meeknesse and compassion : The People to obey , honour and encourage their Ministers by their docible and flexible disposition , to suspect their owne Judgements , to allow their Teachers to know more than they ; not to hamper themselves , nor to censure their Brethren , nor to trouble their Superiours by ungrounded Scruples , or uncharitable prejudices , or unquiet , and in the end uncomfortable singularities . How did our Saviour poure out his Spirit in that heavenly Prayer , for the Unity of his People : That they may be one , and one in us , and made perfect in one ? How doth the Apostle poure out his very bowels in this respect unto the Church ? If any consolation in Christ , if any comfort of love , if any fellowship of the Spirit , if any bowels and mercies , be ye like minded . Take heed of strife , of vain-glory , of pride in your own conceits , of censure of your Brethren , of private respects . Lay aside your own reputation , be in the forme of servants ; have such humble judgements , as that you can be willing to learn any , though unwelcome Truth ; to unlearn any , though darling Errour : have such humble lives and purposes , as that you can resolve to obey with duty , whatsoever you are not able with reason to gainsay . The godly Princes , how carefull have they ever been to suppresse and remove Dissentions from Gods Church ? Constantine the Great writeth Letters , publisheth Edicts , makes large Orations to the Bishops of the Nicene Councel at their Sitting and Dissolution , to no other purpose than only for preservation of Peace . Anastasius in the great Dissentions of the Easterne and Westerne Churches about the Councel of Chalcedon , touching the two Natures of Christ , how severe was he to require his Bishops to promote and conserve Peace in the Church ? as Euagrius and Nicephorus note . To say nothing of the Pious examples of our Dread Soveraign and his most Renowned Father , who both by Writings , and by Injunctions , by Pen , and Power , by Argument , and by Authority , have shewed their care to supresse those unhappy Differences , wherwith by the cunning of Satan , the Churches of God have of late yeers been too much disquieted . Consider we ( beloved ) that we are * Brethren , that we have one Body , one Spirit , one Faith , one Hope , one Baptisme , one Calling , brought out of the same womb of common ignorance , heirs of the same common Salvation , partakers of alike precious Faith , sealed with the same Sacraments , fed with the same Manna , ransomed with the same Prize , comforted with the same Promises ; in so much , that * Iustine Martyr and Optatus have been charitable so far as to call Judaizing Christians , and Donatists by the name of Brethren . Whosoever therefore by Pride , or Faction , or Schisme , or Ambition , or novel Fancies , or Arrogance , or Ignorance , or Sedition , or Popularity , or vain-Glory , or Envie , or Discontent , or Correspondence , or any other Carnal reason , shall rend the seamlesse Coat of Christ , and cause Divisions and Offences , I shall need load him with no other guilt than the Apostle doth , That he is not the Servant of Christ , Rom. 16.17 . For how can he who is without Peace or Love , serve that God who is the God of Peace , whose name is Love , and whose Law is Love ? Besides this , we in our Calling are Brethren , Consortio muneris , and there is a special tie upon us to be no strikers , 1 Tim. 3.3 . not to strike our fellow-labourers with an Eye of scorn , or a Tongue of censure , or a Spirit of neglect , or a Pen of gall and calumny . We need not in any Controversie flie to stones , so long as our Reason and Learning holdeth out , Not to strike the People of God , either with the Rod of Circe , to stupifie and benum them in sensual security , crying , Peace , Peace , where there is no Peace ; or with unseasonable and misapplied terrours , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostle speaks , To wound the Conscience , and to make sad the hearts of those whom the Lord hath not made sad : Christ our Master was Consecrated to this Office by the Spirit in the shape of a a Dove , as an embleme of that meeknesse which was in him , and which from him should descend upon all his subordinate Officers . And as the love of Brethren should hold us , so our jealousie of Enemies should drive us to keepe up the Tower of David , the Peace of the Church , that by intestine differences we cause not the Adversary to b rejoyce , and to speak reproachfully . When c all the members of the Church are fast joyned together vinculo fidei , glutine charitatis , by the bond and cement of faith and love ; when Governors , Teachers , People , joyn hand in hand , the one to rule with authority and meeknesse , the other to teach with wisdom and compassion , the third , to honour both by humble submission to the judgment , and willing obedience to the guidance of their Governours and Pastours ; then do they cut off occasion from those who seek occasion , and disappoint the expectation of those who ( as a learned Civilian speaks ) do Captare tempora impacata & inquieta , whose best fishing is in troubled waters : for as the Divel ( as Optatus speaks ) is tormented with the peace of Brethren ; so is he most quickned and put into hopes of successe in his attempts against the Church , by those mutuall ruptures and jealousies which the members thereof foment and cherish among themselves : When by the defection of Ieroboam , Iudah and Israel were rent asunder , then came Shishak and troubled Ierusalem , 2 Chron. 12.2 . It hath been we know one grand Objection of the Papists against the Reformed Churches , That the Dissentions amongst themselves are evident signs of an Heretical spirit , as Bellarmine , Stapleton , and others argue ; and Fitz-Simon , an Irish Jesuit hath written a just Volume of this one Argument , which he calleth Britannomachia , the Warres of the Divines of our Country amongst themselves . How happy they are in that pretended Unity , which they make a note of their true Church , I refer to any mans judgement who shall reade the crosse Writings of the English Seminaries and Iesuits , the Iesuits and Dominicans , Smith and Kellison , Loemly and Hallier , Daniel Iesu and Aurelius , the different judgements concerning the Judge of Controversies between the Gallican Church , and those more captivated to the Popes Chair in Italy and Spain : to say nothing of the two hundred and thirty seven Differences observed by Pappus , and three hundred and odde by a Reverend Bishop of ours amongst the Romane Doctours : so that , were all this calumny a truth , we could Answer them as Gregory Nazianzen did those in his time , who used the same argument , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That they are never the lesse faulty , how ever we may be blame-worthy too . Onely this want of Charity in them should teach us never to want Unity within our selves , but to let such a Spirit of Peace and Meeknesse shew it self in our Lives , Doctrines , and Writings , Ut nihil de nobis male loqui sine mendacio possint , that they may never have advantage with the same breath to speak both truly and reproachfully against us . And hereby , as we shall stop the mouth of the Adversary , so shall we preserve the honour of our Religion , the successe of our Ministery , the Reverence of our Persons and Functions in the minds of the People , who may haply be apt enough to catch hold , as of others , so most of all of those occasions which our selves by our mutual Differences shall at any time administer , to neglect both our Preaching and our Persons ; and when they shall observe hot disagreements amongst Learned men in some things , how easily , think we , may such as are more led by the force of examples , than by the evidence of light , be induced to stagger and to question all ? Domesticae calumniae gravissimum fidei excidium , no greater hindrance to the growth of Faith than Domestical disagreements . Desired it may be , but hoped it cannot , That in the Church of God there should be no noise of Axes and Hammers , no difference in Judgements and Conceits . While there is corruption in our Nature , narrownesse in our Faculties , sleepinesse in our Eyes , difficulty in our Profession , cunning in our enemies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hard things in the Scriptures , and an envious man to superseminate , there will still be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men that will bee differently minded : no instrument was ever so perfectly in tune , in which the next hand that touched it did not amend something ; nor is there any judgement so strong and perspicacious , from which another will not in some things finde ground of variance . See wee not in the ancient Churches those great lights in their severall ages at variance amongst themselves ? a Iraeneus with Victor , b Cyprian with Stephen , c Ierome with Austin , d Basil with Damasus , e Chrysostome with Epiphanius , f Cyril with Theodoret ? In this hard necessity therefore , when the first evill cannot easily be avoided , our wisedome must be to prevent the second ; that where there is not Perfection , yet there may be Peace ; that dissention of Judgements break not forth into disunion of hearts , but that amidst the variety of our severall conceits we preserve still the unity of faith and love , by which only we are known to be Christs Disciples . Give me leave therefore out of an earnest desire of Peace and Love amongst learned men , in the further handling of this Argument briefly to inquire into these two Questions , 1. How Peace may be preserved amongst men , when differences do arise ? 2. How those differences may in some degree be composed and reconciled ? For the former , let us first remember , That Knowledge is apt to beget Pride , and Pride is ever the mother of Contention , and in Saint g Austins phrase , the mother of Heresies too ; h Raro quisquam circa bona sua satis cautus est , saith the Historian ; A very hard thing it is , and rarely to be seen , for a man endued with excellent parts to be wary , temperate and lowly in the employment of them . And therefore Satan hath usually set on work the greatest wits in sowing Errours in the Church ; as Agrippina gave Claudius poyson in his delicatest meat , or as Theeves use to pursue their prey with the swiftest horses . Ornari i abs te diabolus quaerit , as Saint Austin said once unto Licentius , a man of a choice wit but a corrupt minde : wherein certainly Satan would fail of his end , if men would make no other use of their parts and learning than the same k Father directeth them unto , Vt scientia sit tanquam machina quaedam per quam structura pietatis assurgat ; if they would use their learning as an engine and instrument for the more happy promoting of piety and pure Religion . And indeed why shouldest thou who art haply a man of more raised intellectualls , of more subtle and sublime conceits , despise the judgement of thy meaner Brethren ? Who is it that hath made thee to differ ? And why hath he made thee to differ ? As hee hath given thee more variety of learning , it may be he hath given thy Brother more Experience of divine things : and you know a great Cosmographer may misse a way which a man lesse learned in Theory , but more vers'd in travell may easily keep . Certainly as the juyce of the same earth is sweet in the grape , but bitter in the wormwood ; as the same odour is a refreshment to the Dove , but a poyson to the Scarabaeus : so the same learning qualified with charity , piety and meekness , may bee admirably usefull to edifie the Church , which with pride , contempt , and corrupt judgement may be used unto harmfull purposes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Philosopher speakes , Nothing is more dangerous then wickednesse in armour . This therefore shall bee my first Rule . To correct and keep down the rising of our Knowledge with Humility in our selves , and Charity to our Brethren . Not to censure every one for dull and brutish who in judgement varieth from our own conceits . It was an old trick of the Gentiles ( as Gregory Nazianzen , Arnobius , and Minutius tell us ) to object illiteratenesse unto the Christians ; but a very unfit way it is for Christian men amongst themselves to refute adverse opinions , or to insinuate their own , by the mutuall undervaluing of each others parts and persons . Ever therefore in our censures let us look to what is wanting in our selves , and to what is usefull in our Brethren . The one will make us humble , the other charitable , and both peaceable . Pride made the Donatists forsake the Catholique Unity , which St. Cyprian in the same judgement , but with more humility , did not disturb . Secondly , Peace may in this case be preserved by moderating the fervour of our zeal against those that are otherwise minded . There is in the nature of many men a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an heat and activeness of spirit , which then principally , when conversant about Objects divine and matters of Conscience , is wonderfull apt , without a due corrective of wisdome and knowledge , to break forth into intemperate carriage and to disturbe Peace . It was zeal in the Women which persecuted Saint Paul , Acts 13.50 . and it was zeal in him too which persecuted Christ before he knew him , Phillip . 3.6 . Acts 26.9 . For as the Historian saith of some men , that they are Sola socordia Innocentes , bad enough in themselves , and yet doe little hurt , by reason of a flegmatick and torpid Constitution , indisposing them for action : so on the contrary , men there may be , who having devotion , like those honourable Women , not ruled by knowledge ; and zeal , like quick-silver , not allaied , nor reduced unto usefulness by wisdome and mature learning , may be , as Nazianzen saith they were in his time , the Causes of much unquiet . It was a grave censure which Tacitus gave of some over-violent Assertours of their Liberty , and it may be verified of others , who as violently maintain their Opinions , Quod per abrupta inclarescerent , sed in nullum reipublicae usum . Two great Inconveniences there are which may in Controversies from hence arise . 1. * That by this meanes Truth it self may be stretched too farre , and by a vehement dislike of Errour on the one side , we may run into an Errour on the other ; as a Dionysius Alexandrinus being too fervent against Sabellius did lay the grounds of Arianisme , b and Chrysostome in zeal against the Manichees did too much extol the power of nature , and Illyricus out of an hatred of the Papists lessening original sin , ran another extream to make it an essentiall corruption . 2. Hereby men doe marvelously alienate the mindes of one another from Peace , by loading contrary Doctrines with envious consequences , such as the Consciences of those whom we dispute withall do extremely abhor , which course usually tendeth to mutuall exacerbation , whereby Truth never gaineth half so much , as Charity and Peace do lose . Thirdly , requisite it is to the preservation of Publique Peace , that we all keep our selves in our own station , and labour to doe God service in the places and callings wherein hee hath set us , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to busie our selves with matters which ( as the Apostle speakes , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsuteable to us , and without our measure , 2 Corinth . 10.13 , 14. By this one thing hath the Church of Rome caused that great Schisme in the Christian World , because shee doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stretch her self above her measure , and not content her self with that degree which belongeth unto her , as Nilus Archbishop of Thessalonica doth largely declare in a Book purposely written on that Argument . Excellent counsell is that of Solomon not only in a case he there puts , but in divers others . If the spirit of the Ruler rise up against thee , leave not thy place , Eccles. 10.4 . Esede itio may with a little heat turn into Seditio . Consider all are not eies and hands in the Body of Christ to take upon them the burthen of great affaires ; and Truth can seldome be worse served , then when a man who indeed loves it , but hath not parts nor learning enough to be a Champion for it , shall put himself unseasonably upon disputes , and so as hee spake , Veritatem defendendo concutere , to betray the Truth by a weak defence . Are all Apostles ? saith Saint Paul , Are all Prophets ? are all Teachers ? Hath not God dealt to every man a several measure ? Hath hee not placed every man in a severall order ? Have we not all work enough to doe in Our own places , except we rush into the labours , and intrude our selves on the businesses of other men ? Haec magistro relinquat Aristoteli , cavere ipse doceat . It was a smart rebuke of Tully against Aristoxenus the Musician , who would needs turn Philosopher ; whereunto agreeth that answer of Basil the Great to the Clerk of the Emperors Kitchin , when he jeered him for his soundness against the Arrian Faction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Your businesse it is to look to the seasoning of your broath , and not to revile the Doctrine , or the Doctors of the Church . Let us therefore content our selves with the Apostles Rule , Every man to abide in the calling , and to keep the station wherein God hath set him , 1 Cor. 7.24 . and not out of ambition , discontent , emulation , or any other Polypragmaticall distemper to grow weary of our own imployments , and to immixe and interpose our selves in things which are without and above our Order . Fourthly , hereunto much conduceth , A Brotherly mildness towards those who are contrary minded , a a mutuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and condescension to the weaknesses of one another , as the Apostle adviseth , Rom. 15.1 . Acrimonie indeed and sharpness of rebuke is sometimes necessary towards men of obstinate and pernicious minds , Tit. 1.13 . Gal. 2.5 . But amongst Brethren , yea Adversaries , that are not incorrigible , all things ought to be carried with lenity and meekness , Gal. 6.1.5.13 . 2 Tim. 2.25 . b Epiphanius telleth us of some Creatures , that the more they sting , the lesse they hurt ; c and surely in any dispute it is a strong presumption , that that man doth least hurt with his Argument , who betakes himself to biting , and to intemperate language . In these things therefore wee should carry our selves non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Brethren , and not as Enemies , not to uncover the nakedness , or to put d our feet on the Brests of our Brethren ; but as it is said of e Athanasius the Great , that he was Dissidentibus magnes , by his meekness he drew those who dissented from him ; so should wee make the Truth a gainer by our milde handling of those that vary from us . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It was the grave and pious advice of Nazianzen , Let us yeeld to our Brethren that wee may overcome them , as a Flint is easily broken upon a Pillow which yeelds unto it . Lastly , so long as there is sound agreement in Fundamentall Truths , and in the Simplicity of the Gospell , wee ought rather to deny our wits , and to a silence our disputes in matters meerly Notionall and Curious , which have no necessary influence into Faith and Godly living , than by spending our precious houres in such impertinent Contentions ; b for gain of a small Truth to shipwrack a great deal of Love ; and while wee perplex the mindes of men with Abstruse and Thornie Questions , wee take off their thoughts from more necessary and spirituall employments . c It was a wise and seasonable rebuke which the Marriners in a dangerous tempest gave to the Philosopher who troubled them with an impertinent discourse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We perish whilest thou triflest ; d let it never bee said so of any of us , that while we wrangle about scholasticall notions , and questions that gender strife , those , whose poore soules , ready haply to sinke under the Tempest of sinne and death , cry out , like the man of Macedonia in Saint Pauls vision , Come and helpe us , for want of that plaine and compendiary way of Faith , repentance , good workes , spirituall worship , and Evangelicall obedience which should be taught them , become a prey to that envious man , who , while wee sleepe , will be sure to watch , and goe about seeking whom he may devoure . e Let us therefore leave our smaller disputes to Elias , Quando venerit , and let us speak to the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as holy f Ignatius saith , those things which may make men confesse that God is in us of a truth , and that certainely it is Christ which speaketh by us . God leadeth not his People unto eternal life by knotty and inextricable Questions , g In absoluto ac facili est aeternitas , as St. Hilary excellently speaketh ; no need of verball wranglings , or of contentious Disputes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is the godly counsel of great a Athanasius . We have no need of b curiosity after the Gospel of Christ ; c our worke is to make men Christians in their holy Religion , and not Criticks , to d bring them unto Faith , and not unto doubtfull Disputations , to feede their Soules , and to guide their Consciences , not to dazle their eies , nor to puzzle their judgements , nor to perplex their conceites , nor to please their humours , nor to tickle their fancies , nor to foment their jealousies and censures of things or persons , by novell , specious , and unpracticall Curiosities . If we will beleeve him , who for his judgement and learning had the surname of Theologus given him , this is the right way of being a Sound Divine . It is Gregory Nazianzen in this 29. Oration , at the latter end of that Oration , whose judgement shall put an end unto the handling of the first Question ; the next I will passe over with more brevity , & that for memories sake , in these few expressions . 1. The right way to Compose Differences amongst men is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e A joint obedience to the Truths wherein all agree , and pursuance of those pious ends which all professe . This is the Apostles Rule in this very case . Whereunto we have already attained , let us walke by the same rule , let us mind the same things , Phil. 3.16 . For indeed the love of God , and Conscience of his Commandments is the right way to know him , and the secrets of his Word . If any man wil do the wil of God , he shall know the Doctrine , Ioh. 7.17 . And hereby we know that we know him , if we keep his Commandments , 1. Ioh. 2. 3 , 4. And in all knowledge which is intended for practice , that of the f Philosopher is most true , Those things which wee learne to doe , wee learne by doing : now the knowledge of divine Truths is not barely intellectuall for the braine , but experimentall for the Conscience , and consisteth much in the Taste of spirituall things . It is the expression of Saint a Basil , Quod in cibis gustus , in sacris intellectus , and the Apostle calleth it Knowledge according unto Godlinesse , 1 Tim. 6.3 . They therefore who can resolve to keepe a good Conscience , and not to vitiate the palate of their minde with any morbid humours , are most likely by the other helpes of learning and industry to finde out the Truths wherein they disagree ; for the very b Philosopher could say , that Wickednesse doth putrifie the principles of the minde ; and that c Such as are mens courses of life , such likewise are the dispositions of their mindes towards practicall truth . A corrupt heart doth usually make a corrupt judgement , d Dum his quae volumus doctrinam coaptamus . It concernes us therefore not to be like Painters , ( it is the similitude of e Methodius ) that can draw a ship on a table , but are not able to build a ship for use ; that can write and discourse of Doctrine in Papers , but not expresse the Truth of it in our lives : but by our unanimous obedience to the Truths wee know , to dispose our selves for the discovery of those wee doe not know . f Iustin Martyr Confesseth , that it was the lives of the Christians which taught him Christian Religion . There are extant g two Epistles of Basil the Great Ad Presbyteros by whomsoever professed . Because f Truth is Gods wheresoever it growes , as a Mine of Gold or Silver is the Princes in whose ground soever it be discovered , g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We have our Faith , and our Appellation from Christ , and not from any other Person : and therefore they , who ( upon any undue respects ) can with equall facility hold or let goe Truth , the Fathers fear not to call them , h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men that make marchandise of Christ and his Truth , contrary to that of Solomon , Buy the Truth , but sell it not , Prov. 23.23 . And therefore wee find the Orthodox Beleevers still keeping themselves to the Stile of Antioch , Christians ; and i refusing the names of Petriani , or Pauliani , or Melitiani , or pars Donati . And indeed , partiall and personall respects will be ever apt to lead unto contention . I cannot affirm any thing ; but a conjecture I think we may make , that if Barnabas had not been k Marks uncle , the difference betweene him and Paul had not been so hot . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To bee Wise unto sobriety , Rom. 12.3 . When we are to deale in things divine to set bounds unto our selves , that wee breake not through to gaze , Exod. 19.12 , 21. Not to draw every thing in Religion to the Rule of our Right , or rather crooked and presumptuous Reason , to take heede of l Quomodo in things of Faith ; the Fathers call it a Judaicall word , and unbeseeming Christians . Saint Paul chargeth us to * Take heed of Philosophy and vaine deceits , Col. 2.8 . Not but that there is m admirable use of sound Philosophy , and of Reason raised and rectified , so long as it is subordinate to Faith ; n but when it shall bee so proud as to judg of Faith it selfe , and to admit or reject it as it shall be consonant or disagreeing with her prejudices , this is a tyranny which would quickly overthrow all . Other cause there hath been none of those desperate Heresies wherewith the Socinians have pestred the World , but that they will have all Truths to stand or fall at the Tribunal of their presumptuous Reason : as if all the present and ancient Churches of God besides consisted but of brute Creatures , and they onely in a corner of Polonia , as sometimes the Donatists in Africa , the onely reasonable and holy men . Foelix Ecclesia , cum nova & curiosa de Deo dicere lascivia crederetur ; Happy indeed the Church of God , when curious novelties , and as it were Tourneaments in sacred things are esteemed profane ; when men doe not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor disparage the Majesty of so Honourable and solemn a Foundation , with the levity of slight , chaffie , and triviall superstructions . It was a grave and serious speech that of Seneca , and worthy the consideration of the greatest Divines , Nunquam nos verecundiores esse debemus , quam cum de Deo agitur . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To keepe our selves to the forme of sound * words , Rom. 12.6 . 2 Tim. 1.13 . to hold those Doctrines which accord best with the grounds of faith & love in Christ , those which ascribe most glory to God and his Grace , which most conduce to the humbling and debasing of the pride of man , which most tend to the practice of godlines , to the purifying of Conscience , to the edifying of the Body of Christ. Our Doctrine must be according unto godlinesse , 1 Tim. 6.3 . and our knowledge the acknowledging of the Truth which is after Godlinesse , Tit. 1.1 . 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * The Custom of the Churches of God To retaine that , ( when there is no expresse and evident variation from Divine Authority ) which is most consonant to the received usage of the ancient and pure ages of the Church . This Rule the Apostle gives for suppressing of differences , If any seem to be contentious , wee have no such custome , neither the Churches of God , 1 Corin. 11.16 . Inquire of the former age , saith Bildad , and prepare thy selfe to the search of their fathers , Iob 8.8 . Look to the old way , saith the Prophet , Ier. 6.16 . It was not so from the beginning , saith our Saviour , Mat. 19.8 . * Onely this Rule is to be qualified with this necessary distinction , That a no Antiquity hath any Authority in matters necessary of Faith , Worship , or Doctrines of Religion , to prescribe or diliver any thing , as in it selfe and immediately obligatory to the Conscience , which is either contradicted or omitted in the written Word , which we beleeve to be fully sufficient to make the man of God perfect , and throughly furnished unto every good worke , 2 Tim. 3.16 , 17. But , 1. In matters accessory of indifferency , order , decency , and inferiour nature . 2. In matter of Testimony to the truths of Scripture , and for manifesting the succession , flourishing , and harmony of doctrines through all ages of the Church , the godly learned have justly ascribed much to the authority and usage of the ancient Churches . The study of the doctrine and Rites whereof is justly called by the most learned Primate of Ireland , a noble study . I wil conclude this particular with the words of S. Austin , b In those things , saith he , wherein the holy Scripture hath defined nothing , mos Populi Dei & instituta majorum pro lege tenenda sunt , The custome of Gods people , and appointments of our fore-fathers must be held for laws . Lastly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Submission to the spirits of the Prophets , and the judgments of the godly learned : c not to be stiffe and inflexible in our owne conceits , nor to be Acceptors of our own persons , but to be willing to retract any errour , and with meekness and thankfulness , to be led into the right way by any hand . Excellent was the resolution of Iob in this case Teach me , and I will hold my peace , and cause me to know wherein I have erred , Iob 6.24 . In which one disposition did all men , who otherwise differ , firmly agree , and were not too partially addicted to their own fancies , nor had their judgments ( which should be guided only by the truth of things ) too much enthralled to their own wils , ends , or passions ; soon might they be brought , if not wherein they erre , to change their judgments , yet at least so to allay them with humility and love , ( as Saint Cyprian did his ) that they should never breake forth into bitternesse towards their Brethren , or disturbance of the Church of God. Thus have I , with as much light as my weaknesse could discover , and with as much brevity as the weight of the Argument would allow opened the meanes of procuring and preserving Peace amongst Brethren . The other Particular in the Text would require as large a portion of time as this hath already spent . I shall spare to bee so injurious to your patience , and to the businesse wee attend upon ; onely because those things which God hath joyned together no man ought to put asunder , I shall therefore as Architects use to doe , give you in but a few lines a Modell of the building here by the Apostle commended unto us , and so leave you , and it to Gods Blessing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] 1. Then , It is not any kind of Peace which must bee thus pursued . Such the things in difference may bee as must be earnestly contended for , Iude v. 3. If Peace hinder Edification , wee must then build , as Nehemiahs servants did , with our spirituall Weapons in our hands . It must be an edifying , but no destroying Peace . It hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bound it , Rom. 12.18 . and wee know , Id solum possumus , quod jure possumus . 2. He purposely severeth Peace and Liberty , that hee may joyne Peace and Charity . In our services to the Church of God , wee must ever more looke to what is helpefull to others , than to what is lawfull for our selves ; to part from a little of our owne ground , rather than our brothers house should bee unbuilt . All things , saith the Apostle , are lawfull , but all things edifie not . 3. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let us follow peace ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The things which make for peace . It is not enough that we have pious affections to the Peace and Edification of the Church , as an End ; but we must put to all our skill and wisedome , and cast about for the most proper and seasonable meanes conducing to so good an End. For a man may have an indifferent good will to Peace it selfe , and yet when it comes to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the meanes for the Edification , an yeelding to be built , 1 Pet. 2.5 . nor onely Immanent Edification , a building up of our selves , Iude v. 20. but a mutall and transient Edification , as iron whetteth iron , a considering of one another to provoke unto love , and unto good workes , Heb. 10.24 . 7. It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too . It is not enough to desire it , to accept it , to meet it halfe way , to let it in , and welcome it when it comes to us ; But we must Pursue and goe after it . If any man refuse Peace , so that it flieth from us , we must put it to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and venture our selves for it to a si forte , and quantum in nobis , if by any meanes we may overtake and apprehend it , Rom. 12.18 . If any man refuse Edification , and thrust away the Grace and Mercy which is preached unto him , it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here too , not give him over , and to let him alone for desperate , but to pursue him still , to digge about him , and dung him ( as it is in the Parable , Luke 13.8 . ) It may be he will yet bring forth fruit : many there are which come into the Vineyard at the last hour . We must here put it to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , if God peradventure wil give him Repentance , 2 Tim. 2.25 . and in the meane time to shew all meeknesse to all men , because we our selves were sometimes foolish and disobedient , Tit. 3.2 , 3. Now lastly , unto the substance of this Building , there pertaine but these three things . A Foundation , a Superstruction , a Contignation . 1. A stable and solid Foundation , which is either personall , and that is Christ onely , 1 Cor. 3.11 . or a practicall , the knowledge whereof is requisite as a ground-worke unto some further end ; and this againe is twofold . Either , the Foundation of Theologicall Doctrines , upon which they are raised , and by which they are to be measured , and so the Doctrine of the Apostles and Prophets is called a Foundation , Eph. 2.20 . or else the Foundation of Salvation , whatsoever things are simply and absolutely necessary to the spirituall , vitall , and salvificall state of a Christian , Quae posita ponunt , & sublata auferunt salutem , which have by the Ordination of God a necessary and intrinsecal connexion unto eternal life . St Paul gives it us in three words , Faith , Hope , and Love. 1. b Faith , as the primò primum , without which no other motions , though materially in morall construction good , are yet in foro Coeli vitall and salvificall . This Faith is contracted into the Creeds of the Church , requiring an intellectuall assent of the minde to the Truth , and a fiduciall reliance of the heart on the Goodnesse of God in Christ in all those Evangelicall Doctrines for our owne righteousnesse and salvation : and thus Faith is by c the Ancients often called a d Foundation . 2. e Hope as the Ground and Foundation of all f Invocation , and spiritual Worship , and therefore the Apostle saith of such as destroyed the incommunicable Worship of God , that they did not Hold the head , Col. 2.18 , 19. and thus the Lords Prayer containing the adequate object of all our Hopes , is called by Turtullian , A fundamentall Prayer . 3. g Love , as the Principle of all Obedience and newnesse of living . In a h Godly sorrow for all sinne past , a Godly purpose abrenouncing all sinne i in Conscience , profession , and endeavour of Conversation for the time to come , k a desire to feare Gods name , a l delight in his Law , a Love of our Brethren , a Conscience void of offence towards God and men . And so Love is by the Apostle called a a Root and Ground , Ephes. 3.17 . Now the laying of this Foundation aright , and causing ignorant men in some measure to understand the mysteries of Religion and Salvation , is indeed the master-piece of the wisest Builder , and that , without the which all our other Sermons to the People will bee little better than lost labour , till these Principles be soundly fastened in their Consciences . 2. To this Foundation of Faith in Doctrine , hope in worship , and love in obedience , must be joyned a progresse in the Superstruction , because something will be ever wanting to the Grace and Knowledge of God in us : and in this superedification , it will be needfull to observe these two things : 1. A due order and disposition : for though all the Truths of God are to bee taught , yet each in its due place and time , according as the strength and growth of our hearers is able to bear . As the Scripture was delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by pieces and degrees , so should it be preached too , line upon line , precept upon precept . It was ( I think ) wise counsell , that of a learned Cardinal , That with vulgar people , it were best beginning at the later end of S. Pauls Epistles , where he speaks of Duties , and then after that to go to the beginnings , where he is more profound in Doctrines . 2. A due Connexion , that we sever not those Doctrines which God hath joyned . Not to preach Works without Faith , which in the Jewes begate pride , and opinion of their own righteousnesse , Rom. 10.3 . Nor Faith without Works , which some Hereticks doing , ( for that the learned observe to have been the cause of the Epistles of Saint Iames and Saint Iohn ) did thereby cause great scandal and licentious living . To preach the Law so , as to shew men still , upon Repentance , a Refuge to the Gospel ; and so to preach the Gospel , as to shew them withall upon their contempt and presumptuous disobedience , the curses of the Law. 3. There is the Contignation and covering , And here let me speak one word to to you who are Church-wardens , and are entrusted with the care of Presenting Disorders to the Governours of the Church ; to beseech you to consider the Religion and Sacrednesse of that Oath , which in the House of God , and as you expect helpe from God , you promise to performe ; with the reverence of which Oath , and fear of Gods dreadfull Name , were you so throughly affected , as indeed you ought , wee should not see what with grief wee doe , so great contempt of Gods House and Ordinances , as if they were common and profane things ; many scarce throughout the whole yeare making their Confession of sinnes to God in the Assembly of his People , many seldom or never hearing any one Psalme of David , or Chapter of the holy Scriptures read unto them ; nay , many neglecting the whole Liturgie of the Church , and dropping in after the Sermon is begun ; and though the Preacher have taken sad paines for what in the Name of God he speaks unto them , having not yet the patience to stay till that peice of the hour be ended . Certainly , David had learned more reverence to the Lords House , I was glad when they said , Let us go into the House of the Lord , Psal. 122.1 . And so had Cornelius , who with his kindred and neer friends waited for the coming of Peter , Acts 10.24 . And so had Solomon , who teacheth men to wait daily at the gates , and to give attendance at the postes of the doores of Gods House , Prov. 8.34 . And the Prophecies foretell the like of Gods People under the Gospell , that they should call upon one another , and should Goe speedily to pray before the Lord , and to seeke the Lord , Zach. 8.21 . I speake this in zeale to the service of God , and to the reverence of his Sanctuary , and beseech you by the sacrednesse of your Oath , and for the feare of Gods Name to thinke upon it . 3. Generall , and so all the People in their places must labour by inoffensive and holy lives , and by the peaceable fruits of righteousnesse to cover the Church wherein they live from the reproaches of all those who caluminate our Doctrine and Worship , as tending to licentious , prophane , rebellious , or superstitious living . And now when all this is done , Except the Lord build the House , they labour dut in vaine that build it . Paul may plant , and Apollo may water , but his Blessing it is which must perfect all . Wee all are but walles of mudde , which may easily bee broken through ; Hee only is a Wall of fire which no enemies can approach unto . And therefore wee must all ( and wee in our Calling especially ) bee frequent and urgent in our Praiers to him to preserve the Peace , to repaire the Breaches , and to build up the Walles of his Ierusalem , that he would give us eyes to see , and hearts to love , and mouths to utter , and lives to expresse the praises of his Word . And that hee would give his Word a free passage into the heads and hearts , into the consciences and conversations of all his People : that so beginning at the unity of the Faith , and knowledge of the Son of God , we may grow up together unto a perfect man , to the measure of the stature of the fulnesse of Christ ; which the Lord grant for the merits & mercies of his Beloved Sonne Jesus Christ the Righteous ; to Whom with the Father and the blessed Spirit , Three Persons , and One Immortall and onely Wise God be all Glory , Majesty , and Thanks-giving , now and for evermore , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A10655-e180 a Jam. 1.25 2.8 b Act. 15.10 c Ezek. 20.25 vid. Irenae . l. 4 cap. 29 d Gal. 2.4 , 5 n Matth. 10.34 o John 18.11 p Matth. 13.57 q Matth. 17.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. fusè in Psa. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5.6 . vid. etiam in Psal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 690. Edit . Savil . r Gal. 5.1 . s Acts 16.3 . t Gal. 2.3 . u 1 Cor. 10.23 x Gal. 1.10 . 1 Thes. 2.4 y 1 Cor. 9 19 2 Cor. 4.5 . z 1 Cor. 7.13 . * Valer. Max. a Matth. 23.23 b Acts 15.28 . c 1 Cor. 3.10 , 11. a Nazian . Orat . 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Aug. de Peccato Origin . cap. 23. c Tert. de Pudicit . cap. 19. Method . apud Epiphan . Haeres . 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Uti de praeceptis distinguit Greg. Nazianz . Orat. 3. De creatura , si quid aliter quā sese habet senserimus , dummodò non id pro cognito praeceptóque teneamus , Nullum periculum est — De Creatore , si aliud quàm oportet ac sese res habet nobis persuadetur , perniciosissimo Errore decipimur . Aug. de Lib. Arb. lib. 3. cap. 21. & de Gen. ad lit . lib. 10. cap. 23. d Jud. ver . 3. e Athan. Epist. ad Orthodoxos . De hujusmodi Epistolis quae formatae Communicatoriae & pacificae vocabantur . Vid. Aug. Epist . 136. & Opt. lib. 2. f Basil. Ep. 325 ad Epiphan . g by th . Davenant in Epist. Pacificat . nuper edita . h Vid. Euseb. Hist. l. 4. c. 13. & l. 5. c. 19. & Gregr. Naz. Orat. 12. pag. 203. Paris . 1609. i 2 Tim. 2.18 k Hos. 4.15 2 Cor. 6.16 a Cypr. lib. de sentent . Episc. de Heretic . rebaptizand . b Heb. 7.2 c Jam. 3.17 d Ephes. 4.3 e Hilar. contr . Aria . & Auxent . vid. Greg. Naz Orat. 1. pag. 35 , 36 Epiphan . Haeres . 68. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chryst. in Gen. Hom. 4. Euseb. de vit . Constant. l. 2 c. 63-68 . lib. 3 c. 12. & 20. Euagrius l. 3 cap. 30 Nicephorus lib. 15. c. 25 King Iames in his Declaration to the States against Conradus Vorstius , and in his Instructions to his Bishops , Anno 1622 * Gen. 13.8 Acts 7.26 Psal. 133.1 Ephes. 4.36 Ex codem utcro , Ignor. Tert. Jude v. 3 2 Pet. 1.1 Acts 4.32 Phil. 1.27 Unum signum habemus : quare non in uno ovili sumus ? Aug. To. 7. serm . ad pleb . in Caesoriensem . * Iustin Martyr dialog . cum Tryphon . Optat. l. 1. Aug. contr . Epist. Parmen . lib. 3. cap. 1 Non habent Dei char itatem , qui Ecclesiae non diligunt unitatem . Aug. de Bapt. l. 3. c. 16. vid. Greg. Naz. Orat . 14. p. 215 , 216 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Odyss . u. a Ideircò & in columbá ven it Spiritus fanctus ; Simplex animal & laetum , non felle amarum , non morsibus saevum , non unguium lacerationi violentum . Cypr. de unitat . Ecclesiae . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Commune periculum concordiâ propulsandum . Tacit. in vit . Agric. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chry. Hom. 7. in Genes . 2 Sam. 1.20 12.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Epist. 296. ad Satalens . Vit. etiam de Spiritu sancto , cap. 30. Nazianz. Orat. 1. pag. 34. Petr. Aerod . decret . lib. 1. Tit. 2. sect . 8. Dolebat hoc Diabolus , qui semper de fratrum pace torquetur . Optat. lib. 2. Non esset pravis Haeresium dogmatibus locus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Nyssen . de vit . Mosis . p. 190. Bellarm. de notis Eccle. lib. 4. c. 11 Stapleton de princip . fidei doctrinal . lib. 4. cap. 13. Kellisons Survey lib. 2. cap. 6 vid. Dr Feild of the Church . l. 3. cap. 41 , 42. & Iuel . Apolog. Greg. Naz. Orat. 13. Hierom. Hilar. in Psal. 118. P. vid. Vincent . Lirinens . cap. 15 , 16.25 Isid. Pelut . l. 2 Epist. 90. Aug. Epist. 105. de Civit. Dei. l. 16 c. 2. de verâ Relig . cap. 8 Defence Part. 2. p. 319. & vid. Iewels Reply , artic . 8. p. 294. a Euseb. hist. l. 5. cap. 26. b Euseb. l. 7. c. 3 c Aug. & Hier. in Epist. amaeb . apud Aug. Ep. 8.19 . d Basil. Ep. 10. & 77. Baron . an . 372. Sect. 15 , 25. e Sozomen l. 8. c. 14 , 15. f Cyril . lib. ad Euoptium Niceph . Hist. l. 14. cap. 35. 1 Cor. 8.2 , 3. Prov. 13.10 . g Superbia Haereticorum mater Aug. de Gen. contr . Manich. lib. 2. cap. 8. & Ep. 89. h Quint. Curt. lib. 10. i Aug. ad Licentium Ep. 49. k Aug. Ep. 119. Basil. Hexam . Homil. 5. Greg. Nyssen . in Cant. Hom. 3. p. 514. Epiph. Hares . 40. Arist. Rhet. Fab. lib. 12. cap. 1. Malè vim suam potestas aliorū contumeliis experitur . Plin. l. 8. Ep. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Naz. Orat. 3. p. 97. Studiorum rudes , literarum prophani , expertes artium . Minut. Felix . Hoc est fastidium vestrum , sapicutia haec arrogans , quâ nos ut rudes despuitis . Arnob. cont . Gentes lib. 3. Aug. de Bapt. l. 2. cap. 4 , 5. Cypr. ad Quir. Vid. Causab . in Baron . Exercit. 14. Sect. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Naz. Orat. 26. Tacit. Spiritus magni magis quàm utiles . Liv. dec . 3 lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Naz. Orat. 26. Tacit. in vita Agric. cui contrarium planè erat exemplum magni Basilii apud Nazian . Orat. 20. p. 362 & Epist. 26. * Nimium altercando veritas amittitur . A. Gell. a vid. Basil. Ep. 41. integro autem libello Dionysium hunc ab Arianismi suspicione vindicat M. Athanasius . Tom. 1. l. Quòd unà cum Nicaena Synodo conspirarit Dionys . b Ardore feriendi adversarios , premit interdum socios . Ioseph . Acosta . de Hieronymo citante Riveto in Psal. 16. Sixt. Senens . l. 5. in Prooemio . 1 Pet. 4.15 . Prov. 26.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Naz. Orat. 9. vid. etiam Orat. 26. p. 450 , 453 , 454. Quidam in corpore Christi oculi , quidam manus &c. Basil. in Psalm . 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Naz. Orat. 33. Tuscul. Quaest. Theod. hist. l. 4. cap. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vid. Euseb. l. 5. hist. cap. 24. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Basil. Epist. 203. vid. elegantissimum Naz. locum Orat . p. 12.203 . Dum alter alteri anathema esse coepit , propè jam nemo Christi est . Hil. contr . Const. Haeretici argumentis victi calumnias meditantur . Athan. ad Adelph . contr . Arian . istae sunt Haereticorum machinae , ut convicti de perfidia , ad maledicta se conferant . Hier. Apol. contr . Ruff. vid. Aug. Ep. 14. b Sepis morsus non nocet . Epiph . Haeres . 36. vespa quò acriùs pungit , minùs laedit . Haeres . 44. c Rationibus victi , dentibus vincunt . Bas. Ep. 80. & Tom. 4. quest . ex . Math. c. 11. cont . lit . Pet. l. 3. c. 1. contr . Crescon . Grammat . l. 4. c. 3. Nazianz. Orat . 51. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iliad . v. e Nazian . Orat. 21. p. 392. f Naz. Orat. 14. a Non minùs interdum Oratorium est Tacere quàm Loqui . Plin. l. 6. Ep. 7. vid. Basil . contr . Eunomium l. 1. verb. prim . b Ne majùs malum incurratur ex Scandalo , quàm bonum percipiatur ex vero [ ita enim legendum , non verbo ] Aug. Ep. 85. Urbem produnt dum Castella defendunt . Cic. lib. 2. de divin . c A. Gel. l. 1. cap. 2. d Vid. G. Naz. fusè & eleganter , Orat. 14 pag. 220 , 221 Ora. 26. p. 445 , 446. Orat. 35 Aug. de Gen. ad lit . lib. 2. cap. 9 e Ut Areopagitae causas quasdam in annum centesimum differebant . Aul. Gell. l. 12. cap. 7. quaedam quaestiones sunt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Naz. Orat. 14. f Ignat. Epist. ad Ephes. g Hilar. de Trin. lib. 10. juxta finem . Vid. Epiph. Haeres . 35. a Athan. Orat. Unum esse Christum , & ad Serapion . pag. 191. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epist. ad Antiocheus . b Curiositate opus non est post Evangelium : Tert. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nazian . Orat. 35. d Rom. 14.1 Chryso . in Gen. Hom. 21. p. 149 150. Aug. Ep. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil . de Martyr . Manante , & in Psal. 33. in illud Gustate & videte ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Naz. Orat. 26 & Orat. 33. e Ex mandato mandata cernemus : Hilar. in Psal. 118. G. Si in lumine Christi ambulare volumus , à praeceptis ejus et monitis non recedamus : Cypr. l. 2. Epist. 3. ad Cecil . Nisi fidelium operum usus praecesserit , doctrinae cognitio non apprehendetur : Hilar. in Psal. 118. B. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arist. Ethic. l. 2. c. 1. Video multos parvo ingenio , literis nullis , ut bene agerent agendo consecutos , Plin. l. 6. Epist. 29. Vid. Afra . & Pacuvium apud A. Gell. l. 13. cap. 8. a Basil. Reg. Brevior . interrog . 279 Jobi 12.11 Psal. 119.66 Jobi 34.3 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arist. Eth. l. 6. c. 5 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arist. lib. 1. Metaphys . d Hilar. de Trin. l. 10. Aug. de doctr . Christ. li. 2. c. 6. de moribus Ecclesia l. 1. c. 17 , 18 , 27 e Apud Epiph. Haeres . 64. f Iustin. Apolog . 1. pag. 51. g Basil. Epist. 203 , & 204. f Quisquis bonus verusque Christianus est , Domini sui esse intelligat ubicunque invenerit veritatem . Aug. de doctr . Christ lib. 2. c. 18. g Gr. Naz. Orat . 20. Fides est veritatis , non voluntatum ; Evangeliorum , non temporum : Hilar. contra Constant. h Ignat. ad Trall . Basil. Ep. 192. Naz. Ora. 21. p. 392. & Ora. 40. p. 643. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ignat. ad Magnes . Naz Orat. 30. Epiph. Haeres . 42. & 70. Athanas. Orat. 2. contr . Arian . pag. 308. & Apol . 2. pa. 777. Optat. l. 3. k Col. 4.10 Act. 15.39 . l Iust. Martyr . de vera Confess . Epiphan . Haeres . 70. & in Ancorat . Cyril . Alex. in Ioan. lib. 4. cap. 13 , 14. Athanas. ad Serapion . man. Christi Generatione . * Tert. Apol. c. 46. de praeser . c. 7. Idol . c. 10. cont . Marc. li. 2. ca. 16 m Tert. de Resur . ca. 3. de Testim . animae c. 1. Cle. Alex. Stro. l. 1. p. 203 , 207 , 214 , 233. li. 7. pag. 510 n Conantur autoritatem stabilissimam fundatissimae Ecclesiae quasi Rationis nomine & pollicitatione superare : Aug. Ep. 56. Epip . Haer. 76. in confutat . Aetii cap. 38. Just. explicat . fid . pag. 375. & 388. Hilar. de Trin. lib. 4. Viderint qui Stoicum et Platonicum , & Dialecticum Christianismum protulerunt . Tert. de praescript . cap. 7. Naz. Orat. 21. pag. 380 Basil. Epist. 61. Senec. nat . qu. li. 7. Pet. Aerod . decret . Tit. 6. Sect. 2. * Non parum interest ad Christianam pietatem quibus vocibus utamur . Aug. de Civ . Dei li. 10 ca. 23. * Contra Ecclesiae fundatissimū morē nemo sentiat . Au. ep . 28. Ad antiquissimas recurrere Ecclesias : Iren. l. 3. ca. 4. Tert. de Coro . milit . c. 3 , 4. de veland . virgin . c. 1 , 2 Nemo nobis molestias exhibeat , sic enim sentit ac docet sancta Dei Ecclesia ab origine . Epiphan . in Ancor . Quod nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil cont . Euno . li. 2. Aug. Epist. 118. c. 1. & 119. ca. 19. contra Jul. li. 1. c. 4 , 7. l. 2. c. 10. * Vid. Mercer . in Job . 12.12 . a Adoro Scripturae plenitudinem — scriptum esse docoat Hermogenis officina . Si non est scriptum , timeat vae illud adjicientibus aut detrahentibus destinatum , Tert. cont . Herm. c. 22. Vide etiam de praescicont . Haer. ca. 10 , 11. Quod cunque adversus veritatem sapit , hoc erit Haeresis , etiam vetus consuetudo . Tert. c. 1. de veland . virg . Consuctudo sine veritate vetustas erroris est : Cypr. ad Pomp. contr . Steph. Si solus Christus audiendus est , non debemus attendere quid ante nos aliquis faciendum putaverit , sed quid qui ante omnes est Christus prior fecerit ; neque enim hominis consuetudinem sequi oportet , sed Dei veritatem : Cyp. l. 2. Ep. 3. ad Caecilium . Vid. C. Alex. Stro. l. 7. pa. 544. a. 6. Basil. de Spiritu sancto c. 7. & Ep. 80. Moral . Reg. 12. cap. 2. Aug. Epist. 112. in prooem . de moribus Ecclesiae Cathol . l. 1. cap. 7. contra Epist. Parmen . lib. 3. cap. 2. de unitat . Eccles. c. 2 , 3 , 6 , 17 , 18 , 19. contra Cresc . l. 2. cap. 32. b Aug. Epist. 85. c Ego quidem fateor me ex eorum numero esse conari qui proficiendo scribunt , & scribendo proficiunt , unde fi aliquid vel in cautius , vel indoctius à me positum est , — nec mirandum est , nec dolendum , sed potius ignoscendum atque gratulandum , non quia erratum est , sed quia improbatum , &c. Vid. August . Epist. 7. Cypr. ad Quir. Praefat. Concil . Carthag . & in initio Concilii . Aug. de Baptis . contr . Donat. li. 1. cap. 18. & lib. 2. cap. 1 , 5. a Rom. 6.17 . & 12.6 . 1 Cor. 15.14 . 2 Cor. 10.14 Gal. 6.16 Ephes. 4.13 Phi. 1.27 . & 2.2 . & 3.15 , 16 Col. 1.23 1 Tim. 6.3 ▪ 2 Tim. 3.14 Tit. 1.1 . & 4.3 , 8. Heb. 6.1 Jude ver . 3 Rev. 14.12 Regula veritatis per Baptismum accepta . Iren . l. 1. c. 1 , 2 , 19 Fides ecclesiastica , Epip . Her. 57. et 35. Naz. Ora. 14 , 26 , 40. Hilar. de Trin. l. 10. Character Christianism . Atha . ad Serap . Regula parvis magnísque communis . August . Epist. 57. b Laudo super edificationem boni operis , sed agnosco Fidei fundamentum , Fidci radicem . August . in Psa. 31. de praed . sto . c. 7. Rhem. in Explan . c. 6. ad Heb. Ambr. Offic. l. 1. c. 29. de Sacramentis , l. 1. c. 1. Eus. Emissen . Hom. 2. de Symb. Fulg. prolog . l. de Fide ad Pet. Dial. Aug. Serm. 115. de temp . de fid . & oper . c. 16. Enchirid. c. 2. Prosp. de vit . contemp . l. 2. c. 21. c Tert. de Orat. c. 9. d Mar. 16.16 . Joh. 3.18 , 36. & 8.24 . 1 Cor. 15.17 . Gal. 2.20 . 1 Jo. 5.1 , 12 , 13. e Rom. 8.24 , 26 f Rom. 10.12 , 13 1 Pet. 1.3 Job . 4.22 , 23 Gal. 4.6 g John 14.21 1 Cor. 13.1 , 2 , 3 h 2 Cor. 7.9 , 10 i Heb. 9.14 1 Tim. 1.5 , 19 1 Joh. 3.8 , 9.4.18.5.3 Act. 2.38 Luc. 13.3 k Neh. 1.11 Esa. 26.8 l Rom. 7.22 a Aug. de spir . & lit . cap. 14 Vid. Fab. praef . in lib. 7. Instit. Orat. Non debemus onerare infirmitatem discentium , sed temperare ●ires nostras , et ad intellectum audientium descendere , Idem l. 1. cap. 2. lib. 2. cap. 3 , 6. Quicquid narras , ita narra ut ille cui loqueris audiendo credat , credendo speret , sperando diligat . Aug. de Catech. Rudib . c. 4. Tert. de praescr . c. 9. Aug. de fid . & oper . cap. 14. de Grat. et li. Arbitr . cap. 7. 
A57141	----	The humble proposals of sundry learned and pious divines within this kingdome concerning the engagement intended to be imposed on them for their subscriptions. Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A57141 of text R11585 in the English Short Title Catalog (Wing R1254). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 9 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57141 Wing R1254 ESTC R11585 13572981 ocm 13572981 100396 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57141) Transcribed from: (Early English Books Online ; image set 100396) Images scanned from microfilm: (Early English books, 1641-1700 ; 799:12) The humble proposals of sundry learned and pious divines within this kingdome concerning the engagement intended to be imposed on them for their subscriptions. Reynolds, Edward, 1599-1676. [2], 6 p. [s.n.], London : 1650. Written by Edward Reynolds. Cf. NUC pre-1956. Reproduction of original in Huntington Library. eng Westminster Assembly (1643-1652) Great Britain -- Church history -- 17th century. Great Britain -- Politics and government -- 1649-1660. A57141 R11585 (Wing R1254). civilwar no The humble proposals of sundry learned and pious divines within this kingdome. Concerning the engagement, intended to be imposed on them for Reynolds, Edward 1650 1932 5 0 0 0 0 0 26 C The rate of 26 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2004-02 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Jonathan Blaney Sampled and proofread 2004-07 Jonathan Blaney Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion The humble PROPOSALS OF Sundry Learned and Pious DIVINES Within this Kingdome . Concerning the ENGAGEMENT , Intended to be imposed on them for their Subscriptions . PSAL. 64. 5. They commune of laying snares privily . EXOD. 23. 2. Thou shalt not follow a multitude to do evil . PET. 3. 17. For it is better if the will of God be so , that ye suffer for well doing then for evill doing . LONDON , Printed in the Year , 1650. The humble Proposals of sundry Divines within the Kingdom , Concerning the Engagement intended to be imposed on them for their Subscriptions . WE Ministers of the Gospell of Jesus Christ , who have all of us from the beginning faithfully served the Parliament , and have in pursuance of those great and honourable ends of just Liberty and Reformation , suffered many and grievous things in our Names and Estates from the common Enemy : and to this day have adhered to our first Principles , and do still promise in our Places and Stations to maintain the Peace of this Nation , and to pay obedience to the Lawes thereof ; conceiving it our duty in such a time as this , in all wayes of meekness and humility to endeavour the Preservation of our inward Peace and outward Safety , being streightned in Conscience upon the case of the present Engagement , do humbly offer these ensuing particulars . 1. That although we hold our selves bound by our former Solemn Covenants and Engagements , in that sense of them wherein they were by publick Authority imposed on us , yet being convinced of the necessity of civill Government in a Land , for the preservation of Humane Society , and prevention of all those Evills which the outrages of wicked men unrestrained would produce , and upon mature deliberation considering , That when the wise and holy Providence of God ( whose judgements are unsearchable , and wayes past finding out ) shall at any time so shake the foundations of States and Kingdoms , as to disable one Government from affording protection and preservation , and to admit any other to obtain it ; it is not then strange to the will of God , light of Nature , judgement of the learned , and practice of Christians in former ages , nor to our own principles or former Engagements , to live quietly and peaceably in our places and callings , and to submit to such things as are imposed upon , or required of us , by the powers which are in actual possession , being things in themselves lawfull and necessarie to the preservation of our selves and others , ( for this we conceive may be done without disputing the right or title of those that are in place of Magistracy ) we do upon these premises declare that we wil accordingly behave our selves . 2. That we do humbly conceive that there is a great difference between these things and a Subscription to this Engagement , in the words wherein it is required , and that in divers respects . First , This Subscription ( as to our Consciences ) doth imply an approbation of the present establishment , as effected by a full and a free Authority . Secondly , An active concurrence , and as it were a ratifying consent of the people thereunto , it having been declared , that the originall of all just power is in the People . Thirdly , An obligation , to act an all times , in all places and capacities ; to the promoting and strengthening of it , & not only of it ( but by a parity of Reason ) of any other , which by the possible advantage of power , may at any time hereafter , even to the prejudice and ruine of this , set up it selfe , and then require of us the like subscription . 3. Being by this Engagement bound up to these particulars , as the words seem to import , we further conceive , That we shall by this subscription , violate those former Engagements , in Oathes , Protestations , and in the Solemn League and Covenant , wherein we were by the former Commands of Parl. obliged , in which last particular , if the time we entred into it be considered , viz. In the day of our extremity , or the Religious solemnity , with hands lifted up to the most high God ; or the matter of it , which is comprehensive of things Sacred and Civill , and particularly of the Rights and Priviledges of Parliament , and the Liberties of the Kingdome : or the sense wherein we then took it ; or the asseveration , that we would never be drawn from it , by any Terrour or Combination whatsoever ; or the durable obligation which we brought upon our selves by it , even all the dayes of our lives ; or the Considerations which we had before our eyes in the taking of it , namely the Glory of God , the advancement of the Kingdome of our Lord Iesus Christ , and the Happinesse of the King and his Posterity . These things being duly considered , do leave such an awfull impression on our Consciences , that anlesse the consistency thereof with this Engagement be made unquestionably clear unto us , it cannot but render our Consciences trembling & doubtfull , & so the act of Engaging , by the Apostles rule , to us unlawfull , as by a parity of Reason it would have been undoubtedly inconsistent with our Covenant , to have subscribed an Engagement to the King and Lords , without the Commons of England , if it should by their Agreement and Authority , have been required of us . 4. These things being considered in the nature of the Engagement , and in the full relation to which it stands to former Engagements , cannot in our judgements but minister matter of generall scandall and offence to multitudes of men , both good and bad , many of whom being not able to make , or happily so much as understand subtile distinctions , whereby guilt may either be evaded or palliated , will look upon us as breakers of our Oaths and Covenants , as prevaricators of the most sacred and solemn things , as men of ductile spirits , and prostituted Consciences , led by principles of fear or interest : which prejudice ( though we would grant , were more founded in the ignorance and mistakes of these men , then many solid and just reasons ) would yet grosly wound the Gospel , expose our Ministry to scorn ( the honour whereof ought to be dearer to us then our lives ) endanger the reputation , and so weaken the power of it in the Consciences of our hearers ( who though through fear or other private ends may themselves have subscribed , yet retain low thoughts of us , as if we acted on the like principles ) as that we cannot but believe , but Christ would be a greater looser by our subscription , then the state can any way be a gainer by it ; we desire alwayes to keep in mind the noble resolution of the Apostle , who would not in case of scandall use his own just power , but chose rather to suffer all things , lest he should binder the Gospel of Christ and concluded , it was better for him to die , then that any in that behalf should make his glorying void . Upon these and such like grounds , purely consciencious , and not out of any private interest or design , contrary to the peace of this Common-wealth , we are 〈◊〉 to forbear Subscription , untill either by solemn debate of the Engagement ( as of the Covenant ) or otherwise , our Consciences shall be cleared of important scruples . So we humbly crave leave further to represent ▪ that our former Governours ( not duly considering that men even in highest authority as well as others , are by the doctrine of the Scriptures concerning scandall , bound to avoid the laying of shares and stumbling-blocks in the way of their Brethren ) 〈◊〉 not onely attempted ( as in their late Canon● to impose an 〈◊〉 Oath , but also enforced Subscriptions on many godly and learned Ministers , to the utter undoing of themselves and Families , and that with such vigour ▪ that the beginning of K. James his Government , was with the deprivation of 3. or 〈◊〉 of them : and though we shall not take upon us to charge upon that severity of theirs the consequences which have followed , yet we may offer this observation ; that sundry examples may be given of Gover●●●●s , who have laid the unhappy foundation of ensuing evills to themselves and their people , in the beginning of their Government . And therefore we do presume that those in present power ( according to their professed Principles and Resolutions , to have respect to tender Consciences ) wil not 〈◊〉 us to the sad Dilemma of chusing either sinne or affliction , and hope that the many years experience of our quiet behaviour and faithfull service , may give them a better assurance and security for our peaceable conversation , then the fained Subscriptions of very many ; who professe themselves not engaged by this Engagement ; but use ●●s a protection of their Estates , and a cover under which they hide and keep warm their former malignity , and who certainly would rejoyce at , and take the advantage of that sad division which is likely to ensue amongst those who have co-operated in the common cause of Reformation and just Liberty . We being at present shut up under such considerations as these , do humbly beseech those in present power , not to compell us ( whose reputation is as necessary for others , as a good conscience for ourselves ) to draw reproach upon Religion , and vilifie the reputation of the Ministry , by which the service of Jesus Christ is advanced , and cause others to think we esteem Oaths as changeable as opinions ; and so brand us with the odious mark of 〈◊〉 and prevarication , subject us to the contempt 〈◊〉 〈◊〉 of all , as men of loose and uncertain principles , lay foundations to our selves of subscribing any thing hereafter upon the same grounds , and that unto these things we may not be enforced by so high and heavy a penalty 〈◊〉 to be outlawed of our Birth-right , which is a punishment too heavy to be inflicted for no crime , and as we conceive , can hardly be exampled to have been inflicted on any but persons of infamous note , with whom ( we may speak without vanity ) we have not deserved to be numbred , untill by wilfull violation of the Lawes , we deprive our selves of their protection , forfeit the benefit of them . FINIS . Notes, typically marginal, from the original text Notes for div A57141e-210 Sect. 1. Sect. 2. Sect. 5. Sect. 6. Sect. 7. 
A37074	----	Just re-proposals to humble proposals. Or An impartiall consideration of, and answer unto, the humble proposals, which are printed in the name of sundry learned and pious divines, concerning the Engagement which the Parliament hath ordered to be taken Shewing, how farre those proposals are agreeable to reason, to Christianity and to policie. How the proposers thereof may receive satisfaction therein, in all these respects. Hereunto are added, The humble proposals themselves; because they are not currantly to be found. Written by John Dury. January 7. 1650. Imprimatur, Joseph Caryl. Dury, John, 1596-1680. This text is an enriched version of the TCP digital transcription A37074 of text R205390 in the English Short Title Catalog (Wing D2868A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 73 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A37074 Wing D2868A ESTC R205390 99834958 99834958 39609 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A37074) Transcribed from: (Early English Books Online ; image set 39609) Images scanned from microfilm: (Early English books, 1641-1700 ; 1792:17) Just re-proposals to humble proposals. Or An impartiall consideration of, and answer unto, the humble proposals, which are printed in the name of sundry learned and pious divines, concerning the Engagement which the Parliament hath ordered to be taken Shewing, how farre those proposals are agreeable to reason, to Christianity and to policie. How the proposers thereof may receive satisfaction therein, in all these respects. Hereunto are added, The humble proposals themselves; because they are not currantly to be found. Written by John Dury. January 7. 1650. Imprimatur, Joseph Caryl. Dury, John, 1596-1680. Reynolds, Edward, 1599-1676. [2], 30 p. printed by J.C. for Richard Wodenothe, at the Starre under St. Peters Church in Cornhill, London : 1650. A paraphrasing of and reply to: Reynolds, Edward. The humble proposals of sundry learned and pious divines within this kingdome. The words "how farre .. respects." are bracketed together on title page. Annotations on Thomason copy: "Jan: 15 1649."; the 50 in the imprint date has been crossed out. Reproductions of the originals in the British Library (reel 589) and in the Harvard University Library (reel 1792). eng Reynolds, Edward, 1599-1676. -- Humble proposals of sundry learned and pious divines within this kingdome. -- Early works to 1800. Engagement (1650) -- Early works to 1800. Great Britain -- Politics and government -- 1649-1660 -- Early works to 1800. Great Britain -- History -- Commonwealth and Protectorate, 1649-1660 -- Early works to 1800. Great Britain -- Church history -- 17th century -- Early works to 1800. A37074 R205390 (Wing D2868A). civilwar no Just re-proposals to humble proposals. Or An impartiall consideration of, and answer unto, the humble proposals, which are printed in the na Dury, John 1650 13533 22 0 0 0 0 0 16 C The rate of 16 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2003-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 John Latta Sampled and proofread 2005-01 John Latta Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion JUST RE-PROPOSALS TO Humble Proposals . OR An impartiall Consideration of , and Answer unto , the humble Proposals , which are printed in the name of sundry Learned and Pious Divines , concerning the Engagement which the Parliament hath ordered to be taken . Shewing , How farre those Proposals are agreeable to Reason , to Christianity and to Policie . How the Proposers thereof may receive satisfaction therein , in all these respects . Hereunto are added , The humble Proposals themselves ; because they are not currantly to be found . Written by JOHN DURY . 1 COR. 10. 18. Not he that commendeth himself , is approved ; but whom the Lord commendeth . January 7. 1650. Imprimatur , JOSEPH CARYL . LONDON , Printed by J. C. for Richard wodenothe , at the Starre under St. Peters Church in Cornhill , 1650. JUST RE-PROPOSALS To humble PROPOSALS . SECT. I. Concerning the Scope of this Treatise . IT is conceived , that these Proposalls containe the strength of all those Scruples ; which the consciencious , and hitherto otherwise wel-affected party towards the Cause of liberty and Reformation , hath taken up against the Engagement : and because it is neither just nor conscionable , that any matter should be pressed upon the Conscience of any as a Duty , otherwise then by a clear demonstration of the righteousnesse thereof , and a conviction of the judgement therein : nor can it with any probability be conceived , that the Parliament which with so much Pious zeale and vigour , hath opposed the incroachments of Tyranny hitherto ; should now intend any pressures upon any , which are not absolutely necessary , or further then they are unavoidably requisite for common safery ; therefore it will be very expedient , to endeavour the removing of these Scruples , as of stumbling-blocks out of the way of conscionable men , whose aime is , to seek Peace and Unity in the Truth ; and to offer by a just Reproposall , and more faithfull Representation of matters , some equitable satisfaction to these humble Proposals . And to this effect two things shall be weighed without prejudice , and taken into serious consideration : First , what strength of Reason , and strain of Christianity is in these Proposals . Secondly , what way may be followed , to bring the mindes of these Proposers into a quiet frame , by the performance of these Duties which they themselves acknowledge to be just , and which to the State will undoubtedly give satisfaction . SECT. II. The Summe and Substance of the Proposals briefly , and in order . THe Ministers who have made these Proposals , represent first themselves unto us ; and then their scruples concerning the Engagement , for which they desire to be excused from the Subscription thereof . They represent themselves in reference to that which is past , to that which is present , and to that which is their future resolution . In reference to things past , they have faithfully served the Parliament ; they have suffered for the cause thereof in the pursuance of just liberty and reformation ; and they have adhered to their first Principles unto this day . In reference to things present , they are peaceable and obedient to the Lawes of the Nation ; they endeavour with meeknesse and humility to preserve their inward peace , and outward safety ; and they finde themselves straightned in conscience upon the case of the present Engagement . In reference to future Resolutions , they declare that they will behave themselves according to these following Positions . 1. That although they hold themselves still bound by their former solemne Covenant and Engagements ; yet that they are also convinced , that it is necessary some Civill Government should be maintained in the Land . 2. That they count it agreeable to the will of God , to the light of nature , to the practise of all Christians , to their own principles , and to their former Engagements ; to own the changes of Government , which Gods providence brings upon a Nation ; when he disables one , and inables another , Government to afford protection to the people thereof . 3. That their owning of the Government will be by living quietly and peaceably in their places and callings under it ; and by submitting to such things as are imposed upon , or required of them by the Powers which are in actuall possession ; being things in themselves lawfull , & necessary for the preservation of themselves and others . 4. That all this may be done without disputing the right and title of those who are in place of Magistracy over them . In these things they propose themselves unto us ; that we may know what they are , and what their sense is of the present Government , and the subjection due thereunto . Then in the second place , they propose also what their scruples are , concerning a subscriptiō to the Engagement , which are of four sorts . viz. 1. Of that which the words in themselves seem to imply & import . 2. Of that where they relate to the violating of former Engagements 3. Of that which is a matter of generall scandall and offence . 4. Of that which may become a snare unto the Subjects , and a prejudice unto the Rulers themselves . Concerning the sense of the words , they scruple at them because they seem to import ( say they ) things not to be assented unto . As 1. An Approbation of the present establishment as effected by a full and free Authority . 2. A Ratification and consent of the people unto the Authority . 3. An Obligation to act , at all times , in all places and capacities to the promoting and strengthening of the Authority . Concerning the violation of their former Oathes and Engagements ; they declare from the words thereof , and the manner of taking the same ; that such an awfull impression remaines upon their conscience thereby , that except the consistency of the Engagement be made unquestionably clear , with the solemne League and Covenant ; that to enter into it will be utterly unlawfull unto them . Concerning the matter of Scandall ; they say that the taking of the Engagement being lookt upon , as an infringement of former Oaths , will blast the whole reputation of their persons , and of their Ministery , and reflect with more dis-advantage upon the Gospel , then bring advantage to the State : for which cause , they cannot yield to a Subscription thereof : till either by a solemne Debate about it ( as of the Covenant ) or otherwise ; the Scruples of their Conscience be taken away . Concerning the snare laid by Superiours before their Subjects ; and the prejudice redounding from thence upon the Government it self ; it is not offered as a Scruple , but rather as a warning to those that are in Power ; that they should not imitate the Episcopall severity and persecution in King James his dayes , and in later times , whereby they laid the foundations of ensuing evils to themselves and their people : and that they should not act against their professed Principles in having no respect unto tender Consciences . From all which premisses , they inferre a conclusion by way of supplication , put up to those that are in present Power , that they may not be compelled , either to draw reproach upon Religion , and vilifie the Reputation of their Ministery , or to suffer so high a penalty , as to be out-lawed of their Birth-right for not subscribing the Engagement . SECT. III. What strength of Reason is to be found in the matter of these Proposals , to draw on their conclusion . THe conclusion , which the Proposers inferre upon these Proposals , is this ; We beseech you constraine us not to take the Engagement by any punishment ; but suffer us to be in safety under your protection ; although we subscribe not the Engagement , as you require us to do . If the rationall ground of this demand be inquired into , it will be found to stand in the arguments , which make good these three assertions . 1. That we ought not to subscribe the Engagement . 2. That you ought not to punish us for non-subscription . 3. That we ought to have our birth right , which is the benefit of the Laws of the Nation , and your protection to that effect , though we subscribe not . If the Reason of the first assertion be asked , viz. Why ought you to subscribe the Engagement ? The Answer will be this ; because we are streigthned in Conscience , upon the Cases incident to the Engagement , and cannot subscribe it without doubting ; which to do , in us would be sin by the Apostles Rule , Rom. 14. What is the cause of your doubting ? The cause of our doubting is , 1. The sense of the Engagement importing things greatly different from that , which we conceive to be our duty in respect of the present establishment . 2. The seeming violation of our former Oaths . 3. And the matter of grievous scandall , which will be given to all sorts of people , against the Gospel and our persons and ministery therein , if we be counted perjured in our former Oaths ; which rather then to suffer , and to make the glorying of our Ministery void , we should resolve to dye . For all which reasons ( say they ) we ought not to subscribe this Engagement ; because to our thought , these are the consequences of the sense implyed therein ; nor can these inconveniences as to us be removed , except the consistency of this Engagement with the former Oaths , be made unquestionably evident . If the Reason of the second assertion be asked of them , viz. Why the Rulers of the State ought not to punish them for non-subscription ? The Answer will be this ; because Governours though in highest Authority , are bound to avoid the laying of snares and stumbling-blocks in the way of their brethren : and if these that are over us now , should do as our former Governours did , to impose ensnaring Oaths upon godly people , and enforce their subscriptions thereunto ; they may by that meanes in the beginning of their Government , lay the unhappy foundations of ensuing troubles , to themselves and thir people ; as King James and Charles and the Bishops in former times have done . And then another reason why the Subscription ought not to be enforced with a punishment ; is because the professed Principles and resolutions of these that are in present power are to have respect to tender consciences , which in this case would not be rogarded ; if without considerations of these scruples , a punishment should be inflicted upon the non-subscribers of the Engagement . And if it be objected : but what assurance can the Governours of the State have of the non-subscribers peaceable conversation ? The Answer is . 1. That the many years experience of the good behaviour , and faithfull service of the Non-subscribers ought to be taken as a better security for their peaceable disposition , then a fained subscription which many yield unto . 2. That they plead for a forbearance from Subscription only , till by a solemne debate , or otherwise ; their conscince shall be cleared of their important scruples . If lastly , the reason of the third assertion be asked . viz. Why ought you to have the benefit of the Law , and our protection to that effect , though you subscribe not to be true and faithfull to the Common-wealth ? The Answer will be this . 1. Because we have been faithfull all along to the Parliament , till now of late these stumbling-blocks are come in our way . 2. Because we have been sufferers with you , and as much as any in the cause of liberty and Reformation . 3. Because we adhere still to our first principles upon which you did undertake to give us protection . 4. Because we do promise to maintain the Peace of the Nation , and to pay obedience to the Lawes thereof , whereof we crave the benefit . 5. And because notwithstanding all our former Oaths and Engagements ; yet we acknowledge not onely the necessity of a civill Government in generall , for the preservation of humane society , and the prevention of out-rages which wicked men unrestrained would do to those that are peaceable ; but we consider also in particular , this Government which Gods providence hath set up over us , to be that under which we ought to live quietly and peaceably in our Callings ; and to which we will submit in all things law full and necessary for common safety , without disputing the Right and Title , by which it standeth ; and seeing this is the duty , which we are willing to performe , we crave the protection due to such as behave themselves after this manner , although we subscribe not that Engagement , which we conceive is greatly different from the tenor of these duties . This may be conceived to be the full strength and Rationality of their Plea : whereunto what by way of answer may be said ; shall afterwards distinctly appear in the Re-proposals , and in the discovery of the way of satisfaction , to be given hereunto . SECT. IV. What the straine of Christianity is , which in the manner of the Proposall is followed . THe manner and way of proposing these matters , as to Christianity seemes without offence ; the expressions being humble , modest , proper and grave ; the point of scruple solicitous , open and plain : and the matter of their professed Resolution , without vanity or presumption , sad and serious , and although the Title Page , ( if it be supposed that the Proposers of these doubts were also the Publishers thereof ; and that the Title Page was appointed by them to be made as it is ) may seeme to contain something contradictory to the Proposals themselves ; something unconformable to Christianity , and something offensive to the superiour Powers , which governe us at present ; yet it is more sutable to charity , to think that some inconsiderate Zelot ; rather then any considerable company of learned and pious Ministers of the Gospel , was the Publisher thereof , and the Authour of the Title Page ; for it is not likely , that any true Ministers of Christ in a matter of such concernment , whiles they pretend to humility in their Proposals ; would at the publishing thereof , claime to themselves the high Titles , of Learned and of Divines : then which nothing almost could be counted more presumptuous in them , nor could any sting be found more injurious to wound the Authority of their Rulers with all ; then to brand their publick Consultations , and the designes which they have for common safety ; with the-Character which is given in Psal 64. 5. to persecuting wicked Atheists , viz. That they commune of laying of Snares privily . But if any of themselves should have put forth these their own Proposals ; with these high commendations of themselves ; and with so much despite against their Superiours , to whom they seeme willing to be humble sutors for a favour ; then it may be judged not onely indiscretion and vanity ; but malicious Hypocrisie ( even against the very matter and scope of their own Proposals ) in him ( whosoever he is ) that hath thus done it . For if this stinging expression ( that they commune of laying of Snares privily ) be the true meaning of the Proposers of these matters ; and their positive judgement of the way of those to whom they offer their Proposals ; it is apparent , that by the publishing thereof , they have none other aime , but under a faire pretence of Reason and Humility ; to commend themselves unto the discontented multitude , as learned and pious Divines ; and under that notion , to foment in the popular weak apprehensions , the plausible prejudices , which the change of publick affaires hath begotten against the persons and the proceedings of their Governours : which to cover , strengthen , and insinuate under a Cloak of Religiousness , and a colour of straitness of Conscience , is as far from the truth of Christianity , as that which to God and Men is most abominable and hatefull . It ought therefore to be far from our thoughts , to suspect that any pious Ministers of Jesus Christ ( who will one day reveale the secrets of all hearts ) should be accessary to any such contrivance ; but how far the Publisher may be guilty thereof , and what a prejudice he hath cast thereby upon the Proposals themselves , and what a jealonsie he hath raised against the single aime and Christian intent thereof , is to be left unto his own Conscience to be weighed in the presence of God . It shall no way in the least degree forestall my judgment in the consideration of the matters themselves by way of Re-proposals ; nor my affection in the manner of representing the same to find a way of satisfaction thereunto . SECT. V. What those who have subscribed the Engagement , may justly Re-propose unto these Proposals . THe Ministers throughout this Nation , who have judiciously and conscionably , as a matter of duty taken the Engagement , may justly represent and Re-propose to those , who seeme offended at them for so doing , this which followeth ; somewhat in imitation of their own stile , and in Answer to these Proposals . We Ministers of the Gospel of Jesus Christ , who have all of us from the beginning , sought faithfully the Common good of the Nation , and served therein the Parliament , for the pursuance of the necessary ends of just Liberty and Réformation ; and have suffered heretofore many grievous things , in our Names and Estates from the common enemy ; and are now ( especially such of us as are posted up ) like to become sufferers of the like or worse things from our Brethren , and friends hereafter . Yet to this day we do constantly adhere to our first Principles ; and are not staggered , either in resolutions or endeavours , to maintaine in our places and stations the Peace of this Nation , and to pay obedience to the Laws thereof . We conceive it our Duty in such a time as this , by all wayes of justice , of dutifullnesse , and of Christian freedom with humility ; to preserve our inward Peace and outward safety , by keeping a good Conscience , in the case of the present Engagement ; which we being required to take , and to subscribe could not refuse to do , as finding our selves obliged therunto , as to a Duty whereof we can give this rationall account to all that shall desire to know , what our grounds are for doing the same . First , We have taken and subscribed this Engagement ; because we hold our selves still bound , by our former solemn Covenants and Engagements , ( as taken by us in that sense , which their expresse words do undoubtedly declare ; which is most clearly sutable to their main ends of publick Peace and Safety ; and wherein it is at this time possible and lawfull for us to observe them ) to uphold the grounds of Civill Government in this Land ; for the preservation of humane society , and prevention of all those evills , which the outrages of wicked men un-restrained would produce therein ; which is the whole effect of this Engagement . Secondly , Upon mature deliberation we did perceive ; that the wise and holy Providence of God , ( whose judgements are unsearchable , and wayes past finding out ) hath at this time against and beyond all mens former thoughts and expectations , shaken the foundations of this State , as it was a Kingdom , and disabled that way of Government and all that depends thereon , from affording any protection and preservation to any of the Inhabitants of this Land ; and hath inabled another forme of Government to afford it ; Wherefore we did conclude from the light of nature ; from the judgement of the Learned ; from the practise of Christians in former ages ; from our own Principles ; and from our former Engagements ; that it was the will of God , we should quietly and peaceably set our selves in our places and callings , to live under this Government ; and to submit to it , in such things as are imposed upon , or required of us , by the Powers which are in actuall possession ; being things in themselves lawfull and necessary , or expedient to the preservation of our selves and others . Thirdly , because although we found others making a question of the way , how those who governe at present are come to the helme ; yet we conceived that in this case of the Engagement , we were bound without disputing the right or title of those that are in place of Magistracy ; to declare our willingnesse to be true and faithfull to the Common-wealth of this Nation , which now doth stand without a King , and House of Lords : because we found this clear duty included in the obvious sense thereof . Fourthly , because we clearly conceive , that there is no difference at all between the submission which the Authours of the Proposals themselves rightly acknowledge to be due to the Powers , which are in actuall possession , and that which is required by the subscription to this Engagement : for seeing the expresse words of the Engagement give no ground , to interpret the Act of subscription , beyond that which is a clear and known duty : therefore we think it not ( as to our Consciences ) warrantable to interpret it otherwise ; but we rather think it contrary to a known duty , to make of a thing in it self lawful and necessary at this time , any scrupulous interpretation beyond what the words import ; or to suspend obedience from a duty , upon the conjecture of something which may be thought undutifull , when that which is to our Conscience a known duty is apparent : Upon which ground we declare , that we trouble not our selves , nor do we think it lawfull to stagger others in their thoughts ; with the inferences which the Proposers make upon the Subscription of the Engagement , with Reference to these Queries . As how far it doth imply an approbation of the manner of the present Establishment ; Whether as effected by a full and free Authority yea or no ? whether yea or no , it doth imply an active Concurrence , and a ratifying consent of the People thereunto , further then what hath been already acknowledged to be due to the Powers in actual possession ; by all that are in subjection under them , and depend upon their protection ? and whether yea or no , and how far it fastens an obligation to act to the strengthening and promoting of the Government , which is at present , or may be hereafter established by the advantage of possible power ? we say , that to trouble our own , or other mens weaker Consciences , with these or such like doubtfull Conjectures to colour the suspension of our own , or occasion the aversion of other mens affections from yielding obedience to a clear and confessed duty , is not onely preposterous and contrary to the aime of healing breaches , and of advancing a publick good in this time of distraction ; but inconsistent ( as to our reason ) with the obvious meaning of the words , which are to be subscribed , and disagreeing ( as to our affections ) with the Charity due , no lesse to superiours , then to other men , which is not to think evill when good may be thought of them . And lastly , it is opposite ( as to our spirits ) unto that wisdom which is from above ( the Rule of our walking ) teaching us , to have pure and peaceable thoughts in all our actings ; to perform duties in Godly simplicity , and without worldly wisdom ; to be gentle and easily intreated , to do good works without partial scrupulosity , and without hypocrisie . And upon these principles of true wisdom ( which we humbly conceive are not laid to heart , by our Brethren in the third Paragraph of their Proposals ) we professedly wave all those scruples and the stumbling-blocks , which they have laid to themselves , and wherewith they have puzled others , upon this clear Account ; that whenever the consideration of these things , which are said to be implyed in the Subscription ( which we see not ) shall come before us , to be circumstantially considered for the edification of others , or the clearing of our own way ; we then shall be most ready to declare our sence therein , according to known principles and the circumstances , which God shall offer ; but in the mean time we think it answerable to the Duty of Christianity , that we should acquiesce in this plain and generall Resolution ; that whatsoever hereafter shall appear to us in any of these doubtfull Cases to be a truth , or a duty ; to be asserted or performed , for the good of the Common-wealth ( under what forme , or without what forme soever we find it established ) we shall hold forth the same freely in word and deed towards all , behaving our selves therein accordingly in a peaceable manner . Because to do otherwise , we think it so far from following a known Rule of Christianity in uprightness and simplicity , that it tends to nothing else but a prejudicate forestallment of our own and other mens thoughts , by the laying of snares and stumbling-blocks before them . The thing then which we re-propose to our brethren is this . That as we ingenuously conceive , there is no difference at all between the things which they themselves have mentioned to be duties of Subjects to Superiours , and the Subscription required by the present Authority to the obvious sence of the Engagement : So we say to that which they call a difference , that notwithstanding this Subscription , it is free for us in Conscience to think differently of the manner of the Establishment , according to that which our judgement and light doth or shall dictate unto us in reference to changeable circumstances , if onely at all times , and in all circumstances however changeable ; we engage our truth and faithfulness towards the publick good of the Common-wealth under the same : whence we do acknowledge , that upon this Engagement these consequences will follow , as to our Consciences . First , That we are bound to approve of the present establishment , so far as the manifestation of our truth and faithfulness to the Common-wealth , doth oblige us in our places to follow quietly our own Callings , whether the Authority over us be full and free or no . Secondly . That we ought not to suspend and denie our active concurrence and ratifying consent to any thing which in the present establishment shall be offered and found lawfull and necessary for common safety ; being offered to us by the Authority which is , especially because it is declared , that the Originall of all just power is in the People : therefore conceiving that our consent is required hereunto , ( as being some of the People ) we judge it our duty in this sense to give it ; least we become accessary to the causes of disturbing our present peace or future settlement . Thirdly , That we ought to be obliged in things lawfull , necessary and expedient for common safety to act at all times , in all places and capacities , to the promoting and strengthening of the Establishment which Gods providence hath set over us , and he hath inabled to afford us just protection . And seeing by this Engagement , we think not our selves bound up by any words expressed therein ; to the particulars : ( Of a full and free Authority ; of the consent of the people ; and of the strengthening of another establishment , which may set it self up , &c. ) implyed and mentioned in the Proposals : but meane to declare by our subscription , thus farre only as we have said , our approbation of , our ratefying consent unto , and our obligation towards the present establishment : therefore we conceive not that we do violate any of our former Oaths , Protestations or solemne League and Covenant , whereunto by the former Commands of Parliament we actually were , or implicitely could be obliged , but we remember very well , and consider concerning the Covenant ; both the time when , and the manner how , and the matter whereunto we were engaged by it ; and the sense wherein we then took it , and the asseverations that we should never be drawn from it by any terrour or combination whatsoever ; and the durable obligation brought upon our selves by it , even all the dayes of our life ; and the consideration which we had before our eyes in the taking of it ; namely , the Glory of God in the first place ; the advancement of the Kingdome of our Lord Jesus Christ , in the second place ; & the happinesse of the King , and his Posterity , as subordinate , and in order thereunto ( by the liberties of the Nation preserved ) in the third place ; all which things , as we did formerly , so we do still duely consider : and find by the changeablenesse of publick affaires upon circumstances , which Gods providence hath ordered for judgement over some , and for mercy towards others ; and by the unsut●blenesse of the late Kings wayes with the Kingdom of Jesus Christ , and the inconsistency of his course with the publick welfare of this Nation : that the present frame of the State which now is , though different from what then was , hath not been set up by any breach of Covenant : and that the Engagement whereinto we are entered , to be true and faithfull to this Common-Wealth , as it now is ( viz. ) established without a King , and House of Lords , hath nothing at all inconsistent with the former Engagements ; or doth give us the least cause to carry about with us a conscience ( as to these things ) trembling and doubtfull , because we finde our selves free from all guilt of the least intention of violating any former promises , in things which are possible and lawfull to be done by us in our places ; which were unalterable conditions of all humane promises , at all times presupposed and implyed therein . Nor is there now ( to our understanding ) any parity of reason ; in that which we at this time do , to that which would have been if we had done the like in time past : for although it would have been undoubtedly inconsistent with our Covenant at that time ; when King , Lords and Commons made up a Parliament , to have subscribed any Engagement to the King & Lords ( if it should by their Agreement & Authority have been required of us ) without the Commons of England , because the Covenant did expresly subordinate the relation which we had to the King and Lords , unto the relation which we had to the Common-wealth , yet now it cannot be understood to be inconsistent with the tenor there of ( when there is no King nor House of Lords in being ) to be without them engaged to the Common-wealth : because we never understood our selves otherwise engaged , nor could we justly by any Covenant or Oath whatsoever be otherwise engaged to them ; but in order to the Common-wealth , and as they were true and faithfull to the same . Therefore there is no parity of reason in that , which then would have been to that which now is ; neither in respect of the fundamentall relation of being eq●ally engaged to them , and to the Common-wealth : nor in respect of the comparative relation , in cases of division and opposition , which was our condition a while ago : nor in respect of the present circumstances of our establishment , wherein there is none other Power and Authority visible , but that of the Commons in Parliament , as Representatives to that Common-wealth ; to which at all times , in all cases and capacities , we finde our selves undoubtedly obliged to be true and faithfull ; that is to say , willing and active to procure the Peace , the Safety , the Plenty , and the Welfare of this Nationall Society , in a Parliamentary way , whether it be with , or without a King and House of Lords : nor can any just desire of the personall prosperity of a man capable of being on a Throne , or of men called Lords , ( which yet we do not wish any should be deprived of in what is their just due ) be justly laid in the ballance by us , with that faithfulnesse which we owe to the whole Common-wealth : nor can the present want of them , or any thing which they can claim justly , prejudice the truth of our affection , towards the publick weale of the Nation in a way without them , no more then their presenct heretofore did take us off from aiming at the same publick weale of the Nation , by the way wherein they formerly stood . There can bethere fore no parity of reason found , why the Engagement to the one should sway with us as much as to the other , although the King , and Lords-House were in being , which the former Engagements did presuppose : but now this presupposall failing without our guilt , and by their own miscarriages against the Common-wealth , all the Engagements by which we were bound unto them , are ipsofacto , made void ; and our present Engagement to the Common-wealth , and Parl , therein , is still the same which it was ; nor could any Covenant or Oath ever alter it , nor did any of us ever intend to infringe it . Therefore we shall further re-propose unto these Proposers almost in their own-words , that these things being thus considered ( as we conceive them to be truthes clear and unquestionable to all rationall mens capacities ) in the nature of this Engagement ; and in the full relation wherein it stands to former Engagements , cannot in our judgements minister the least matter of scandall or offence to any man whatsoever , either good or bad : who although they are not able to make , or happily so much as to understand subtile distinctions , ( for we make none , nor need we to seek for any ) whereby guilt may either be evaded or palliated ; yet we hardly can imagine , that any will be so irrationally and unconscionably injurious to us , as to look upon us , as breakers of our oaths and covenants in this case ; or as prevaricators of the most sacred and solemne things ; or as men of ductile spirits unto evill ; ( for to be ductile to our duty is our glory ) or of prostituted consciences , or led by Principles of fear or interest ; which prejudices ( seeing it cannot be denied , that they are only founded upon the ignorance and mistakes of some men ; and upon the malicious informations and wrongfull suggestions of others , and not upon any solid or just reasons : therefore they ) do grosly wound the Gospell ; and such as raile at us , or post us up to be persecuted ; and proclaime us to be perjured ; wrong us their innocent brethren , and expose our Ministry to scorn , ( the honour whereof ought to be dearer to us then our lives ) endanger the reputation , and so weaken the power of it in the conscience of our hearers ( who in these times of distraction are soon perswaded to have low thoughts of their Ministers ; chiefly when Ministers themselves study to make one another contemptible ) as that it needs must be believed , that both Christ , and the State also , will be greater loosers by their disorderly carriage against the subscribers of the Engagement then either they , or any body else ; can be gainers by their nonscribing of it . We shall desire alwayes with our Brethren , and we hope no lesse then they , to keep in mind the noble resolution of the Apostle ; who would not in case of scandall use his own just power , but chose freely to suffer all outward inconveniences to himselfe , rather then to hinder the Gospell of Christ ; concluding that it was better for him to die , then that any in that behalf should make his glorying void : but he never chose to neglect any part of a necessary Duty , for fear of any Kings or Lords displeasure ; or for the apprehension of any unjust reproaches , to be cast upon himself by other men although perhapsBrethren , he was resolved , and did conclude in this case , to go through evill and good report ●nd rather to suffer bonds & death , then not to procced in the work of his calling according to his Conscience : nor could any combination offew or of many brethren together , take him off from such a resolution ; although otherwise in matters free to be done , or to be left undone as might tend to edification , he was of a most ductile spirit , and of a most facile and yielding disposition . 1 Cor. 9. 19 , 20. 21. 22. We shall therefore again say with the Proposers in our Case ; that upon these and such like grounds purely consciencious , and not out of any private interest or design ; but for the manifestation of our affection towards the peace of this Common-wealth we were not necessitated to forbear ; but were free to yield obedience to the Subscription , which was required of us . And although how we need not for our ownsatisfaction , to desire any debate about the Engagement ; yet if any shall desire a friendly conference with us about the same , we shall no manner of way decline it ; but rather further it on our parts , that it may be rightly ordered unto edification . As concerning the ensnaring Oaths , and Subscriptions offered by former Governours ; we truly desire they may be duly considered , and that the just judgement of God brought upon those , who without respect to tender Consciences did presse them , and lay them as stumbling blocks before their Brethren , may be apprehended and seared ; but we conceive , that the requiring of a generall promise from Subjects , to performe an undeniable and unquestionable Duty to the Communalty wherein they live by these that have the power of affording , or refusing Civill protection to them , is not of the same nature with those former Oaths and Subscriptions , which former Governours did require ; for the former did relate unto matters of Religious concernment ; and not unto matters meerly Civill , as this latter doth ; and then it is one thing , to seek advantages against those whom we would entrap : ( which was the Episcopall designe in their Canons ) and another thing , to lay the foundation of mutuall trust and confidence , between those that are to make up one Body Politick together ; For a● this subscription doth tend to nothing in it self , but this : so we are confident . that it is not proposed to any other end . Therefore we are full of hope , that none will smart for it ; but such as are wilfull disturbers of the publick Peace and Safety : and that none may be found in such a Categorie , our work shall be to gaine all men to their Duties , by a clear conviction of their understanding concerning the Truth , and faithfulnesse which they owe to the Publick : nor shall we delight to make any odious , for not subscribing towards those that are in Authority , as we are made odious rowards the multitude for discharging our conscience in subscribing ; but we shall rather condole with such , as conscionably abstaine from subscribing ; being grieved , that by their own default in Duty , or weaknesse , they should be cast upon the sad Dilemma , either to be lyable to the displeasure and just jealousie of their Superiours ; or to be under the trouble of their own Spirits ; which the fear aswell of sinning , as of chusing affliction doth bring unto men of Conscience and ingenuity : and that these inconveniences may be avoided , we shall on the one hand pray and interceede for them ; that the many yeares exprience of their quiet behaviour and faithfull services , may be accepted towards a just degree of security , and assurance for future peaceablenesse : and on the other hand , we shall also exhort and intreat , that as none should subscribe faignedly to the profession of their duty : so all may do it sincerely ; but especially such , as hitherto have been faithfull to the Cause ; and amongst all these most chiefly , such as stand piously for the Testimony of Jesus , either in the Classicall or Congregationall Ministry : lest through their failing in this kind , some that watch for advantages against the Office of the Ministry it self ; and from their least haltings , make use of opportunities , ●o powre contempt upon the function ; may not see their hearts desire brought to passe against them . Thus then we , who at present , upon these considerations to our Consciences satisfactory ; and before all men justisiable , are free to subscribe the Engagement as our Duty ; do lovingly , as Brethren , beseech those that subscribe it not , not to censure or asperse us ( whose reputation is as necessary for others as a good Conscience for our selves ) to be men that draw reproach upon Religion ; and vilifie the reputation of the Ministry , by which the service of Jesus Christ is advanced ; nor cause others to think of us , that we esteme Oaths as changeable as Opinions , and so brand us with the odious marks of equivocation and prevarication , nor to subject us unto the contempt and hate of all , as men of loose and uncertain principles ; and we shall endeavour ( so far as God shall give us favour with out Superiours ) to procure to them , the grant of their equitable desires ; that none of them may be out-lawed , untill by wilfull violation of the Lawes they deprive themselvs of the protection , and forfeit the benefit thereof ; which we should be exceeding sorry for their and the Gospels . sake , to perceive in any of them . SECT. VI . What course may be taken to give these Scruplers full satisfaction . IN the fore-going Section , the subscribers have apologized for themselves ; and I have said in their Name , that which I am perswaded all may , and most will assent unto ; to wipe off the odium , and foul aspersions which are cast upon them for their forwardnesse to do their duty . Now I shall humbly offer something further , towards the satisfaction of these Scruplers ; that if the Re-proposals of the Subscribers , clear not their doubts sufficiently ; some other Overtures may not be wanting to ease them of the same , and induce them to the performance of their Duty . If then , in Charity to them whom I esteem brethren , and in Prudency to our selves , for the preservation of publick Peace , by some mutuall assurance of fidelity between fellow-Subjects ; it is expedient to think upon some satisfactory course , how to prevent further devisions , and heale ( if it be possible ) our breaches : left the Common enemy both of Religion and Liberty , get his fit opportunity , by co-operating with our failings , to set us aworke to destroy each other , who together have co-operated hitherto in the common cause of Reformation , and just liberty ; If ( I say ) this be expedient to be thought upon , I would humbly suggest , towards the removing of these Scruples ; whether conscientiously by single-hearted Brethren , or politically by some others who have double designes entertained ; these ensuing Motions . 1. Because no man can possibly receive full satisfaction in any thing , except he will uncase himself that all his doubtings may be known to those that sincerely study his content ; therefore our Brethren who make these Proposals are to be intreated to declare ; whether yea or no these be all the scruples , which they have against the Subscription to the Engagement ; So that if these be removed , nothing will further hinder their Subscription ? 2. If these are all their scruples , and that nothing is further desired but the removall thereof , then our Brethren are in the next place to be intreated further to declare ; whether they have in their eye any way of clearing these doubts , by which they conceive ( as knowing themselves best ) their satisfaction if it were followed might arise , and wherein their Conscience would acquiesce ? As for example whether a well-ordered Treaty , to remove mis-understandings , and to determine , by known principles , matters of duty , will do it yea or no ? or whether they conceive that nothing will satisfie their doubtings , and embolden them to subscribe , but either such a Declaration to be made by the supream power , upon the Engagement , as they shall rest contented in ; or else such a liberty to put in their own cautions , their limitations of performance , and their interpretation of the sence wherein they take it ; that in a manner they shall have their own will wholly , without yielding any thing at all to the will of their Superiours , to give them satisfaction ? If they will not answer any of these Queres , but will keep a hidden reserve of doubts ; or if nothing but one of the two last Proposals , will be esteemed satisfactory : then it is evident , that in the Proposers aime there is no sincerity ; for although they seeme by their Proposals , to seeke satisfaction to themselves , and a way of agreement with others ; yet because they manifestly obstruct all the rational meanes of clearing thir own doubts ; and refuse to deale ingenuously towards the obtaining of an equitable satisfaction from others , in that wherein they pretend to be scrupled , it may justly be concluded , that these scruples are onely proposed to colour a wilfull resolution of non-subscribing , and of standing at a distance from under the present power ; and that consequently there is some further designe in hand as to State-affaires , tending to a future breach ; which how beseeming it may be to the humility and piety of such as are called learned and pious Divines , to have a hand in , and what Conscience it will be in them to cover it with the mask of tenderness of Conscience ; I shall leave to the judgement of all single-hearted Christians to determine . It is a sad thing to consider , how far some men , who want not parts ; and who undoubtedly are truly Godly for the main ; are led sometimes ( in the agitation of the affaires , wherein a party which they do affect is in●eressed ) away from the simplicity of the Gospel to play the Politicians , and it is neither well credible to others , nor at all discernable by themselves ; how far when once they begin to warpe from the way of Christian simpicity , and pure love to their duty ; the motions of their own passion ; the plots of other men ; and the designes of opposition against those whom they dis-affect , will insinuate themselves into their very Consciences , under the pretence of piety and zealousness for Religion ; which they falsly first imagine to be the cause they have in hand , and then in favour of this imagination they rashly licenciat themselves unto many things ; whereof in the day of their account they will be troubled to find a justifiable acquittance . But supposing as I ought to do , that in these Proposers there is nothing under the deck ; but that in this modest and dis-creet way , the plaine truth and all the truth of their grievances , at the subscription is represented above board ; I shall now point at the means , which in a faire Treatie , I conceive may produce unto them so much satisfaction , as in equity they can desire ; That they may have cause to deale ingenuously , either by accepting of that which is offered , if it may be procured , or by excepting against it , if it seem not satisfactory ; in which last case , I think it would be fair dealing in them , not only to alleadge their reasons , why they are not satisfied with what shall be offered ; but also to make their own demands , wherein at least they will rest satisfied ; for to lye only at the word of excepting , is an unreasonable posture in treating between two equals , when both are alike concerned in a matter of difference , far more then it is unreasonable when Subjects by a Treaty make their application toward Superiours , and seek to gaine the favour of some equitable satisfaction from them in a matter of such concernment ; which imports no lesse then either the losse or the assurance of all their outward protection and safety . And seeing to stand alwayes on the excepting , and not at all on the offering or accepting hand , is a frame of spirit not onely unfriendly amongst the Members of the same Communalty , but altogether unsutable to the profession of Christianity ; and also most of all unbecoming the worke of the Ministery , and unproportionate to the wayes of peace and mutuall confidence amongst brethren ; therefore , I shall not be so injurious as to suspect any of them of any unwillingnesse to treat in a faire way ; nor shall I imagine , that any sinistrous designe is hatched by the matter , and the proposing of these Proposals in the mind of a discontented party , to strengthen the captions , carping , peevish , and excepting humour of the times . I say , I shall not suspect any such thing , although to a jealous eye ; the matter thereof compared with the aime therein , and the covered close way of dispersing the same amongst the doubtfull multitude ; and at a time whiles petitions to gaine delayes , and respit for further resolutions , are presented to Superiours , may look somewhat suspitiously . Yet ( I say ) for all this I shall not suspect that any designe contrary to peaceablenesse , is fomented thereby in the affections of any : nor shall I wish , that upon the appearance of such a cause of jealousie any strictnesse should be used in the settlement of this businesse ; But I shall rather pray , perswade and exhort , that on both sides , the open carriage of all matters , as in the presence of God , may take away or prevent as well the appearance of subtile contrivances on the one hand , as the surmises thereof on the other : for both these equally blast the hopes of unity , and the grounds of amiable confidence in all men who are at a distance one from another ; for which cause I shall be a most humble sutor towards all sides , that on all hands , not only a friendly Treaty may be set afoot , and chearfully assented unto ; but that whiles matters of just scruple are taken into consideration , therein to be resolved by known and predetermined rules ; the matters of clear duty in the interim may not be suspended or intermitted on eithersides , because all our danger lies in the neglect of common known duties , more then in any thing else : for if we would but do that which we confesse we ought to do , and which we wish others would do to us ; there would be no doubt a speedy healing of our breaches : nor can there any good reason be given why I should suspend to act a known duty in that wherein I am not scrupled , because I ought to be left free to abstain from acting in that wherein I am scrupled : that which in Christianity is clear and positive , is alwayes to be intended before that which is dark and negative : nor may I with a good conscience , refuse to follow the light which I have in the main of a duty , so far as it is practicable ; because I want some light in some circumstantiall cases , which may fall in , as to me , to be unpracticable . If therefore this ground can be laid and assented unto , that whatever we shall agree upon to be a clear and undeniable duty in Christianity or Morality , shall be practised for it selfe , not withstanding all other differences or defects falling in among us , and that in the disquisition of matters we shall proceed alwayes first to determine that wherein we fully agree , before we mention matters of dis-agreement ; I am confident that we shall finde so much cause of satisfaction and assurance in each others resolutions and engagements of that kind , that the different apprehensions of matters which now seem extream ; and through our mutuall mistrustings of each other , are like to be the utter ruine of both , will be found very inconsiderable , and such as will be wholly swallowed up by the grounds of mutuall assurance which naturally results from every faithfull Engagement , to practise things wherein there is a full agreement between parties ; for the not doing ( as I said before ) of that which in our places we should do with singlenesse of heart , without contradicting and contesting one with another , about that wherein we suspect each other ( as aiming at that which we should not do ) is the Originall and great cause of all our distraction and unsettlement ; which if we could intend to redresse and remove ( viz. by overcoming evill with good ; that is , the feares of evill designs and enterprizes , with good motions and engagements unto unquestionable duties ) there is no doubt but we should find a cleare way to Peace and reconcilement : this therefore is the course , which I would suggest to be followed , between those that are scrupled at the Engagement , and those that are not scrupled at it , in their friendly conference and Treatie , viz. First let matters of agreement be proposed , understood and ratified , in things Positive and Negative . Secondly , Let there be a professed Engagement , to practise that which is answerable unto their Agreements , and tending undoubtedly to edification between them . Thirdly , Let matters of disagreement both positive and negative be thought upon with these two cautions premised to prevent a breach . First , That no disagreement in Judgement or practise , shall make void the Dutifull Engagement , to follow joyntly the matters of Agreement . Secondly , That to take away the offences , which may arise upon the differences of opinions and practises , some Rules are to be pre-determined ; whereby contentious debates about the same may be prevented , and whereby the right use of Christian , of Morall and of Rationall freedom therein may be setled . If therefore those Pious and Learned Brethren , whose scruples against the Engagement , being thus proposed , have a great influence upon the minds of others , to make them scrupulous and disaffected at it : if ( I say they would condescend to the Overture of such a Treatie , ( which hither to some have not been willing to do ) I am very confident through the blessing of Christ , that an Expedient would easily be found to settle their doubtfull thoughts ; and so to make all others willing to yield unto their Superiours , that ground of just assurance and acquiescence , for which the Engagement by them proposed , is requisite . And this is the course , by which those that are ingenuous may receive satisfaction , if they seek it as they ought ; but if any doth scruple more through Policie then Pietie , this course will not be liked of , because it will crosse their design ; which is , to keepe the minds of the weaker sort in a staggering condition , that they may not close to any settlement ; but lye open to all manner of changes : I shall not charge any of the Authors of these Proposals with any such designe ; yet I cannot absolve all of them from it ; for I may as lawfully suspect them in this matter as in any other matter I may do mine own heart , whereof although I know none evill ; yet I shall do my self no injury , to say , that yet there may be some mixture of deceitfulnesse in it , when I thinke my meaning is at the best ; For the Apostle himself would not take upon him to justifie himself in all things . I know ( saith he ) nothing by my self , yet I am not thereby justifie ; but he that judgeth me , is the Lord . So I may without offence say , of the Proposers of these scruples , that although I know nothing by them , but judge charitably that their scruples as to them are truely conscientious yet I must also say , that thereby they are not justified from the mixture of collaterall designes ; but that it is the Lord who will judge them . The maine of the businesse may be truly a doubt of Conscience ; and yet the managing of it , in the hands of some may be somewhat else ; nor do I wrong the Christian charity which I owe to all or any of them in this ; because it is lawfull for me to be jealous over them with godly jealousie lest by any meanes , as the Serpent beguiled Eve by his subtilty : so their minds should be corrupted from the simplicity which is in Christ And truly to look but upon the matter it self , by comparing the former and latter parts of the proposals together , a doubt may be made thus ; that seeing the maine scruple where at they stick , is not so much against the Duty expressed in the words of the Engagement ; which is , to be true and faithfull , or against the Object of the Duty considered in it self , which is this Common-Wealth : or against the immediare qualifications of the Object and of the Duty ; which are , as it is now established without a King and House of Lords , which are acknowledged to be the effects of Gods Providence ; but onely against the act of subscribing to the whole , in reference to some State-considerations and consequences following thereupon ; which tend to nothing else , but to suspend the minds of men , and take them off from the regular performance of a present Duty , by the conjectural apprehensions of doubtfull inconveniences which may ensue as to the State . Therefore it is not without a rationall ground of jealousie ; that although the matters proposed , may be reall scruples of Conscience , and rationally reflected upon by some without prejudice ; yet that in this proposing of them , as to the disposition of the matter , to fetch about this form of speech , the hand of Joab may also have been in it , for some selfe-interest of State . And this may be thought the more likely to be true , if we observe two things . First , that the words of this Engagement ( which are scrupled at , and said to be contrary to former Engagements , and the duties mentioned in the second Sect. ) are not at all once alleadged ; to shew distinctly , wherein the mentioned contrariety doth stand ; but the objection is made confusedly against the Act of subscribing to the words , according to that prejudice which the vulgar hath taken up against them in a generall notion . Herein then the subtilty of the Policy doth lye : that the matter should be couched in such a way , as doth most commodiously favour that notion , and strengthen it : which in men of learning , conscience and piety , feeking a clearing of doubts , doth not seem to be faire and plaine dealing , and therefore may be thought to have somewhat of a Collaterall designe . Secondly , we may observe also , that if the thing clearly professed in the second Sect. of the Proposals to be a known duty , had been really intended , and resolved upon to have been practised at this time no lesse then in generall termes acknowledged to be a thing at some time lawfully practicable ; there would not have been any inclination to do two things which here are done ; not without some contrivance . First , the performance of duties confessed to be due to such Superiours , as are in places over us , and by a people in our case under them , would not have been per indirectum denied to be due by us unto them . Secondly , the words of the Engagement upon which the whole stresse of the scruple is said to lye ; and for which that which is confessed to be due to others is denyed to our Superiour Powers , would not have been suppressed , and left in the dark as they are ; but clearly mentioned and alleadged as they are not , lest the falacy of the pretended scruple should appear . For if the duty acknowledged in Thesi , had been applied to the Hypothesis of our present condition , and the duty required in the words of the Engagement had been compared therewith , the pretended matter of scruple , would by the full agreement of the one with the other , havebeen found apparently impertinent : but it may be conceived , that the matter is laid thus before the pre-possessed Reader , or weak discerner of such contrivances ; to the end , that upon a full acknowledgement of a just duty , and a willingnesse to perform the same , in a case like to ours , the iniquity of that which is supposed to be required of us , by the Engagement ; may be heightened in mens apprehensions , who are easily swayed to receive the worst impressions of those that are in places of power over them : by how much then they seem to yield to a rationall duty , and be of an equitable disposition towards their Superiours , by so much they prevaticate against the intention of the Engagement to make it to be thought altogether contrary to reason and to justice ; by a slye concealing of the words , and a suspitious interpretation thereof , suggested , as containing matters very far different from the acknowledged duty , and wholly opposite to former Engagements . Whereas in truth and deed , there is no such thing aimed at by the Engagement , nor implyed in the words thereof . So that from the third paragraphe of the Proposals to the end thereof ; the whole matter and contrivance of the discourse may be thought ( and yet without doing injury to the Authours ) nothing else but a Politicall Stratagem and Sophisme grounded upon the mis-application and mis-interpretation of the Engagement and Covenant , to entangle weake and undiscorning consciences ; and to keep up the spirit of dis-affection in the mindes of the multitude under the pretence of scruples of that kind . The thing then to be offered to obviate the deceit of this politicall contrivance of the bosinesse , and to give satisfaction ( if it can be admitted ) to this politicall scrupulosity of conscience is this : that the words of the Engagement in their plain sense ; which imports a clear duty , are to be confronted with that which in the second Sect. they confesse to be consonant with the will of God , with the light of nature , with the judgement of the Learned , with the practise of former Christians , and with their own principles and former Engagements : and then if the Duty mentioned in the Engagement doth run wholly parallell , as the case now stands with us , to that which they yield to be a Duty as they State the case in generall themselves ; then they should be made to reflect upon themselves , that they ought to be satisfied in this ; that by taking the Engagement , nothing is farther required of them then what they proclaime themselves , to be a performable duty in such a case . But if their Politicall contemplations of the meaning of the Engagement , through the sinister prospectives & jealousies which they take up , and foment against their Superiours , by an uncharitable mis-construction of their aimes ; will not suffer them to acquiesce in this parallelisme of the Engagement , with what they acknowledge to be lawfull ; then a further course may be taken , and shall be offered unto them , if they will intend to bring matters to a faire tryall and issue , and that is this : that the consequences , which they say are implyed in the words of the Engagement , may be taken into consideration and examined in three respects . First , How far the words of the Engagement , do import in the ordinary acception by an indifferent Judge , any such matters , as they say are implyed therein . Secondly , How far , if the words should import any such matters in any sense , the performance of the Engagement in that sense , is agreeable with the Duties mentioned by themselves in the 2. Sect. performable by Subjects towards their Superiours , in the case they are supposed and wherein now we are . Thirdly , How far the Covenant and former Engagements , wil be contradictory or not contradictory to this Engagement , although the consequences here said to be implyed therein , should be granted to follow thereon . In all which matters , if upon known grounds and principles of Christianity and Rationality , a regular way of disquiry may be followed , as it becometh Divines within their bounds , in reference to Conscience , modestly , and not as it becometh States-men , in reference to interests , suspiciously , and if they will ingage to stand or fall to the issue of that disquiry ; I dare in the fear of God , undertake to let them see satisfactory grounds , whereby their scruples will be cleared , and wherein consequently their Consciences ought to acquiesce , if they will not subordinate the inclinations thereof , to an affected scrupulosity for the love of a party . For that all this contrivance of the Proposals , is like unto the hand of Joab in the mouth of the woman of Tekoah ; to bring about a designe , rather then to receive a single-hearted satisfaction for themselves ; is neither irrational to think , nor uncharitable to say , but just and equitable in prudencie to suspect : and here we have a clear example of a smooth and handsome conveyance of a State-business , under a ministerial cloak and pretence of Religiousness , not in , but out of the Pulpit ; which is one of the things which in another larger Treatise , I have shewed to be one of the main causes of our present distempers and confusions ; namely , when Ministers meddle with State-matters , either in their Pulpits a●… were authoritatively , or out of the same more subtilly in such a way , and to such a purpose as this ; therefore to rectifie the fundamentall error of the aime and design of these Proposalls , as to State-Matters , let me referre the ingenuous Reader , but especially these Learned and Pious Divines , to an unprejudicat perusall of that Treatise ; wherein if any shall show me , that I have wronged the profession , or unjustly taxed the practise of some , or mistaken my way in seeking Peace & Truth , to heale our present breaches ; I shall professe my self to be very much beholding to him . Upon this whole matter then I shall professe thus much ; that although I thus trace in the Spirits of these Proposers by the matter and contrivance of their Proposals such an inclination to meddle in State-affairs , which is unsutable to their Calling ; yet that I have no prejudice against them in my heart for so doing , nor do I intend , to fasten upon them any charge of false and fained pretences of being scrupled , otherwise then indeed they are ( for I believe truly that they are thus scrupled , and puzzeled in Conscience about their own imaginations concerning State-matters , rather through weaknesse and custome , and want of a Rule to discern the motions of their own spirits , then through any set aime , to take upon them the management of State-Matters ) but I look upon them , as the frame of their thoughts represents it self and them by their way unto me ; whereof I have discovered the Rationality , the Christianity and the Policie , to shew , that in all respects satisfaction may be given them , if they desire it ingenuously ; and that if their spirit by the deceitfulness of error is led forth unadvisedly , in another way then they ought to walk in , that that also can be discovered ; for there is nothing hid but it shall be revealed : and being revealed , a Rule may be found to rectifie whatever is amisse therein . I shall therefore for mine own part , not refuse ( if they will needs insist upon their Politicall scruple , and thinke that their Consciences ought to be engaged , into those State-considerations ) to deale with them upon their inferences from the words of the Engagement , which is their own Weapon onely with this caution ; that we shall not take opon us to become such absolute Judges , of the wayes of those that are in places of Magistracy , as to make our own interpretation of their wayes a Rule of all obedientiall dutifulnes in our selves or other Subjects , to bind thereunto as to a Law , our ●onscience above Christianity and Morality ; and that in speaking of the actions and intentions of Superiours we shall be no lesse charitable to them , then we would have others to be to us , or we should be to other men ruling in another place in such occurrences of publick affairs , with this proviso , their scruples even upon such Politicall contemplations as they meddle withall , shall , if they please , be taken into consideration ; although we shall be in very great danger to go beyond the line of our Calling , and every foot to go out of our way ; which my chief study is in all these agitations of matters by known Rules to prevent : which the Lord direct us by the light of his countenance , not onely to intend , but also to do , to the advancement of his glory , and our mutuall comfort in the way of Righteousness , Amen . FINIS . The PRINTER to the READER . THe Treatise mentioned by the Author a little before the ending of this Discourse , is a large disquisition of the Rules , by which all debates amongst Christians in generall , may be agitated without offence ; and by which in particular , our present controversies may be composed , by a full discovery of the duties of Magistrates and Ministers towards the publick , and to each other in our present distracting occasions , wherein few men study a Rule ; but almost all are carryed by meere interests . Printed for Rich. Woodenothe , at the sign of the Starre under Peters Church in Cornhill , 1650. Notes, typically marginal, from the original text Notes for div A37074e-240 The occasion and inducement to write this Treatise . The Scope thereof . The things to be handled therein . In the Proposals . Sect. I. Sect. 2. Sect. 3. Sect. 4. Sect. 5 Sect. 5. Sect. 6. Sect. 7 - Sect. 8. The mair● conclusion of the Proposals . And three Branches of it . The Arguments proving the first Branch . The Arguments proving the second branch . The Arguments proving the third Branch . That the things proposed , as to th●… matter and manner of uttering the same , is not a●… all offensive But that th●… Title Page and the publication of th●… Proposals , 〈◊〉 offensive , 〈◊〉 published b●… the Authour of the Proposalls themselves . Who the subscribers of the Engagement are . The grounds and inducements of their subscription to the Engagement . 1. Because the former : Engagements oblige them to uphold the foundation of Civill Government . 2. Because God hath altered by an extraordinary way , the Government of this State , from a Kingdome to a Common-Wealth , whereunto obedience is due . 3. Because obedience is due to the publick power , without disputing their title . 4. Because the words of the Engagement are not to be otherwise interpreted then as they contain a clear duty . And the Proposers interpretation of the Engagement is undutifull . Reasons why none should interpret the Engagement as the Proposers do . 1. Cor. 13. 5. 2 Cor. 1. 12. Jam. 3. 17. An Answer to the 3. Sect. of the Proposals , by way of Reproposal . Re-prosall to the 4. Sect. of the Proposals relating to the breach of Covenan● . Belating to the parity of reason , said to be between the Engagement to King and Lords , Without Commons , and to the Commons without King and Lords . The Reproposall to the 5. Sect. of the Proposals relating to matters of offence and scandall . And relating to Pauls example and resolution . Act. 20. v. 23. 24. & ch. 21. v. 11 , 12 , 13. Act. 21. v. 20 , till 27. And to the grounds of conscience , And to the motion of a Treatie . Re-proposal to the 6. Sect. relating to ensnaring Oaths . Re-proposal to the 7. Sect. relating to tender consciences . And to the way of security for peaceablenes . Re-proposal to the 8. Sect. concluding the whole matter . Why a course of satisfaction is to be aimed at . To satisfie scruplers , all their scruples must be first known . Then they themselves should declare their sense of that which may give them satisfaction . What to be judged of the scruplers , in case they will not declare themselves to the matters forementioned . How it comes to passe that some Ministers play the States-men . In case the scruplers be plain dealing men , what ought to be their beheaviour in reference to a Treaty . Why matter of duty should not be suspended but effectually intended during 〈◊〉 Treaty , and not Withstanding some differences . ●…m . 12. 21. ●…hat things ●…ould be ●…andled in ●…he Treatie , and in what ●…rder , if we deale with men of ingenuity . But in dealing With men of Policie th●… course will not take . Why the scruplers may be suspected though not charged with Policie . 1 Cor. 4. 4. 1 Cor. 11. 3. 2 Sam. 14. 19. And how their Politicall Scrupulosity and conscientious imaginations of this nature are to be satisfied in the generall . And also in particulars . 2 Sam. 14. 
A57130	----	The author and subject of healing in the church set forth in a sermon preached before the Right Honorable the Parliament of England at St. Margarets Church in Westminster, on Wednesday, April 25, 1660, being the day of their assembly / by Dr. Edward Reynolds ... Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A57130 of text R36785 in the English Short Title Catalog (Wing R1239). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 61 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57130 Wing R1239 ESTC R36785 16016204 ocm 16016204 104769 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57130) Transcribed from: (Early English Books Online ; image set 104769) Images scanned from microfilm: (Early English books, 1641-1700 ; 1155:39) The author and subject of healing in the church set forth in a sermon preached before the Right Honorable the Parliament of England at St. Margarets Church in Westminster, on Wednesday, April 25, 1660, being the day of their assembly / by Dr. Edward Reynolds ... Reynolds, Edward, 1599-1676. [8], 37 p. Printed by Tho. Newcomb for George Thomason ..., London : 1660. Imperfect: tightly bound, with loss of print. Reproduction of original in the Huntington Library. eng Church of England -- Apologetic works. Bible. -- O.T. -- Malachi IV, 2-3 -- Sermons. Sermons, English -- 17th century. A57130 R36785 (Wing R1239). civilwar no The author and subject of healing in the Church. Set forth in a sermon preached before the Right Honorable the Parliament of England, at St. Reynolds, Edward 1660 10799 105 35 0 0 0 0 130 F The rate of 130 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2004-01 Apex CoVantage Keyed and coded from ProQuest page images 2004-02 Judith Siefring Sampled and proofread 2004-02 Judith Siefring Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion THE AUTHOR and SUBJECT OF HEALING IN THE CHURCH Set forth in a SERMON Preached before the Right Honorable The PARLIAMENT of England , at St. Margarets Church in Westminster , on Wednesday April 25. 1660. Being the day of their Assembly . By Edward Reynolds D. D. and Dean of Christ-Church , Oxon. LONDON , Printed by Tho : Newcomb for George Thomason , at the Rose and Crown in St. Pauls-Church-yard . 1660. To the Right Honorable the LORDS & COMMONS Assembled in PARLIAMENT . Right Honorable , WHen I was commanded by the Council of State to Preach before you on the day of the Parliaments Assembling , I could not but reflect on the woful and never-enough to be lamented confusions , under which these Nations were ready to sink and perish , till the Lord was pleased , as it were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to raise up an Honorable Instrument , by his Wisdom and Valor to put a stop to the progress , and to open a way , that you by your Counsel and Authority , might put a period to the Being of them . In order whereunto , I thought it my duty , as a Minister of the Gospel of Peace , and a Servant to our Great Lord , whose work it was to heal and recover , Luke 4. 18. Humbly to set before you the Author and the Object ; and on the Monday following , before the Right Honorable House of Peers , the means and method of Gods healing a Sick Nation : And thereupon to be seech you , so to imitate the example of Christ , who is the Lord that healeth us , so to promote the fear of his Name , and the great works of Humiliation , Supplication , and Reformation amongst us , as that you might comfortably plead his promise , to hear , forgive , and heal the Land : For the Lord will be with you while you are with him ; and if you seek him , he will be found of you . And for this work of setting up the fear of God , and real conversion unto him , though godliness have as many enemies , as there be Devils in Hell , or wicked men in the World ; yet profaneness is in it self so shameful , and holiness so amiable , that endeavors in this most weighty work , will , I am confident , meet with no prevalent opposition or obstruction among you . All sober men of every perswasion , how soever otherwise divided , acknowledging the necessity , and professing their desires , that the Name of the Lord may in purity of Doctrine , and in holiness of life , be magnified amongst us . You have made an happy entrance unto this healing work , ( for certainly the great sufferings of our Princes , have had a strong causality upon our distractions , it can never be well with the Body , while it is ill with the Head , ) and you have hereby blasted the projects and attempts of any , whose ambition might animate them , to awaken old , or to kindle new flames amongst us . If together with this noble act of Justice and Loyaltie , you proceed to secure the Interest of Jesus Christ , by establishing the True Reformed Religion , an Orthodox , learned and painful Ministry , pure Worship , and the Power of godliness , suppressing and putting to shame all profane practises , whereby the wrath of the Lord may be again kindled against us , you shall thereby greatly blast the desires of licentious and evil men ; and comfort the hearts , and give evidence of the answer of God to the prayers of good men . Which that you may be enabled and assisted to do by the power of Divine grace , is the most earnest prayer of May 5. 1660. Your Honors most humbly devoted in the Lord ED. REYNOLDS . THE AUTHOR and SUBJECT Of Healing in the Church . Set forth in a SERMON Preached before the Right Honorable the PARLAMENT of England , at St. Margarets Church in Westminster , on Wednesday April 25. 1660. Being the day of their Assembly . Mal. 4 : 2 , 3. But unto you that fear my name , shall the Sun of Righteousness arise with healing in his wings , and ye shall go forth , and grow up as calves of the stall . 3. And ye shall tread down the Wicked . OUr Prophet was the last of all the Prophets of the Old Testament , after which they were not to look for any other , till Elias the forerunner of the Angel of the Covenant ( who was the great Prophet of all ) should come unto them . The Church appears in his time to have been wofully corrupted , by those sharp reprehensions of Priests and people , for corruption of worship , for violation of Covenant , for cont●…macy against God , for reproaching his ways , and passing an hard and false charge against his services as if they were vain and fruitless . In the midst of this Hypocritical people , the Lord had an Holy remnant who feared his name , and spake often to one another . Both these seemed to call for the coming of Christ , and to delight in the promise of the Angel of the Covenant . chap. 2 : 17. 3 : 1. And accordingly here is a promise of his coming speedily . But though desired by both , he should come with great difference to the one and the other ; to the one after a terrible manner , with refineing fire and fullers sope , with fanne , and sword , with a spirit of Judgment and burning to consume the stubble , to gather the body of that wicked people into Jerusalem as into an Oven and furnace , and there with a final and absolute {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to dissolve the judaical politie , and leave them neither root nor branch , no visible hope of restitution again , chap. 4 : 1. which was done by the army of the Romans under Titus . To the other with a promise of Comfort and Reviving . chap. 3 : 17. They shall be mine , in that day when I make up my Jewels , and I will spare them as a man spareth his own son that serveth him . And that so remarkable , that the reproach cast by the wicked Hypocrites upon the ways of God , ver. 14 , 15. Ye have said it is vain to serve God : What profit is it that we have kept his Ordinance , and that we have walked mournfully before the Lord of Hosts ? And now we call the proud happy &c. should be clearly confuted , by the conspicuous difference which the Lord would make between the righteous and the wicked , ver. 18. the one jewels and sons to be preserved and spared , the other stubble to be burnt and dissolved ; the one to be healed and restored , the other to be troden down and despised . Concluding all with an awakening precept , that since they were not to expect any other Prophet , till Eliah and Christ should come , they should therefore remember the Law of Moses , and thereby fit themselves for the entertainment of their Messiah . The words contain a gracious and discriminating mercy unto an holy remnant that feared Gods name , for their supportance and comfort against the terror of the foregoing threatning , that unto them the Sun of Righteousness , the promised Messiah , should arise in his Incarnation with healing in his wings ; and when grosse darkness did cover the people , and they did sit even in the shadow of death , not only veiled over with the Shadows and 〈◊〉 of the Law , 〈◊〉 〈◊〉 misled by the 〈◊〉 glosses of S●…ibes and Pharisees , sold and devoured by their own shepherds , wofully oppressed under Alexander , Janneus , Hircanus , Aristobulus , sub●…ued by Pompey into the form of a Roman Province , and then sorely afflicted under the Tyranny of Antipater and Herod ; that after such a night of darkness and distress , the promised Messiah should come to break the yoke and rod of their oppressor , and assert his people into Light and Liberty again . That he should come as the warm and welcom beams of the Sun , after a dead winter , or a gloomy and tempestuous night , to heal and remove all the sins and sorrows of his people . In the words we have these particulars considerable . 1. The discriminating grace of God between a Remnant that feared his name , and the body of a co●…upt and prophane people . 2. The supposition of a State of sickness and soreness , of sin and sorrow , under which even this Holy Remnant did lie ; with a gracious promise of healing unto them . 3. The Author of this healing , expressed metaphorically by the name of the Sun of Righteousness , as before by the name of the Angel or Messenger of the Covenant . 4. The means of deriving this healing from this Sun of Righteousness . 1. His rising . 2. His wings or beams , which are the Vehicula of all the light and vertue which flow eth forth from him 5. The proper and peculiar Subject of this Healing , singled out by way of gracious compellation , unto you that fear my name . 6. The effects and fruits of this Healing , and they are three , 1. Going forth , as recovered men use to do out of their bed or chamber when the Sun shineth in a warm and beautifull day , to take the aire and refresh themselves . 2. Grewing up , in stature , in strength , speedily , as fatted C●…lves , luxuriating in a full and pleas●…nt pasture . 3. Treading down and crushing the wicked as Grapes in the Press , as ashes under their Feet , in a full and triumphant victory . I shall handle the words thus distributed after a double manner . 1. In the spiritual , proper , and theological sense of them as they are a promise of Christ , and H●…aling by him to an afflicted remnant of men that fear Go●…s name . 2. In an Applicatory and particular sense , as they are suitable to the present solemnity and occasion . 1. The Church of God was at this time in a most defaced and corrupted condition , Gods worship prophaned , his name blasphemed , his treasuries robbed , his Judgments que stioned , his reproofs despised : yet in the midst of all this rubbish there is a Remnant according to the Election of Grace . Though the Church be not alwaies visibly Glorious , yet in the most collapsed state thereof , in the worst times , it is ●…ever without visible professors who have stood up to beare witness unto persecuted Truth . The Lord had Seven thousand in Israel that had not bowed the knee to Baal . When our adversaries challenge us to shew where our Church was before Luther , we answer , That in the midst of the greatest darkness and superstition , there were such fundamentall truths of faith and repentance , and holy Life r●…tained , as the Lord no doubt did sanctifie to the Salvation of many , who lived in the body of the Roman Church , and were by their very Ignorance preserved from the dangerous superstructions which the Doctors of that Church built upon that foundation , as the Renowned Bishop Usher hath observed . 2. There were in no age wanting Holy and zealous men who did boldly appeare against the prevailing Erro●… of the times , as our learned men have largely proved in their Historico-polemical writings , and large volumes have been written of the Catalogues of such witnesses in every age of the Church , who have declared against many Corruptions of the times wherein they lived . But that there hath alwaies been a visible conspicuous Glory in the maine Body of the Church , is evidently disproved by the persecutions which prevailed from time to time against it . How did the Arian Heres●…e overspread the world , when such glorious lights is Athanasius and Hilary were persecuted for professing the truth ? ●…ngemuit totus orbis saith Hierom , & Arianum se esse miratus est . It is not less easie for us to finde out our Religion and the professors thereof in the corrupt ages of the Church , then for them to find out theirs in the pure and primitive . Sure we are in the worst times the Lord hath ever had a people that feared his name , whose hearts he hath by select promises and Comforts supported , against the terror of those curses which he hath denounced against the corrupt body of the people . Say to the Righteous , it shall be well with them , Isai. 3. 10. ●…inde the Testimonie , seale the Law among my Disciples , Isai. 8. 16. There is a remnant according to the election of grace , when the rest are blinded , Rom. 11. 5. 7. Hence that usuall intermixture of Threats and Promises in the Prophets , as a president ●…nto Preachers of the truth in all ages , who ought with such prudence and tendernes to manage this part of their Ministry , as neither to harden the wicked in their sins by undue application of mercy , nor to make sad the hearts of those whom the Lord hath not ●…ade sad , by a promis●…uous denunciation of wrath , but righ●…ly to divide the word of truth , ●…nd to give to every one their own portion . 2. Nor must we here pass by unobserved that discriminating Grace of God , whereby the Jewels and the Stubble , the Godly for healing , and the wicked for burning , are distinguished the one from the other . The Lord indeed doth most righteously dispence both healing to those that feare him , according to the Grace of his covenant ; and burning to those that hate him , according to the Justice of his Law . And it is true , the wicked make thems●…lvs fit for the burning , for their destruction is of themselves , Hos. 13. 9. Their way and their doings have procured it , Jer●… . 4. 18. it is a choice of their owne making , Isai. 66. 3. But they that are healed , are not the Authors or originall procurers either of the grace whereby they fear God , or of the merc●… wherby God heales them ; God alone by his free Grace makes the difference between those that serve him and those that serve him not . He reveales to babes , what he hides from the wise and prudent , and that because it seems good to him . Math. 11. 25. 26. To you it is given , to them it is not given . Math , 13. 11. I●… is n●… of him that willeth , ●…nor of him that runeth , but of God that sheweth mercy , Rom. 9 , 16 If I be one of that Remnant that feare Gods name , I have no reason to glory in my selfe , it is God that gives me an heart and away to feare him , Ier. 32. 39. It is by his grace that I am what I am , 1 Cor. 15. 10. It is he that works in me to will and to do of his own good pleasure , Phil. 2. 13. It is he that makes me to differ , 1 Cor. 4. 7. ut Totum Deo detur , qui Hominis voluntatem bonam et praeparat adjuvandam , et adjuvat praeparatam , as the incomparable Champion of the Grace of God St. Austin speaketh ; That the whole work may be ascribed unto God , who both prepareth the good will of man that it may be holpen , and helpeth it being prepared . And againe Certum est nos velle cumvolumus sed ille facit ut velimus . It is certain , that we will when we do will , but it is he that maketh us to will . And again , nos volumus , sed Deus in nobis operatur & velle , nos operam●…r , sed Deus in nobis operatur & operari ; we will , but God worketh ●…n us to will ; we work , but God worketh in us to wo●…k also . And again , Ille facit ut nos faciamus quae praecepit , nos non facimus ut ille faciat quae promisit ; He maketh us to do the things which he commandeth , we make not him to do the things which he promiseth . O that the wanton and proud wits of men would leave the Lord to do with his owne what it pleaseth him , ( as he will certainly do notwithstanding all their passionate altercations , Mat. 20. 15. ) and would let the difference between him that feareth the Lord , and him that feareth him not , be ascribed only unto the gift of grace , without the which , no man would feare him ; which rich grace , a nullo duro Corde respuitur , ideo enim datur ut cordis duritia primitus auferatur , as the same Father speakes , is not refused by any hard heart , for it is therefore given that hardness of heart may be taken away . Though man be free to resist grace , yet he is not free to conquer it ; Gods mercy is victorious as well as his justice , That which cometh into your mind , shall not be at all , that ye say , we will be as the Heathen , as the Families of the Countries , to serve wood and stone , as I live saith the Lord God , surely with a mighty hand , and with a stretehed out arm , and with fury poured out , will I rule over you ; Ezek. 20. 32 , 33. Where the Lord threatneth to conquer them with his mercy , he will have mercy on whom he wil have mercy , Si Deus miseretur etiam volumus , ad eandem quippe misericordiam pertinet ut velimus . I●… men would be but contented that God should use his free will in giving his grace , as well as they contend for their owne free will to accept it ; if the time which is spent in disputing for free will , were spent in begging it : or if when we beg free will of God , that we may accept grace and not refuse it , we would but allow it consonant to Gods power and goodnes , to grant us our petition , and to cause us not to refuse it , ( and certainly lex supplicandi legem statuit Credendi , as Celestinus speaks , we may beleeve that God will g●…ant , what we pray for according to his will ) the world would not be so continually troubled with the hot and passionate disputes in these arguments as we finde it is , certainly every humble and holy man will not onely think it his duty to praise God for that he gave him a power to convert , but that he gave him Conversion it selfe , and the very work of willing and turning unto God . 3. We may here observe the double most different effect of the Gospell of Christ upon proud and penitent sinners , a savour of death to one , of life to the other , 2 Cor. 2. 15. 16. fire to the one , balsome to the other ; as the same perfume kils the vulture , which revives the Dove ; the same Red Sea a passage to Israel , a grave to Egypt ; the same pillar light to one , and darknes to the other ; the same sun makes the Garden smell sweet , and the Dunghill stink . Great therefore must our care be what affections we bring to hearing the word . It is given for life , but we may find it u●…to death , according to the disposition of heart we bring with us thereunto , an honest and good Heart , a meek and quiet Spirit , a melted ●…oul ready to be cast into the mould of the word , is the best preparation to meetwith Christ in his Gospel . II. We see here Healing promised to those that fear Gods name , and thence we may certainly conclude , that the Holiest men do want healing . 1. As we are like unto Christ , per primitias Spiritus , by the first fruits of the spirit , so we are unlike unto him per reliquias vetustatis , by the remainders of corruption ; There is not a just man that liveth and sinneth not . Though the guilt of sin be removed in our justification , and the power subdued in our sanctification , yet the sickness and remainders of it are not abolished till our dissolution . Ista vitia gratiâ dei medicante curantur , prius ●…t reat●… non teneant , deinde ut constict●… non vincant , postremo ut omni ex parte Sanata , nulla omnino remaneant , as St. Austin speaks . These Evils are cured by the Grace of God , first that they may not hold us by their guilt , next that they may not conquer us in the conflict , and lastly that being throughly healed , none of them may remain . And these remainders of corruption the Lord here leaveth in us to be matter of daily ●…onslict , of deep humbling , of earnest Prayer , ●…t sit quod pet●…ntibus largiter adjiciat quod confitentibus clementer ignoscat , that he may bountisully give the things for which we pray , and graciously pardon the sins which we confess . 2. Besides our sins , we are surrounded with Enemies , and beset on every side with Temptations , and though we have a promise of victory over them , and sufficiency of grace against them , yet we have no promise of absolute immunity , that we shall be invulnerable by them . The experience of our own Lapses , and of the Holiest and greatest Saints sufficiently evidence unto us what poor and fraile Creatures we are when the Lord leaves us , to t●…y us , as he did Hezekiah , 2 Cron. 32. 31. 3. Sorrow is the naturall Off-spring of sinn and temptation , a sick and a wounded man cannot but feel the paine of that which weakneth him . There are not any men , more men of sorrow and acquainted with grief , then they whose eyes are most open to see , whose hearts most tender to feel the weight of sinn , the terrors of God , and the Assaults of temptation . Being therefore subject to sins , to wounds , to sorrows , no wonder if they stand in need of healing . And indeed none call out so importunately for healing , either for themselves or for the Ch●…ch of God , as they that feare ●…is name . Jer. 8. 22. Psal. 51. 8. 18. Psal. 38. 3●…9 . He that ●…hall read the dolefull complaints of Job , of Heman , of Hezekiah , and others mourning under the weight of sin and wrath ; of Je remy , Daniel and Nehemiah bewailing the breaches and desolations of Sion , will finde it one principall evidence of a Godly man , to poure out his complaint before the Lord when he is overwhelmed . Psal. 102. 1. no desires so strong in t●…m as to have their eyes opened , their hearts purged , their sin removed , their peace enlarged , the truth of God vindicated , his worship restored , his ordinances preserved , his presence continued in the midst of his people . Promises of healing in God , do awaken prayers for healing in them . Isai. 19. 22. Jer. 31. 8 , 9 , 10. 33. 6. Hos. 6. 1. Isai. 57. 15. III. The Au●…hor of this healing is here the Sun of Righteousness , who came purposely , to binde up the broken hearted , to appoint to them that mourn , beauty for ashes &c. Isai. 61 : 1 , 2 , 3. Concerning him let us consider 1. The reason of his Appellation , 2. The manner of his healing . For the Appellation , he was called by Balaam , a Star , one that was to have dominion , Num. 24 , 17 , 19. A great Light . Isai. 9. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the day Spring or Sun rising , Luke 1. 78. A Bright Star of the morning , Rev. 22. 16. an everlasting light that never goes down , Jsai . 60 : 20. That takes away all night , Rev. 22. 5. The Apostle tells us , that by Christ the Worlds were made , H●…b . 1. 2. The old visible world , wherein is the natural Sun ; and a New heaven and earth wherein dwelleth Righteousness , 2 Pet. 3. 13. unto which belongeth this Son of Righteousness . And therefore the time of the Go●…el , is called a day of Grace and Salvation , 2 Cor. 6. 2. Rom. 13 : 12 , 13. And Beleevers children of the light and of the day , 1 Thes. 5 : 5. W●…erein darkness of Error and Ignorance is dispelled , and glorious things , which had been hidden from ages and generations manifested unto the World . Christ is the Light of the World to come ( as the Evangelical Church seemeth to be called , Heb. 2 : 5. ) That Light , John 1. 8. 3 : 19. An heavenly Light , so Evangelical Doctrines are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Heavenly things , John 3 : 12 , 31. Heb. 9 : 23. A full Light , John 1 : 14. In him did all fulness dwell , Col. 1 : 19. An Indeficient light which endures for ever , as a faithful Witness in Heaven , Psal. 89 : 36. Isai. 60 : 19. A primitive Independent Light , which deriveth not his righteousness f●…om any o●…her fountain , he sanctified himself by his own spirit , John 17 , 19. A diffusive light which sheddeth it self on every other Vessel of Light of his ●…ess we all receive . He silleth all in all , John 1 : 16. Eph. 1 : 23. A moveing Light , which goes through all the Earth , to the ends of the world , Psal. 19 : 3. 6. He came and preached peace to those afar off , and to them that were nigh Eph. 2 : 17. An Operative , influential , and be●…gne Light , which cometh with Life , as well as with Lustre , and therefore it is called the womb of the morning , Psal. 110 : 3. 3. reviving , restoring , ripening the fiuits of the Earth . Psal. 36 : 9. The means and manner of his Healing is by his Arising unto us . There is a Sun extant at midnight , as well as at noon , but he comforts not us but by his rising . Now this rising not●…th , 1. His Incarnation , the word which is translated 〈◊〉 , Oriens , the day-spring or sun-rising , Luke 1 : 78. is in the original 〈◊〉 a Branch , Zach 3. 8 : And as here a Sun of righteousness ; so elsewhere a Branch of Righteousness , Jer. 23. 5. 33 : 15. A Sun of Righteousness , so he is the Lord from Heaven , the Lord of David : a Branch of Righteousness , so he is the son and the Off-spring of David . This is our comfort , that he is as well Germen , springing out of the Earth , as Oriens looking down from Heaven , Psal. 85 : 11. 2. His manifestation in spirit and power , by the Gospel to the consciences of his people , by the beauties of his Grace and Holiness , illightning the mind , inclining the will , healing the affections , converting the cons●…ience , discovering to the Soul the deep things of God , which is called the rising of the Day-star in the heart . 2 Pet. 1. 19. 3. His rouzing men out of ignorance and security , unto the businesses of an holy life , for the sun riseth that men may go forth to their labours , Psal. 104. 22 , 23. The light saith , awake thou that sleepest , Eph. 5. 14. Rom. 13. 11. 4. His Heavenly conduct and direction , shewing us the way wherein we should walk , and leading us therein , discovering Enemies and temptations behinde us , precipices , gulfs , snares , and pits before us , Luk. 1. 79. whereas he who walkethin darknes , knoweth not whither he goeth , Joh. 12. 35. The Sun of Righteousness thus rising doth heale us by his light , and by his influence . 1. By the light of his Heavenly Doctrine whereby he convinceth of sin , and so discovereth our disease : and then of Righ●…snes in him to pardon our sin , and of Judgment to rescue us out of the dominion and power of Satan 2 By the Infuence of his ●…lessed Spirit efficaciously enforcing the word , an ●…educing that vertue out of it , by which it restoreth health and beauty to the Soul , This is called the revealing of the arme of the Lord , Isa , 53. 1. and the hand of the Lord being with the word . Act. 11. 23. 4. But Christ is in Heaven , and we in Earth , how shall we bring these together , that the Medicine may be applied to the disease . O●…ne agens agit per Contactum , and this must be either Immediatione suppositi or Immediatione virtutis , as Philosophers speak . And we have both here , his person being Divine is Immense & omnipresent . He filleth All in All . His vertue is further conveyed unto us by his Wings , the Beams of this sun of Righteousnes , most swiftly and suddenly flying with his truth and grace into the Soul . And these Wings are ; 1. His word and ordinances in which Christ is present with his Church , Math. 18. 20. and presented to it . Gal. 3. 1. The holy Doctrines of the Gospell , and duties of worship , ( are if I may so speak ) the Drugs and Materials , the Balme of Gilead , whereby spirituall diseases , sinn and sorrow are cured . As we find usually in the Gospell , he did but speak the word and diseases were gon . H●… cures were Commands . His ordinances ar●… the Leavs of the Tree of Life , which are fo●… healing of Nations . Rev. 22. 2. 2. Any Illustrious providence sent down 〈◊〉 it were from Heaven , when he doth terr●… things which we looked not for . Thus he healed the fears of Israel by opening a way in the Red Sea , and their murmurings in the wildernes by giving them Waters out of the Rock . Thus he strengthned the faith of Constantine newly converted by the signe of the name of Christ in Heaven , with this inscription , in hoc vinces . Wonderfull providences which bring any healing to discomposed and dilacerated Nations , are as so many beames of the Sun of righteousnes , who as Lord of all Creatures orders them all for his Churches good . The Wheels in Ezekiels Vision of living . Creatures , whereby I understand the various and perplexed revolutions of all affairs in the World , were full of Eyes , noteing the guidance of Divine wisdome ordering them all to the welfare of his Church and People . 3. Any speciall servants and officers of his whom he commissionateth and sendeth forth for the good of his people , whether the Angels of Heaven , as we read of an healing Angel , Joh. 5. 4. Or the Angels of the Church to whom belongeth the dispensation of wholsome and healing Doctrines , 1 Tim. 6. 3. Tit. 2. 1. To open the eyes , and to turne them from darknes to light , Act. 26. 18. Or any other renowned instruments and messengers of help and comfort to an afflicted people . These are , if I may pursue the Metaphor , the Apothecaries , to weigh out , mix and temper and prepare the drugs according to the direction of Christ , which the Apostle expresseth by the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Rightly to divide the word , 2 Tim. 2 : 15. And our Saviour by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . To give the due portion of meat , Luke 12. 42. which some would have to allude unto the custom of measuring out daily or monthly unto Servants their allowances of diet . 4. His own holy Spirit , who in Tertullians expression is vicarius Christi , as the beam is of the Sun , who taketh from Christ , and sheweth unto us ; making report to the Souls of beleevers of the favor of Christ unto them , sheading abroad his love into their hearts , blowing upon his Garden , that the spices thereof may flow forth , as a Witness , a Seal , an Earnest , a Seed , bringing Christ and all his healing graces and comforts unto the Souls of his Servants , in their sins and sorrows to revive them . 5. Here is the Subject of this healing ; where observe . 1. The gracious and speciall compellation , the Lord speaks by name to his sick and sorrowfull servants , with a peculiar favour as to his own sheep , John 10 : 3. keeps a matricula and publick Register wherein their names are enroled , Mal. 3 : 16. Psal. 87 : 4-6 . They are engrauen on the breast of our High Priest , Ex●…d . 28 : 9. He takes exact notice of their wants , their complaints , their tears , their desires , and shines in with particular comfort and healing upon them ; so to Mary , John 20 : 16. So to the Woman of Syrophaenicia , O woman great is thy Faith , be it unto thee as thou wilt , Mar. 15 : 28. So to Peter , go tell his Disciples and Peter , poor mourning Peter , comfort him by name , Mark 16 : 7. 2. The immediate preparation and proper disposition unto healing , to fear Gods name . There is a double vertue of Christ towards men . 1. A Quickning vertue , and the Subjects of this vertue are those who are dead in Trespasses and Sins , Eph. 2. 1 , 5. 2. An healing vertue towards those who though they be alive , are yet in a weak , wounded , languishing condition , looking out after help and recovery . No such way for a sick and wounded nation to be healed as to fear Gods name , see Solomons Prayer to this parpose , 1 Reg. 8. 33-39 . and the Lords gracious answer unto that payer , 2 Chron 7. 13 , 14. If my people that are called by my name shall humble themselves , and pray , and seek my face , and turn from their wicked ways ; then will I hear from Heaven , and will forgive their sin , and will heale their Land . They are his people , his Sons , his Jewels , they call upon him , mourn towards him , turn to him , seek his face , they sink under the burden of corruptions , they cry out under the buffets of Satan , under the ravishments of temptation , they pine away under the Judgments of God , they know not what to do but to look up unto him : How can the bowels of an heavenly Father but yearne over a sick , a mourning , a weeping , a praying , a returning child . See Ephraim bemoaning himself , turning , repenting , smiteing upon his Thigh , and the Lord presently relenting over him , and resolving to have mercy upon him , Ier. 31. 18 , 19 , 20. Is Ephraim my dear Son ? is he a pleasant child ? for since I spake against him , I do carnestly remember him still ; My bowels are troubled for him , I will surely have mercy upon him saith the Lord . It is not murmuring and repineing in our afflictions , bit●…ing the stone which hath hurt us , breaking out into complaints and revengeful animosities against one another , fretting our selves , cursing our King and our God , as the Prophet speaks , Isai. 8. 21. Gnawing our Tongues , and refuseing to repent , Rev. 16 : 9-11 . that is the way to healing . To be humbled , to accept of the punishment of our sins , to bear the indignation of the Lord , to seek his face , to fear his name , to convert unto him , this only is the way to healing , Isai. 6 : 10. 6. We should here proceed to consider the effects and consequences of this healing , which I must only name , and no more . 1. Going forth , Leaping , Exulting , prepared with joy and vigour , with courage and enlargement of Heart , unto duty and service , as John , Christs forerunner is said to make ready a people prepared for the Lord , Luk. 1 : 17. It noteth that Spiritual Joy and Peace , which is the strength of Gods Servants in duty , when he shines with Light and Healing upon them . Healing and Holiness is a foundation of Joy , Psal. 33 : 1. 2 Cor. 1 : 12. and Joy back again a principle and preparation unto Holiness , The joy of the Lord is our strength , Nehem. 8 : 13. The Servants of the Lord , the trees of righteousness , are ever so much the fuller of fruit , as they are of comfort , the more the Sun of Righteousness with his Light and influence doth shine upon them , the more they abound in duty and service . 2. Growing up , in light , in st●…ture , in strength , in knowledge , in grace , to more and more perfection , the most healthy are the most thriving christians . As many times when persons are recovered out of a fit of sicknes they visibly shoot up , and grow more in a few months then in some years before . So is it with Gods servants , when they have been delivered from any sore Temptation , like Antaens they gain by their falls , when they are no more Children , when they cease to be weake , then they grow . Eph. 4. 14. 15. 3. Victory and security against their proudest Enemies , whom the God of peace will tread down under the feet of his servants , as Joshua made his Captains to tread on the necks of the Kings of Canaan , Luk. 10. 19. Rom. 16. 20. Jos. 10. 24. Even for the bruized Reed , and for the Smoaking Flax will the Lord bring forth judgment unto victory . Matth. 12. 20. Now from these many Metaphors seting forth Christ unto us , by whose light our blindnes is cured , by whose righteousnes our guilt is covered , by whose wings our corruptions are healed , and we enabled to go forth with Joy , to grow up in duty , to tread downe our Enemies , we learn , 1. The freeness of his grace , nothing on Earth can deserve the shining of the Sun , nothing in us can deserve the grace of Christ , it shines most freely , without preceding merit , without consequent re●…ibution , who bath first given to him , and it shall be recompenced to him again , Rom. 11. 35. 2. The fulness of his Grace , he is a Sun . If we want wisedome there are Treasures in him , Col. 2. 3. If Spirit , it is without measure in him , Joh. 3. 34. If any spirituall Grace or Gift , there is unsearchable riches , an inexhausted Fountain in him , Ephes. 3. 8. Col. 1. 19. Zach. 13. 1. And he hath it all as a Magazin and Officer for the supply of his servants . 3. The communion and dependance of the Church upon this his fulness : our light , our righteousness , our grace , our comfort , come from the influence , and depend upon the presence of Christ with us . The House doth not receive a stock of light to stay in it , though the Sun were gone , but hath it by immediate dependance on the light of the Sun : So every measure of Grace in us dependeth in esse & operari upon the influence , concurse , and presence of Christ by his Spirit with us . Every good work of ours hath its beginning , continuance , and consummation in him . Non mihi sufficit quod semel donavit , nisi semper donaverit , saith Jerome . He that begins , perfects , Phil. 1. 6. gives will and work , Phil. 2. 13. Heart and way , Jere. 32. 39. is the Author and the Finisher , Heb. 12. 2. Without him we can do nothing , in all things we must grow up in him , Joh. 15. 5. Ephes. 4. 15. From him is all our fruit found , Hos. 14. 8. We must pray with David , Take not away thine holy Spirit from me , Psal. 51. 11. We must take heed least by our quenching or grieving of him , we provoke him to withdraw himself . 4. The conjunction between the Righteousness of Christ and his healing ; where he receives into grace , he takes away iniquity , and healeth backsliding , Hos. 14. 2 , 4. He came not onely to pardon sin , but to destroy it , 1. John 3. 8. His Mercy is never without his Grace , his Offices go together , his Sacrifice and his Scepter cannot be divided . This is one of the greatest comforts that a believer hath , that at length his lusts shall be consumed . Even Heaven it self would not be a place of glory , if a man were to carry his sin along with him thither . I have thus done with the General and Theological Tractation of the words : I now proceed very briefly unto such an Application of them , as may come closer , and be more seasonable and suteable to this Honorable Solemnitie . That this great Council and Colledge of Physitians hath a dangerously sick Patient to look after , Three Nations , and the Church of God in them , like the man between Jerusalem and Jericho , wounded and hal●… dead , we have had these many years the best , o●… rather worst assurance that may be , by feeling the sickness ; so that there need be n●… further proof of it . We have seen and fel●… with sorrow and amazement , the honor o●… the Parliaments of England shamefully assaulted , Princes bleeding out their Souls , sojourning in Mesech , and in the Tents of Kedar ; Peers and Patriots secluded from their Honorable and Rightful Trust ; the great Council of the Nation sesquidimiated ; a learned and faithful Ministry reproached , ready to be sacrificed , brought to the brow of the precipice ; Ordinances decried , Errors , and Heresies cumulated , the Publick worship of God interrupted , the Assemblies of his people on his own day , profanely affronted by Mechanicks , working their ordinary works in our Churches and Pulpits : We have seen and felt our Laws and our Foundations threatned , our Ships broken , our Trade obstructed , our Treasures exhausted , our Merchants discouraged , our Religion crumbled , our Church-Congregations shamed and defiled with the impure and obscene intrusion of naked persons , cloathed with nothing but dung and impudence . We have heard of families raised upon the ruines of others , and of families ruined by perjurious crimina●…ons . Indeed , we have seen and heard of more evils and confusions , then the hour of a Sermon , or the length of an History can well enumerate . If sins , if sorrows , if shame , if fear , if dangers , if frenzies , if quakings , if convulsions , if breach upon breach , if change upon change , if divided mindes , if dis-joynted hearts , if inconsistent interests , if incoherent designs , if vicissitudes of Government as mutable as the courses of the Moon , if Altar against Altar , Doctrine against Doctrine , Worship against Worship , Post by post , threshold by threshold , be symptoms of a sick body ; certainly this great Colledge of Physitians hath a very sick patient to look after . Nay , which is much to be bewailed , even they who fear the name of the Lord onevery hand , of every perswasion , if they will impartially review their own ways , will finde that by their mutual jealousies , breaches , disaffections , distances , animosities , affectations of preheminence and domination , pursuance of interests , preserving of stations and new raised estates ; and many other the like miscarriages have contributed a great share to the sicknesses and sorrows of the common body , and caused the name of God , and the honor of Religion to be evil spoken of . Your proper work , Right Honorable Patriots , is to be Healers ( so Rulers are call●… , Isai. 3. 7. ) Healers to these three Nations . We have looked long for peace , and there came no good ; and for the time of healing , and behold trouble . If the Lord have reserved you for such a time , for such a work as this , to be eyes to the blinde , feet to the lame , Fathers to the poor , as one that comforteth the Mourners , as Job speaks , the ear that hears you shall bless you , the eye that sees you , shall bear witness to you . It shall be written for the generation to come , and the people which shall be created , shall praise the Lord for you . The Lord shall make you the head , and not the tail , you shall be above onely , and not beneath , Deut. 2●… . 13. It is a weightie enterprise ; the cure difficult , the disease complicate , great skill and wisdom , great Love and Caution , great Patience and tenderness is required unto it . There may be danger of miscarriage by clashing of Councils , by partialitie of Interests , by mis-judging of Cases , by the acrimonie of Purgatiyes , by the heighth of Cordials , by inequalitie and disproportionate Applications , by minding the parts asunder , as divided from the whole . O come with none but healing Resolutions , with none but closing and uniting affections ; let one Heart , one Soul , one End , one Spirit , animate your whole Body . If this precious ointment of unity and peace be first upon you i●… will fall down to the skirts of the Nation . The Patients will not fall out , if the Physicians be agreed . Think with your selves , that you hear the life and being , the ancient honor and renown of these Nations , call aloud unto you for Healing . England sometimes a terror to her proudest enemies , a ballance to all the Interests of Christendom , now a supplicant to her own Children to keep her alive . Think that you hear the concurrent cry of the Protestant Churches , which are greatly concerned in our Weal , or wo , ( the Protestant Religion , being the Interest of England , as the Duke of Rhoan hath gravely observed ) calling upon you to heal us , that they may be whole . Think that you hear the importunities of all the people of the Land , and all orders therein call unto you for Healing . Princes and Peers long dethroned and eclipsed in their honor and splendor . Citizens long decayed in their trade and commerce . Countrey-men long exhausted with heavy expences upon narrow estates . Ministers long discouraged by swarms of dangerous and corrupt opinions , by that abundance of Atheism , Scepticism , Neutralitie , Indifferencie , Profaneness , Contempt of Ordinances , which the looseness of these times , like an opened sluce , or a breach in 〈◊〉 bank , hath let in as a deluge upon the Church of God amongst us . Think that you hear your own families , your wives , your children , Et natos natorum , & qu●…nascuntur ab illis , the generations yet unborn , calling unto you to lay up Healing for them , and like the man of Macedonia to the Apostle , saying , Come and help us . And if you will give me leave to tell you where you must begin ; you must begin at this Sun of Righteousness ; you must be wings , beams , Angels , Emanations from him , if you will bring help and healing to his people . From him all your Wisdom and Counsil , all your Love and Zeal , all your Fidelity and Sufficiency is derived . We are not sufficient of our selves to think any thing as of our selves ; but our sufficiency is of God , who alone makes able Counsellors in the State , as well as Ministers in the Church . And as he is the Father of all your Light and Counsel ; so by his blessing alone , they operate . Without him you can do nothing : As man liveth not by Bread alone , so he recovereth not by Physick alone , but by every word which proceedeth out of the mouth of God . He is the Lord that healeth us , Exod. 15. 26. He that gave his Disciples power to cure diseases , Luke 9. 1. must do the same for you , if you be our healers : And therefore you must begin at him , and say as the Prophet did , Heal me , O Lord , and I shall be healed ; save me , and I shall be saved , for thou art my praise , Jer. 17. 14. And as you have his sufficiency to enable you , and his blessing to give success unto you , so you have him as a great Exemplar to lead and teach you , whom you may imitate in this great work ; for he went about teaching and healing , Matth. 4. 23. And he healed , 1. Freely , and so he commanded his Disciples to heal , Matth. 10. 8. He did not inrich himself by any of his cures and miracles ; by how much the less of reward , by so much the more of honor , for a free cure : Not but that it is worthie the bountie of a Parliament to acknowledge great and noble services , with proportionable returns of favor ; but the less internal and domestical those returns are , they will appear the more noble . Tu civem patremque geras tu consule cunctis : No●… tibi , nec tua te moveant , sed publica damna Claudian . 2. Bountifully , he was at cost and charges to heal others , his blood was our balsome ; he was content to be smitten , that we might be healed , Isai. 53. 5. He looked not on his own things , but on the things of others , Phil. 2. 4 , 5. He gave his life for his sheep , John 10. 11 , A good man is willing to spend and to be spent , for the good of those unto whose service he is devoted , 2 Cor. 12. 15. Nec sibi , sed toti genitum , se credere mundo . It is recorded for the honor of Nehemiah , that though former Governors had been chargable to the people , yet he and his brethren did not eate the bread of the Governor , Nehem. 5. 14 , 15. and of He●…er that she would venture perishing for the service of her people . Esther 4 : 16. 3. Universally , without expectation , he healed all that came to him for healing , Matth. 12. 25. Luke 4. 40. & 6. 19. He is an ill Physician that will cure his patient of a sore Finger , and use no means against his Feaver or Consumption , for an akeing heart , or a bruised head . We may say of England , is the Prophet of his people , Isai. 1. 5 , 6. That our sickness is from head to foot ; some parts sick with sorrow and sufferings , others sick with sin and wickedness : Let your endeavors of cure be impartial . Any one part unhealed will create pain and danger to the whole : And as you may not neglect any integral , so let your principal care be for the Vital and Architectonical parts , to reduce them unto health and safety . But let your providence extend to all ; the least and lowest Member hath a right in the common Soul , in the good of the whole . Render to all their ●…es , tribute , custom , fear , honor , are due to some ; love , libertie , propertie , safetie , protection , peace , are due to others . Ballance all interests with so equal and righteous a ●…ize , that Rulers may govern a free people , and the people obey Illustrious and Noble Governors ; that the people may be comforted by the Jusstice and Clemency of their Princes , and Princes honored by the loyaltie and obedience of their people : That Love may be the Soul of the Body Politick , the Bond , the Joynt , the Sinew that holds together all the Members in the Unitie , and for the good of the whole . 4. Meekly , humbly , compassionately , there is a fained meekness as that of Absolom and Otho , omnia serviliter pro Imperio , but Christ was meek and lowly in heart , Math. 11. 29. We read of the gentleness of Christ , 2 Cor. 10 : 1. So Christ taught men , as they were able to hear , Mark 4. 33. So he healed them , took the Lambs into his bosome , and gently lead the rest , Isai. 40. 11. Considers our mould , Psal. 103. 14. Will not break 〈◊〉 bruised reed , Math. 12. 20. Stays with a poo●… blinde begger in the way , Mark 10. 49. 5●… . And thus he requireth us to heale and resto●… disjointed Members with a spirit of meekness , Gal. 6. 1. Phil. 4 5. Shew all possible tenderness and indulgence towards the infi●…mities , especially the consciences of men 〈◊〉 humble and sober , of quiet and peaceab●… Spirits , the strong are taught to bear the ●…firmities of the weak , Rom. 15. 1. Be care●… to secure and settle the Fundamentals , the 〈◊〉 tals and Essentials of Doctrine , Worsh●… and Dutie , that you may be sure of sound and Orthodox Ministers , to go in and cut before the flock ; and if in smaller and more problematical things , men cannot be all of one minde , ( as we never shall have perfection of Judgment till we come to Heaven ) Let not the strong despise the weak , nor the weak judge the strong : Whom God receives into his favor , let not us shut out of ours , Rom. 14. 3. 5. Perfectly , As many as touched him in order unto healing , were perfectly cured , Matth. 14. 36. Endeavor as much as is possible , such a total oblivion and obliteration of our sad divisions , and the distempers arisen there-from , that no dregs of the disease , no sears of the wound may remain ; but that all the Members may coalesce into a perfect unitie and frat●…rnitie again . And as this must be your first care to begin at the Sun of Righteousness , and to imitate him ; so you must be careful of the Two wings which are the Vehicula of Healing , be sure that the Wings of the Sun of Righteousness do carry him into all places of the Land . 1. The Wing of Light , sound Doctrine , pure Ordinances . The more the people agree in divine truths , the more they will be disposed for moral and for civil unity . Religion is a cementing thing , Lactantius and Jerome derive it a Religando , Quòd ea quasi in fascem vincti sumus . Discourage and discountenance , dangerous and false doctrines , bear up , speak comfortably to an able , Orthodox , Faithful and Learned Ministrie ; procure brotherly reconciliation amongst men of sober mindes , but different judgments : The breaches I hope are not so wide , but that if animosities and prejudices were removed , they might by amicable and fraternal debates be closed up again . 2. The Wing of Righteousness , able , faithful , Religious Judges and Magistrates , wholesome , healing , and Righteous Laws , are the Vehicula of Justice , by the sanctitie and prudence of these , your healing will shed it self abroad into all parts of the Land . In one word , Go forth , have your eyes i●… in every place , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : Let the Wheels of your Providence have eies on them . Grow up into splendor and perfection , and restore the collapsed honor of this august Council in all the parts of it : Tread down wickedness , make stronger Laws then ever against impietie and profaneness , against iniquity and unrighteousness . Keep Christ and his presence ; keep godliness and the fear of his Name in the mi●…st of the Land : Endeavor not a meere formal and superficial , but a substantial and spiritual Reformation , and then assuredly the Lord will honor you , and make you his Instruments of performing this gracious promise , Unto you that fear my Name , shall the Sun of Righteousness arise with healing in his Wings ; and these wings shall carry your names and memories with splendor and renown unto all succeeding ages . For they that honor him , the Lord will honor . FINIS . Notes, typically marginal, from the original text Notes for div A57130e-750 Math. 3 : 12. Math. 10 : 34. Isai , 4 : 4. Isai. 60. 2. Isai. 9 : 2. Zach. 11 : 5. Isah 9. 4 10 : 27. 1. Reg. 19. 18. Sermon of the unity of the Church . Hieron : adverse Luciferianos . Aug. ●…nchirid : c. 32. Aug. de Grat. & lib. Arb. c 16. contra dua●… Epist ●…elag . lib. 4. c 6. & de d●… perseve●…at . cap. 13. de praedestinat : Sanct. c. 10 Aug de praedest . Sanct. c. 8. Ad Simplie . lib. I. qu. 2. Aug. depeccat Me●…it & Remiss . c. 8 E●… 7. 20. Jam. 3 : 2. Aug. contra Julian . Pelag. lib 5. c. 7. Aug. de spir. . & 〈◊〉 . cap u't . Luk. 4. 18. Act. 4. 30. Isai. 30. 26. Psal. 143 : 8. Psal. 5. 8. Isai. 30 : 21. John 16. 8. 11. Eph. 1. 23. Psal. 139. 9. Matth. 8. 8 , 9. Isai. 64. 3. Euseb d●… 〈◊〉 Constantin●… lib 1. c. 22 , 25. Raynolds Conference with Hart. cap 8 divis 4. pag. 503. Ezek. 1. 16 , 1●… S●…ckins de con●…iv . l. 1. cap. 23. Tertul : de praescriptionibus . John 16 : 15. Rom. 5 : 5. Cant. 4 : 16. Rom. 7. 23. 2 Cor. 12. 7 , 8. 2 Chro. 20. 12. Levit. 26 , ●…1 . Micah 7. 9. Hierom. ad Ctesiphontem adversus Pelagianos . Luke 10. 30. Psal. 120. 5. Ezek. 43. 8. Jer. 14. 19. Job . 29. 15 , 16. 25 Psal. 102. 18. Acts 16. 9. Rom. 13. 7. Col. 3. 15. Eph. 4 15 , 16. Tacit. Hist. Lactant Instit. lib. 4. cap. 28. Hieron. in Amos 9. Xenophon Byrop●…d . 1 Sam. 2. 30. 
A57132	----	The brand pluck'd out of the fire a sermon preached before the lord major, aldermen, and companies of London on Novemb. 5 at Pauls by Edward Reynolds. Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A57132 of text R32283 in the English Short Title Catalog (Wing R1240). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 55 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57132 Wing R1240 ESTC R32283 12619405 ocm 12619405 64473 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57132) Transcribed from: (Early English Books Online ; image set 64473) Images scanned from microfilm: (Early English books, 1641-1700 ; 1534:22) The brand pluck'd out of the fire a sermon preached before the lord major, aldermen, and companies of London on Novemb. 5 at Pauls by Edward Reynolds. Reynolds, Edward, 1599-1676. [4], 38 p. Printed by Tho. Ratcliffe for George Thomason ..., London : 1659. Running title: A sermon preached at Pauls on the fift[h] of Novemb. Imperfect: print show-through with some loss of print. Reproduction of original in the Harvard University Library. eng Bible. -- O.T. -- Zechariah III, 1-2 -- Sermons. Sermons, English -- 17th century. A57132 R32283 (Wing R1240). civilwar no The brand pluck'd out of the fire. A sermon preached before the Lord Major, aldermen, and companies of London, on Novemb. 5. at Pauls, 1659. Reynolds, Edward 1659 10137 38 25 0 0 0 0 62 D The rate of 62 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2004-02 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Judith Siefring Sampled and proofread 2004-07 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE BRAND Pluck'd out of the FIRE . A Sermon Preached before the Lord Major , Aldermen , and Companies of London , On Novemb. 5. at Pauls . By EDWARD REYNOLDS , D. D. LONDON , Printed by Tho. Ratcliffe , for George Thomason , at the Rose and Crown in St. Pauls Church-yard , 1659. Amplissimis , Praestantissimis , Consultissimis Viris D. THO. ALEYN Honoratissimo Domino Praefecto , MAGISTRATIBUS UNIVERSIS , TOTIQUE SENATUI Celeberrimae Florentissimaeque Civitatis LONDINENSIS , Concionem hanc coram ipsis habitam Ipsorumque jussu publici Juris factam , In Honoris & debitae observantiae . TESTIMONIUM , D. D. E. R. Zach. 3. 1 , 2. And he shewed me Joshua the high Priest , standing before the Angel of the Lord , and Satan standing at his right hand to resist him . And the Lord said unto Satan , The Lord rebuke thee , O Satan , even the Lord that hath chosen Jerusalem , rebuke thee . Is not this a brand pluckt out of the fire ? THis Chapter is a Collection of comforts for the Church ; comforts present in the type , Joshua the Brand ; comforts promised in the substance , Jesus the Branch . Comforts to Joshua , the comfort of protection against adversaries , ver. 1 , 2. The comfort of Honouring and adorning him for his Ministery and Office , ver. 4 , 5. The comfort of Remuneration for his fidelity , ver. 6 , 7. The words of the Text are a promise of protection , revealed by the Angel , published by the Prophet , two excellent witnesses to a promise . And indeed we seldome finde the Church in affliction , but we finde an Angel with them . With Israel , when Pharaoh and his Host pursued them , when they were in the hands of the Midianites ; when they were in the hand of the Philistines ; when they were in Babylon in the bottome amongst the mirtle trees , with the three children in the furnace ; with Daniel in the Lions den ; with Paul in the shipwrack ; with Elisha when beset with an Army at Dothan ; with Lot in the midst of Sodom ; the Angel of the Lord is round about those that fear him to deliver them , Psal. 34. 7. He shewed me Ioshua ] Israel returned but from two Captivities , from Egypt and from Babylon , and in both we find a Joshua imployed , one to possesse them of Canaan , another to re-edifie the Temple . It was not without a great mystery , to note unto us that there is no deliverance without a Jesus : no Name but that under heaven by which we can be saved , Act. 4. 12. He alone delivered us from the wrath to come , 1 Thes. 1. 10. Joshua the High-Priest ] He is seldome mentioned alone without Zerubbabel , as Ezra 3. 2 , 8. 4. 3. 5. 2. Nehem. 12. 1. Hag. 1. 1 , 12 , 14. Hag. 2. 2 , 4. As in their returne out of Egypt they were led by Moses and Aaron , Psal. 77. 20. so in their return out of Babylon they were led by Zerubbabel and Ioshua , and being returned , these two were to engage themselves in the work of building the Temple , Ezra 5. 2. And indeed Temple-work doth never go prosperously on , but when the Ministry of the Priest is backed and encouraged with the authority of the Magistrate . As it was by Nehemiah , Hezekiah , and other good Princes . And therefore they are enemies to the building of Gods house , who go about to perswade the Magistrate that he hath nothing to do with matters of Religion , that it belongs not either to his power or duty , to take care that purity of truth and worship be preserved within his territores : of whom notwithstanding it is prophecied , that they should be nursing Fathers to the Church , Isa. 49. 23. and truly they are none of the best Nurses , that suffer their children to have poison as freely offer'd them , as milk or wholsome meat . There is something in it , that we finde Joshua here alone . Satan would do mischief to any one whom God honours and imploys . But his notable malice is against Religion , and the building of the Temple . If there be any more special instrument of that then other , him in speciall manner he opposeth ; the more spiritual the service , the more resisted by the Devil . The true Jesus , whereof our Joshuah was a type , was no sooner called by God to build his house ( for so it was said of him that he should do , Zach. 6. 13. ) but we finde him assaulted by the Tempter , Mat. 4. 1. Of all works this is the work which Satan most desires to oppose , as the Apostle intimates , 1 Thes. 2. 18. Standing ] Both Tanquam Servus , and Tanquam Reus . 1. As a servant to Minister unto the Angel . So much the word standing frequently importeth attending upon a Ministry , Deut. 10. 8. 17. 12. 1 King. 17. 1. Heb. 10. 11. whereby is noted , 1. Reverence to the Lord whom he served . 2. Readinesse to receive his commands . 2. As a Defendant , who being accused stands up to answer for himself ; the Judge fate , and the people stood , Exod. 18. 13. Actor and Reus were wont to stand together before the Judge . Who will contend with me ? Let us stand together , Isa. 50. 8. to intimate possibly in either the confidence of a just cause ; therefore it is said of the ungodly , that they shall not stand in judgement , Psal. 1. 5. Joshua was in filthy garments , yet God imploy'd him , and Satan accused him . How low soever our condition be , God thinks not scorne to use us in his service ; Out of the mouths of babes and sucklings he hath ordained praise : He will be served as well in rags as in robes . And how low soever our condition be , Satan would have us lower , from robes to rags , from rags to nakednesse . His malice is like hell , without any bottome . The truth is , it is not robes or rags that trouble him , but that whether in the one or the other , we do any way stand before the Lord , and minister unto him . Before the Angell of the Lord ] namely , the Angel of Gods presence , Isa. 63. 9. the Angel of the Covenant , Mal. 3. 1. He is the Lord of the House , and Joshua his servant , Heb. 3. 6. Mat. 24. 45. He is the Judge over the House , Acts 10. 42. and Joshua his Subject . And in both capacities he stands before him , to execute the commands of his Lord , to answer the accusations of his adversary . And Satan standing at his right hand ] the right hand seemes to have been the place of the Accuser , Psal. 109. 6 , 7. And it is the Hand of Action . A wise mans heart is at his right hand , Eccles. 10. 2. he doth what he doth heartily as to the Lord . Satan hopes , if he speed not at accusing , he shall at resisting , that he shall prevaile either as an Adversary or a Tempter . But here is Joshua's comfort , though Satan be at his right hand to tempt , God also is at his right hand to support him , Psal. 16. 8. He an Accuser at our right hand , and Christ an Advocate at Gods right hand , 1 Joh. 2 ▪ 1 , 2. To Resist him ] or to accuse him . To Resist him in his Ministry , to accuse him for his failings . What these failings were we may guesse by the story . 1. He ministred not in the Priests robes , but in filthy garments , v. 3. 2. He delayed the building of the Temple , till pressed thereunto by the Prophets , Ezra 5. 1. 3. His sons were , some of them , defiled with strange wives , Ezra 10. 18. What a white devil have we here ? Satan transforming himself into an Angel of Light , zealous for Gods worship , which is the thing that he chiefly maligneth . Even the haters of Religion will pretend zeal for it , so they may do it mischief , and when they rejoyce at the failings of good men , will yet seem greatly offended for them . They did so here ; they would faine have had an hand in building the Temple , the building whereof they most earnestly maligned , Ezra 4. 1 , 2. Dalila will take Sampson on her knee to cut off his haire . Judas will kisse his Master that he may betray him . Christs enemies will court him that they may entrap him , Mat. 22. 16. and Pauls enemies will preach Christ to adde affliction unto him , Phil. 1. 16. we finde Satan one while tempting Christ , another while confessing him , denying him in the Pharisee , John 7. 52. acknowledging him in the man possessed , Mark 1. 24. ( but with a mischievous purpose in both , as if it were Learning to deny him , as if it were madness to confesse him , ) one while leading him to the Temple ▪ another while shewing the World . He hath Temple temptations , and secular temptations , it is all one to him , the Serpents skill or Samuels mantle , so he may either way be doing mischief . And the Lord said unto Satan ] The Lord Christ , the Angell before whom Joshua stood , the Mediatour and Intercessor for his servant . The Lord rebuke thee O Satan ] Restraine thy pride ; silence and muzzle up thy mouth , cast out thy Bill of complaint , throw thee over the Barre , that thou mayest not rise against his servant any more . And if thou be still clamouring , then once again . The Lord that hath chosen Ierusalem , rebuke thee ] Must Gods holy Tribunal be still troubled with the obstreperous malice of a common Barrater ? canst thou hinder the Adoption , or alter the immurable Election of God ? we see hereby the Rage of Satan , he never gives over accusing till God silence him . And we see the Love of God , be Satan never so clamorous , God never gratifies him with an hearing , but answers all his accusations with his own free love , and gratuitous Election . The Lord that hath chosen Ierusalem , rebuke thee . Is not this a Brand pluck'd out of the Fire ? ] Hath he not suffered enough already , except he be quite burnt up ? have I begun to deliver him , and shall I not perfect it ? did I bring him out of the furnace of Babylon sore against thy will , that I might gratifie thy malice in destroying him here ? Can I be weary in shewing mercy , when thou art unwearied in doing mischiefe ? I have delivered him to build my Temple , and to set up my worship , and the mercy begun , I will finish maugre all thy malice . The words contain a Vision of a special mercy to Joshua , set forth in the manner of a juridical processe . Wherein we have 1. Joshua his Ministry and defence . He stood tanquam Servus . Reus . 2. The adversary , Satan and his work against Joshua to Resist . Accuse . 3. The Advocate . The Lord . 4. The victory over Satan , The Lord rebuke thee . 5. The foundation thereof , Gods Election of Jerusalem , and his compassion to Joshua . He shewed me Ioshua ] That which the Prophet saw was only in a Vision and Representation , not really and in effect : for where was the Priest to minister but in the Temple and at the Altar ? and these things were yet but in consultation , nothing finished ; yet in a Vision the Prophet seeth it all done . With God , promises and threatnings give a kinde of being unto things before they are produced . 1. They exist in decreto Dei ; in Gods decree , and so are known only to himself , Acts 15. 18. 2. They exist in verbo , in the word ; and so are known only to faith , which is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the very present subsistence of things which to hope are but future ▪ Heb. 11. 1. 3. They exist really in opere & effectu ▪ in the work done , visible to the sense of all beholders ▪ and so wicked men know the works of God in execution which they knew not in denunciation , as our Saviour tells us , Matth. 24. 38 , 39. though Noah had threatned the deluge , yet they knew not untill the stood came and took them all away : When there was no Temple the Prophet sees Joshua ministring : When Ahab was not yet gone to Ramoth Gilead , the Prophet saw all Israel scattered , 1 Kings 22. 17. when there was no natural strength . Abraham saw Sarah conceiving , Rom. 4. 19 , 20 , 21. Whatever the faith of a Prophet can fee in a vision , the faith of a believer can see in a promise . When therefore we have Gods promise , how crosse soever it may appear to sense or reason , we should with David encourage our selves in the Lord our God , 1 Sam. 30. 6. and rest upon his name , I AM , who calleth the things which are not , as if they were . He that gave Being to the world out of nothing to make good his decree of Creation , can give unto any man comfort out of nothing , to make good a promise of mercy and deliverance . He can command his loving kindnesse , Psal. 42. 8. He can create peace , Isa. 57. 19. when all second causes , Vines , Olives , Fig-trees , Fields , Herds , Stalls , do wholly miscarry , we may rejoyce in God , and glory in his salvation , Habak. 3. 17 , 18. when our flesh and our heart failes , we have him for our strength and for our portion still , Psalme 73. 26. We live in failing times , we have found men of low degree Vanity , and men of high degree a lie ; we have leaned on our house , but it did not stand ; we have leaned on our staff , and it hath gone into our hand . We trusted too much in Parliaments and they have been broken ; in Princes , and they have given up the ghost , net vitia nec remedia ferre possumus , we have been afflicted both with our diseases and with our remedies , feare , and the pit , and the snare have been upon us , we have been changed from vessel to vessel , and we break every vessel we are put into ; our ships have been broken , our trade broken , our estates broken , our Government broken , our Hopes broken , our Church broken , nothing but our hearts and our finnes unbroken . A sad thing , that a people will be quite fatherlesse , before they will think of going to God ; that they will have their way hedged up with Thornes , before they will resolve to returne to their first husband ; that they will be brought to husks , before they will come to themselves , and go to their father ; that they will be brought to such extremities , as not to know what to do , before they will have their eyes upon the Lord . Well , it hath been our sin and our folly , to trust in broken reedes , in dying and perishing comforts ; let it at last , before the Epha be sealed , before the decree bring forth , be our wisdom , and our faith to trust in the living God . And by repentance and humiliation to remove our sinnes from between God and us , and then no other impossibilities can obstruct the passage of mercy unto us ; nothing can any more hinder the fulfilling of an evangelical promise , then of a prophetical Vision . Well , whether in a vision or really , he saw Joshua standing . And he stood , 1. Tanquam servus , to minister before the Lord . Whereby we learne , 1. That as the Ministers of the Lord have their mission from him , Rom. 10. 15. Heb. 5. 4. so they ought to receive Instructions from him , to do all in his Temple according to the patterne he gives them , 1 Cor. 28. 11. Heb. 8. 5. to speak nothing but according to his prescript and direction , His Words , Ezek. 2. 7. His Counsel , Act. 20. 27. what they have received in command from him , 1 Cor. 11. 23. A servant is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , A living Instrument , & Instruments must be led by the guidance of the principal cause . Semper agat ne rogat , nec nisi jussus agit . Woe be unto us , if we speake any thing in Gods Name , which he hath not commanded us , Deuter. 18. 20. 2. Having received Instructions , they ought with all Reverence and readinesse to obey them . We cannot but speak the things which we have heard and seen , no dignity , no excellency is a supersedeas to duty . Joshua , and other Priests ; Paul , and other Elders ; Angels , and other Ministers are all fellow labourers in the service of Christ ; Zachary 3. 8. Colos. 4. 11. Revelations 19. 10. 3. That they are alwayes in the eye of God , to Counsel them in their duties , to search them in their performances , to heare them in their Petitions , to tender them in their sufferings , to protect them in their feares and dangers . The anointed ones do ever stand before the Lord , Zach. 4. 14. And since they do so , 1. They must learn to walk fearfully and humbly , to discharge their Ministry heartily as to the Lord , to consider the weight of their Pastoral Office , as men that must give an accompt , Heb. 13. 17. 2. The people must learne to pray for them . Their duties are many , their Temptations many , their Enemies many , their Infirmities many , their Discouragements many , the Infamies , Contempts , Reproaches poured out upon them , the devillish Machinations and contrivances against them , many , more then many : and therefore they have the more right unto , the greater need of the peoples prayers . When enemies threatned , then the Church prayed , Lord behold their threatnings , and grant unto thy servants that with all boldnesse they may speak thy word , Acts 4. 29. When the Apostle knew he should meet with enemies at Judea , then he earnestly besought the Church to pray for him , Rom. 15. 30 , 31. when he was an Ambassadour in bonds then he moves the Church to pray that he might open his mouth boldly , Ephes. 6. 19 , 20. Thus he stood in a posture of service . II. Tanquam Re●s . As one accused , to answer for himself and others . The sinnes of the age then were general , 1. Neglect of building the Temple , Hag. 1. 2. 2. Marrying strange wives , Ezra 9. 1 , 2. Ezra 10. 13. yet Satan bringeth his accusation against the Priest onely , who was to warn the people , Ezek. 33. 8. his plot was against Israel , but his practice was upon David , to number the people , 1 Chron. 21. 1. If he can overthrow publick persons , cast down a Joshua , blow up a Parliament , make contemptible , and insignificant the great Officers in Church or State , the rest he hopes to have presently in his power , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Cut the Tree up by the roots , and you may easily lop off all the Branches . Thus we finde him sifting of Peter , and hindering of Paul , Luke 22. 31. 1 Thes. 2. 18. Therefore in the Law as great a sacrifice was required for the Priest , as for all the people , Lev. 4. 3 , 13 , 14. Their sinne is of a diffusive nature , from them profanenesse goes into all the Land , Jer. 23. 15. They are the snare of a fowler , by which others are entrapped , Hos. 9. 8. the sinne of him that hath knowledge emboldeneth others , 1 Cor. 8. 10. the Priests sin brought contempt upon the very offerings of the Lord , 1 Sam. 2. 17. And therefore all publick persons , Magistrates and Ministers , should be so much the more vigilant over themselves , by how much the more Satan is busie both to tempt and to accuse them . Plutarch hath written a Book of profiting by Enemies . Certainly next unto this , that they stand before the Lord , and have his eye over them , there can hardly be a more profitable consideration for men in office , then to remember that Satan is at their right hand , to tempt , to accuse , to observe and to resist them . They say those Roses are sweetest which have stinking weeds grow near them ; the nearer we know that Satan is to us , the more holy and pure should our lives be . We have seen Joshua standing ; Let us now see Satan standing , and Satan standing at his right hand to resist him , to accuse him ▪ If we do our duty , Satan is at our right hand to hinder us : If we do not our duty ▪ Satan is at our right hand to implead us . Whether we be conscionable , or whether we be carelesse , he will have some design upon us , something to do against us . 1. He withstands us as a Tempter ▪ No sooner was Christ called out to his Office and Ministry , but Satan presently sets upon him to tempt him , Mat. 4. 1. and usually the more work the more temptation . He stands at the working hand . And the more publick the work , the more sharp and eager the temptation . None more exposed to Satans opposition then a Zerubbabel and a Joshua , a conscionable Magistrate and a zealous Minister . When Magistrary and Ministry are most opposed , we may conclude Satan is most busie . Their office is most against his Kingdome ▪ and therefore his malice is most against their function . 2. He opposeth us as an Accuser , Rev. 12. 10. As the young man said unto Joab , If I should have done as thou sayest , thou thy self wouldst have set thy self against me , 2 Sam. 18. 13. Is most true of Satan , if he can by any meanes tempt us into sinne , he will be the first to accuse us of it . But how did Satan resist Joshua ? no other way that we know of but by stirring up the Samaritans to hinder the building of the Temple , by hiring Counsellors , writing accusations , and procuring an Edict against them , which they hastily put in execution , Ezra 4. 5 , 6 , 23. Satan as the general and chiefe captaine useth wicked men as his drudges and instruments in all his oppositions against the Church . All the world are under two Heads , in their peaceable capacity , under two Princes , holy men , under Christ the King of Saints , and wicked men under Satan the Prince of this world , that worketh effectually in the children of disobedience , Ephes. 2. 2. and in their military capacity , holy men under Christ the Captain of our salvation , Heb. 2. 10. and wicked men under Satan , the great Dragon , who are taken by him at his will , 2 Tim. 2. 26. And therefore , 1. Believers must accordingly arme themselves with the whole Armour of God , when they give their name to Christ , and provide for sharp troubles from principalities and powers , especially the Ministers of Christ in the service of his Church : No life more comfortable , more honourable but a warfare belongs unto in . The weapons of our warfare , saith the Apostle , are mighty through God , 2 Cor. 10. 5. and endure hardnesse , saith he to Timothy ▪ as a good souldier of Iesus Christ , 2 Tim. 2. 3. Every good Sermon stormes some or other strong hold of Satan , and mortifies , at least aimeth at mortifying some one or other lust that is subservient unto his Kingdome . There will be continual Temptations , we must labour and pray for Grace to overcome them . And there will be continual Accusations , we must labour and pray for Faith to answer them . 2. Wicked men may see in opposing Joshua ▪ in building the Temple , in withstanding the Ministers , and work of Christ in his Church , what Master they serve , and whose interest they : promote . They are but vassals of Satan , acted by the s●me principles of enmity and malignity which are in him . He that committeth sinne , is of the Devil , 1 John 3. 8. And whereas men may be of the Devil two manner of wayes , 1. Per modum servitutis , as obeying his commands . 12. Pen modum imaginis , as resembling his disposition : opposing of the work of Christ in his Church , is of this last and worst kinde , wherein men shew themselves not his Servants onely but his Children . As when Elymas the Sorcerer withstood Paul , and would have turned the Deputy from the faith , the Apostle thereupon called him the child of the Devil , Acts 13. 10. Whoever sowe tares in the Lords field , do the work of him who is the Lords enemy , Matth. 13. 25. O how many workmen hath Satan amongst us at this time ! when the Lords husbandmen are so decried , and mischievous doctrines so boldly and with open face published ▪ The Lord grant that we may not be so long smitten with blindness , till we be led even into Samaria . But here is the Churches comfort , That there is a Lord our Advocate with the Lord . As the Lord said to the Lord , sit at thy right hand , Psalme 110. 1. So here the Lord saith to the Lord , Lord rebuke Satan . The Lord sent Christ the Lord to conquer Satan , and Christ the Lord prayes unto the Lord to rebuke Satan . 1. When Satan is the Churches Accuser , Christ is the Churches Advocate , we have an Advocate with the Father ; Jesus Christ the Righteous , 1 John 2. 1 , 2. When Satan is an Adversary to resist , Christ is a Captaine to defend , Heb. 2. 10. He was for this purpose manifested , that he might destroy the works of the Devil , 1 Joh. 3. 8. And he hath destroyed Satan three manner of wayes , 1. Per viam sapientiae , he hath outwitted Satan , and made his own devices to returne upon his own head . By malice Satan brought Christ to his Crosse , and on that Crosse Christ spoiled principalities and powers , and triumphed over Satan , Col. 2. 15. He swallowed the bait of his humanity , and was caught by the hook of his Divinity ▪ 2. Per viam potentiae , in a way of warre and combate , being stronger then the strong man , he overcomes him , takes from him his armour , divides the spoiles , Luke 11. 21 , 22. makes his people set their feet upon the neck of Satan , as Joshua did call the Captaines of Israel to tread on the necks of the Kings of Canaan , John 10. 24. He vanquished him in a single combate of temptation himselfe , so that Satan was faine to leave the field , Matth. 4. 11. and he vanquished him in his warre against the Church , so that he and his Angels are cast out , Rev. 12. 9. 3. Per viam judicii , in a way of juridicall process , He bringeth Satan to his Tribunal , as Prince of Peace , as Judge of the world , makes him accomptable for all his Temptations , for all his persecutions , for all his Usurpations and Tyrannies over the souls of men , pronounceth Judgement upon him , and casts him out , and casts out all his accusations against the Brethren , John 12. 31. 16. 11. Rev. 12. 10. This is a ground of great Comfort , though Christ suffer Satan to tempt and to oppugn his Church , to put out his venome , and power , and policy against it , yet he will still be a wall of fire round about it . If Satan go to and fro to devour , Job 1. 7. Christ hath his Angels going to and fro to protect , Zach. 1. 11. If Satan have four Horns to scatter the Church , Christ hath as many Carpenters to fray them away , Zach. 1. 18 , 21. What ever Poyson there is in Satan , there is an Antidote in Christ against it . He a Destroyer , Christ a Saviour ; He a Tempter , Christ a Comforter ; He an Enemy , Christ a Captain ; He an Accuser , Christ an Advocate ; He a Prince and God of this world , Christ a King of Saints and Lord of Glory . Three names Satan hath given him from his three most active Principles , A Serpent for his Cunning , Gen. 3. 1. A Lion for his Strength , 1 Pet. 5. 8. And a Dragon for his Malice , Rev. 20. 2. And Christ hath a name which meets with every one of these , A Counsellor , no subtilty of the Serpent can deceive him : A mighty God , no strength of the Lion can overcome him : An everlasting Father , no malice of the Dragon can out-act him , and he is wonderfull in All these , ordering and improving his Wisedom , his Power and his Love unto the peace ▪ of his people against whom Satan warreth . II. And further we may here note , That when Satan accuseth , Joshua doth not stand upon his defence , nor plead his own cause , but he answers by his Counsel , his Advocate pleads for him . When we are tempted and assaulted by Satan , we must put off our Adversary to Christ . If we go against him in our own strength , he will certainly be too hard for us . Paul was buffeted by a Messenger of Satan ; he doth not buffet Satan again , but cries to the Lord to help him , 2 Cor. 12. 7 , 8. No name to oppose to the Accusations and fiery Darts of Satan , but the name of Christ . We know not what to do against Principalities and Powers , but our eyes are upon him . Satan brings in his Charge to condemn ; What 's the Answer ? Christ died , Christ is risen , Christ is at the right hand of God , Christ is our Advocate with the Father , Christ hath a plenitude and sufficiency of Grace , Christ can save to the utter most those that come unto God by him , Christ is stronger then the strong man , Christ hath exceeding abundant grace to save the chief of sinners , Christ ascended up on high and gave gifts unto men , even unto the rebellious : If God will not hear the blood of his Son , if Christ will not hear the cry of his servant , if Satan can out-bawl the Intercession of Christ , if Satan can pluck Christ from the right hand of his Father , or can pluck away the compassions of Christ out of his bowels , then , never till then , shall penitent sinners that trust him with their souls and salvation , be cast in their suit , and be put to shame . We see by what weapons Satan is to be overcome ; not by humane counsel or power , but by the Increpation of God , and by the Intercession of Christ ; He only is able to succour those that are tempted , Heb. 2. 18. In his name alone we must go out against this Goliah . Though Satan be trode down under our feet , yet it is the Lord alone that doth tread him down , Romans , 16. 20. Stand before him , Appeal to him , Implore his Rebuke , and you are safe . One thing more the Apostle Jude teacheth us from this Increpet , Not to despise Dominion , not to speak evil of Dignities , since Michael the Arch-Angel contending with the devil , durst not bring against him a railing Accusation , but said , The Lord rebuke thee , Jude v ▪ 8 , 9. This as it is severely forbidden by God , Thou shalt not revile the gods , nor curse the Ruler of thy people , Exod. 22. 28. So is it noted by the Apostle as an evidence of walking after the flesh , of Uncleanness , Presumption ▪ Self-willedness , to despise Government , and not to be afraid to speak evil of dignities , 2 Pet. 2. 10 , 11. How carefull were the Apostles in their dayes to caution Christians against this sin , Let every soul be subject to the higher powers , they that resist shall receive to themselves damnation ; yee must needs be subject , not only for wrath , but but also for Conscience-sake , Rom. 13. 1 , 2 , 5. Put them in mind to be subject to Principalities and Powers , to obey Magistrates , Tit. 3. 1. Inculcate it upon them , they are apt enough through Pride and Arrogance to forget it . Submit your sel●es to every ordinance of man for the Lords sake , to Kings , to Governors ; use not your Liberty for a cloak of maliciousness , but as the servants of God , 1 Pet. 2. 13 , 16. And yet the Princes in whose time they wrote , were Monsters of men for wickednesse . Christian Religion doth ratifie and bear up , it doth not despise or destroy Magistracy , but owneth it to be of God , as his Ordinance and Institution , By whom Kings raign who putteth his name , and an impress of sacred Authority upon them , Prov. 8 ▪ 5. Psal. 82.6 . and setteth them as his Ministers to be eyes to the blind , and feet to the lame , and Fathers to the poor , and Sanctuaries to the afflicted . Great therefore the wickedness of those that despise them , horrid and execrable the enterprises of those which would blow them up , and destroy them . If Corah , or Sheba , or Absolom , or Zim●i had peace , such as these may look for it too , but Solomon assures us of these men , That their Calamity shall rise suddenly , and who knoweth the ruine of them , Proverbs , 24 ▪ 22 , Lastly , From the double Increpation we may draw , 1. Matter of Caution , not to think our selves secure at any time against the Assaults of Satan , He is like the flies , of which he hath his name , Impudent , and Importunate : When he is beaten off once , he will come on again , when he hath been foiled and rebuked once , he will venture a second Increpation : there is no truce to be held with him : when he was infinitely overmatched , yet he departed from Christ but for a season , Luke 4. 13. 2. Matter of Comfort , That we should not despond under the Assaults of Satan . When he multiplies Temptations , Christ will multiply Increpations ; he will deliver a second time , Isa. 11. 11. In six and in seven troubles , Job 5. 19. From the Terrour by night , and the arrow by day , Psalm 91. 5. Christ is never less active and vigilant to help , then Satan is to hurt the Church . If where sin abounds , Grace doth superabound , and God doth multiply to pardon , Rom. 5. 20. Isa. 55. 7. Much more when the rage of Satan abounds ▪ succour shall superabound , and God will multiply to rebuke . Repetitions and Ingeminations in Scripture , note 1 Certainty , as the dream of Pharaoh was doubled , because of Gods fixed purpose concerning it , Gen. 41. 32. Satan in all his oppositions against the building of Gods house shall certainly be disappointed . 2. Constancy , Thou shalt follow Justice , Justice , Deut. 16. 20. thou shalt never give over following it . The Lord will constantly and perpetually rebuke Satan in all his assaults against Joshua and his fellowes . 3. Vehemency and Ardency of affection ; it intends the sense , and makes it superlative , O Earth , Earth , Earth , a pathetical excitation ! Jer. 22. 29. Holy , Holy , Holy ; an ardent expression of the infinite Holiness of God . Isa. 6. 3. The Lord will vehemently , and with much zeal and earnestness rebuke Satan in his Hostility against the Church . 4. Consummation and compleating of what is gone about , I will overturn , overturn , overturn , Ezek. 21. 27. When I begin , I will make an end . God will never give over rebuking and oppossing Satan , till he have wholly subdued him , and brought him under Christ and his peoples feet . And since Christ doth thus certainly , constantly , earnestly , compleatly rebuke him , Let us keep our ground , oppose him with treble and unwearied prayers , 2 Cor. 12. 8. Resist him with stedfastness in the Faith , 1 Pet. 5● ▪ 9. With patient continuance in well doing , Rom. 2. 7. Let us stand , and stand , and stand , pray with All prayer , pray with All perseverance in prayer in this spiritual Combate , Ephe. 6. 11 , 13 , 14 , 18. Christ rebukes and rebukes again , Let us resist and resist again . There remains only the double foundation of this Victory ; 1. Gods gracious Election , The Lord which hath chosen Jerusalem , rebuke thee . The Doctrine of Adoption by free Grace is the strongest weapon that we can wield against the malice of Satan : Thou art my God from my mothers belly , and therefore since Buls , & Dogs , & Lyons do compass and beset , and gape , and roar upon me , Do thou deliver and save me , Be not thou far from me , Psalm 22. 10 , 13. 20. 21. God will admit no Charge against his Elect , Rom. 8. 33. 35. If I were to be saved by Merits of my own , want of merit would condemn me : But where all is of Grace , and free gift , no guilt can condemn him , who hath the Righteousness of another freely bestowed upon him . It is five times together called the Gift , the free Gift , the Gift of Righteousness , Rom. 5. 15 , 16 , 17. O thanks be unto God , Thanks for ever be unto God , for his unspeakable gift , the gift of the Righteousness of Christ bestowed upon us . The next foundation of this Victory , is Joshua's past deliverance , Is not this a brand pluckt out of the fire ? Whence we learn , 1. That Past-Mercies are pledges of more . The work of God is perfect , especially his work of Mercy , Deut. 32. 4. If he snatch out of the fire , he will bring unto his Temple : If he lay a foundation , he will bring forth the Head stone , Zach. 4. 9. He will perfect that which he hath wrought : If he begin a good work , he will finish it , Psal. 138. 8. Phil. 1. 6. He who will not have us be weary of wel-doing , wil not be weary of wel-doing himselfe . His mercy is from everlasting to everlasting upon those that that fear him , Psalme 103. 17. Satan can no more hinder the continuance of it unto Eternity , then he can cause it not to have beene from Eternity . 2. No condition is so sad or desperate out of which the Lord cannot rescue his people . He carries them through the fire , Zach. 13. 9. he preserves them in the fire , Dan. 3. 25 , 27. He brings them through fire and water into a wealthy place , Psalme 66. 12. And this he doth suddenly , in the very nick of danger . In the Mount will the Lord be seen , Gen. 22. 14. and hastily , laying merciful hold on us while we linger , Gen. 19. 16. He repenteth concerning his servants , when he seeth that their power is gone , Deut. 32. 36. and when they are as very out-casts , whom no man looketh after , Jerem. 30. 17. In our greatest perplexities and feares , if we could glorifie God by believing , and stand still without sinful doubts , disquiet murmurings , and diverting unto sinister and perverse meanes , carnal Sanctuaries , and a refuge of lies , we might comfortably expect to see the salvation of God . 3. This Brand God will not only save , but Honour , turn it into timber to build his house withal . When the Lord rescueth a Great and a Good man , out of great troubles and temptations which were ready to consume him , usually he maketh him an Instrument of great and special service . Moses drawn out of the water , Joseph out of prison , Daniel out of the Lions den , David from a world of persecutions and dangers , Mordecai out of the pit of Hamans malice , and here Joshua out of the furnace of Babylon : and all afterwards eminent Instruments of great and honourable services for the Church of God . This is a worthy fruit of afflictions , when they season and prepare us to be beames in Gods House . As the greatest Timber hath the most seasoning . Luther was wont to say , That Prayer , Meditation and Temptation are excellent preparations for the Ministry . 4. God can use weak , improbable , despised Instruments unto great and excellent works . He that could make one Loafe of bread enough to feed thousands , can make one Brand Timber enough to build Temples . He that drew the Prophet out of a pit with rotten ragges , can erect a glorious Temple out of the dust with burnt fire-brands . He blew downe the Walls of Jerico with Rams hornes , discomfited an huge Host of Midianites with a few broken pitchers ▪ converted the world with twelve fisher-men , and chooseth the weak , and base , and foolish things , things which are not to bring to nought things that are , 1 Corinth . 1. 27 , 29. He hath more regard to the lowlinesse of those that are weak , then to the abilities of those that are proud . To teach us not to despise Truth , or Comfort , or any mercy by what hand soever brought unto us , no more then the Prophet did his meat , when God sent it unto him by Ravens , 1 Reg. 17. 5. God hath purposely put rich treasure in earthen vessels , that the excellency of his power might the more shine forth in the infirmity of his Instruments , That no flesh might glory in his sight . And now as on this day hath this Scripture been exactly parallel'd in this Nation in the glorious deliverance we now celebrate . Joshua his work was to build a Temple , Satans to hinder and oppose it . He is an Enemie to all such Building , but that which Tertullian calls , Edificatio ad ruinam , He is all for pulling downe Work . And are not Religion and Lawes the best part of a structure , the foundation ? Are not Princes , Peers , Nobles , Fathers of their ▪ Countrey choise Stones in a building ? Demosthenes tells us , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . That men were Towers and Cities , and not Walls ; doth not the Apostle say of the Church , ye are Gods Building ? 1 Cor. 3. 9. Of this Temple it was that these wicked men said , Raze it , Raze it to the very ground ; down with it , down with it into ashes ; up with it , up with it into fire . They would have turned things up-side down , Isa. 29. 16. downe with Laws , u● with Confusion : down with Jerusalem , up with Babylon : down with the Arke , up with 〈◊〉 : down with Religion , up with Superstition : make Princes , and Peeres , and Gentry , and Ministry , the flowre of a Nation , who were wont to be , like polished Saphires , very fire-brands , blacker then a coale , Lam. 4. 7 , 8. Tell me whether any but heads and hearts filled with the Devil , could ever have invented or executed so bloody a designe . King and Parliament , Peeres and People were standing before the Lord ; for God standeth in the Congregation of the mighty , he judgeth among the Gods , Psalme 82. 1. And Satan will be thrusting in to withstand them . No place so sacred whether he will not intrude . He crawles into Paradise ; we finde him standing before the Lord amongst all the Hoste of Heaven , in the midst of an Angelical consessus , 1 Reg. 22. 19 , 21. But he can do no good at the hand to hinder that from working , he cannot introduce superstition and ignorance at that doore . He tries therefore what he can do under the feet . He croucheth , he digges through a wall , he springs a mine , and gets a den , findes out an hell from whence to murther the innocent , Psalme 10. 8 , 9 , 10. And this not to resist or accuse onely , but utterly to destroy ; to turne head , and hand , and feet , and the whole body into very fire-brands . And he hath been at this work once and againe . This was not the first time he had been resisting or rebuked . He tryed by water in that invincible Armado in 88. And now by fire more terrible then that of Babylon , which would not have left so much as a Brand remaining , which in the twinkling of an eye would have done more mischief , then threescore and ten years captivity in Babylon . But God be blessed we were not as a Brand in this fire , but as Moses his Bush not consumed , as the three children , not so much as singed by it . That out of this fire , not a few Brands , but many goodly Cedars , and the Vine , the weakest of trees , the poore Church of Christ amongst us , were not plucked , but preserved from it ; Gods mercy preventing Satans malice , and making their own tongue to fall upon themselves , and by that little mercy which was in one of these bloody men , to snatch one brand out of this fire , quenching the flame which would have devoured all the rest ; so inconsistent was this villany with a dram of mercy . And all this not for our worthinesse , but for his own free grace , because he loved England , and chose it for a place to set his Name in . And blessed be his Name , that notwithstanding all Romish attempts , and machinations , we have had his presence , and the true reformed ▪ Religion in the midst of this Nation , for now a full hundred yeares ; for so long it is from Novemb. 17. 1658. since Queen Mary died , and that glorious Princes Elizabeth , succeeded in her Throne . In this moneth were her fires quenched , and in this moneth was this fire quenched , the eyes of the Lord running through the earth , to shew himself strong in behalf of this poor Nation . And now what remaines , but being thus delivered , and yet through Gods mercy in the possession of the reformed Religion ( the Lord knows how long that yet may last ) we should betake our selves to the duties here mentioned by the Prophet . 1. To stand before the Lord ▪ to have our eye still upon him , to attend his Will , to listen to his Commands , to waite on his Worship , to aime at his Glory , to have our mouthes and hearts filled with the praises of his Name ; who hath made us not as fire-brands pluckt out of the burning , Amos 4. 11. but preserved from it . 2. To put off our filthy garments , to bewaile the woful provocations of all orders of men amongst us , to make hast and be zealous to purge the house of God of those sad corruptions which have defaced it , and of that woful leaven of heresie , which threatens to sowre the whole lump . 3. To get change of raiment , to be cloathed with the garments of praise , with the long white Robe of Christs righteousnesse , that our nakednesse be not discovered , to worship the Lord in the beauties of Holinesse . 4. To walk in Gods wayes , and to keep his Charge , to be zealous and conscionable in all our peculiar duties , to hold fast those wholesome truths which the Lord hath so long continued unto us . We know how busie forraigne Emissaries are , who are said to swarme among us , under a disguize , and in a mysterious way to infuse their doctrines into the mindes of credulous and seduced people . We see what hideous errours are every where broached ; what contempt is poured out upon a learned and faithful Ministry . What dishonour is cast upon Magistrates , as if it belonged not either to their power or duty to take care either of the truth or worship of God in their Territories : What immense and boundless licence men take to write , print , publish the most horrid opinions without check or controle : what sad effects this infinite liberty hath produced , in some Atheisme , in others Scepticisme , in others Apostacy , in others sad divisions , jealousies , animositites , scarce any face left of that Christian love , and holy communion which heretofore shined in the Assemblies of Professors . What woful Symptomes we have of Gods threatning to remove our Candlestick and his Glory from us . Calling home to himself many eminent Ambassadors in the Church , laying aside many worthy and religious Patriots in the State ; exercising his Ministers that remaine with the reproaches and defamings of many : our leaving our first love , and former zeal for the truths of God : The doleful confusions and changes in the State ; Governments changing as it were with the Moon , up one moneth and down another . Certainly it is through the wrath of the Lord of Hosts that a Land is darkned ; It is for the Transgression of a Land that many are the Princes thereof : It was a forerunner of a final wrath amongst the ten Tribes , when God left them to pull down one another . Oh what need have we to be awakened , to lay these things to heart , to prepare to meet the Lord , to do our first Works , to revive the ancient communion of Saints , to awaken the Spirit of prayer , and to cry mightily unto God , to spare his people , and not to give his Heritage unto reproach : ▪ To receive the truth in love , and to contend earnestly for the Faith once delivered unto the Saints : To use all holy endeavours in our places and stations to keep the glorious presence of the Lord still amongst us . To prove all things , and hold fast that which is good : to try the spirits whether they be of God : To provoke one another , to speak often to one another , not to forsake the assembling of our selves together . It may be the Lord will return and repent , and leave a blessing behinde him . That so we whom the malice of Satan and wicked men would gladly make Brands , may by Gods blessing be Trees of Righteousnesse , the planting of the Lord , that the spirit blowing upon our garden , the Spices thereof may flow out , and our beloved may delight in us , and eat his pleasant fruit . So shall the enemies of the Church alwayes finde , that he whose name is the Branch , will still be too hard for the furnace of Egypt , for the staffe of the oppressor . That he who is a Stone with Eyes , will make his Church a burdensome stone , to all that set themselves against it . That he will so watch over this Land , while it continues Immanuels Land , that we shall still , as the Prophet Isaiah speaks , chap. 24. 15. Glorifie the Lord in the fires , Even the Name of the Lord God of Israel in the Isles of the Sea . FINIS . Notes, typically marginal, from the original text Notes for div A57132e-220 Exod. 14. 19. Judg. 6. 11. Judg. 33. 3. Zach. 1. 8 , 11. Dan. 3. 28. Dan. 6. 22. Acts 27. 13. 2 Reg. 6. 17. Gen. 19. 1. The Vision . Job 8. 15. 2 Reg. 18. 21. Ezek. 29. 6. Isa. 24. 17. Jer. 4● . 11. Hos. 14. 3. Hos. 2. 6 , 7. Luke 15. 16 , 17 , 18. 2 Chron. 20. 12 Isa. 36. 6. Zach. 5. 8. Zeph. 2. 2. Joshua standing as a servant Aristot. politic . lib. 1. cap. 4. Depositum Custodi , quod tibi creditum est , no● quod a tè inven●um , quod accepisti non quod excogitasti , rem non ingenii sed doctrinae . Vincent . Lyrinensis . Acts 4. 20. As a defendant . Satan standing . As a Tempter . As an Accuser . Impii diabolum habent primo suggestorem , dei● tortorem , Cyprian de Iejunio & Tentat . Una civitas & una Civitas , Babylonia una , Hierusalem una ; illa R●ge diabolo , ista Rege Christo , &c. Ang ii Psal. 61. Rev. 15. 3 , 17 ▪ 14 , 19 , 16. Joh. 12. 31. ●oh . 5. 14 , 15. Heb. 2. 10. Rev. 12. 7. Subsicuturis testationibus munimenta praestruimus , Tert. de Baptismo , c. 20. vid. Aug. Epist. 148. The Advocate for Joshua , and his victory over Satan . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . — Homer Iliad . Isa. 9. 6. Rom. 8. 33. 1 John 2. 1. 2 Cor. 12. 9. Heb. 7. 25. Luke 11. 21. 1 Tim. 1. 14. Psal. 68. 18. Job 29. 15. The foundation of the Victory 1. Gods gracious Election of Jerusalem . 2. His deliverance of Joshua . Isa. 9. 19. Prov. 28. 2. Amos 4. 12. Rev. 2. 5. Joel . 2. 17. 2 Thes. 1. 10. Jude v. 3. 1 Thes. 5. 21. 1 Joe . 4. 1. Heb. 10. 24. Mal. 3. 16. Joel 2. 14. Isa. 61. 3. Isa. 5. 7. Ezek. 47. 12. Cant. 4. 16. Zach. 3. 8. Deut. 4. 20. Isa. 9. 4. 14. 5. Zach. 3. 9. Zach. 12. 3. Isa. 8. 8. 
A57133	----	The churches triumph over death opend in a sermon preached Septemb. 11, 1660, at the funeral of the most religious and vertuous lady, the Lady Mary Langham / by Edward Reynolds ... Reynolds, Edward, 1599-1676. 1662 Approx. 66 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A57133 Wing R1241 ESTC R11532 13572914 ocm 13572914 100393 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57133) Transcribed from: (Early English Books Online ; image set 100393) Images scanned from microfilm: (Early English books, 1641-1700 ; 799:9) The churches triumph over death opend in a sermon preached Septemb. 11, 1660, at the funeral of the most religious and vertuous lady, the Lady Mary Langham / by Edward Reynolds ... Reynolds, Edward, 1599-1676. [4], 37 p. Printed by Tho. Ratcliffe for John Baker ..., London : 1662. Dedication signed: Ed. Norvic. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Langham, Mary, -- Lady, d. 1660. Church of England -- Sermons. Bible. -- O.T. -- Isaiah XXVI, 18-19 -- Sermons. Sermons, English -- 17th century. Funeral sermons. 2003-12 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2005-02 John Latta Sampled and proofread 2005-02 John Latta Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE CHVRCHES TRIVMPH OVER DEATH . Opend in a SERMON Preached Septemb. 11. 1660. at the Funeral of the most Religious and ver . tuous Lady , The Lady MARY LANGHAM . By EDWARD REYNOLDS D. D. now Bishop of NORWICH . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 15. 55. LONDON , Printed by Tho. Ratcliffe , for John Baker at the sign of the Peacock in St. Pauls Church-Yard . 1662. To his ever Honoured and most worthy Friend Sir James Langham K. SIR , IT hath not been without a special providence of God , that this Sermon preached above a year and an half since , at the Funeral of your most religious Lady , should now by your earnest desire , come abroad unto publick view . For hereby a just Accompt is given to the world of those deep and permanent Impressions of Love , Sorro● and Honour , which the memory of so matchless a Consort have made upon your soul , when a wound so long since inflicted , doth not yet cease to bleed afresh upon the continually recurring thoughts of so inestimable a loss . I have read in the Civil Law , That if a woman married again before the expiration of ten moneths after the death of her former Husband , she did Subire maculam Infamiae : But after such a space of time , it was presumed she might overcome the pressures of so great a sorrow , and yet still retain her Honour . You have passed over double that time , and yet not at all out of an unmanly softness , but out of a just and most judicious esteem of those eminent graces , which did so beautifie the soul , and perfume the name of that excellent Lady , you do , not without redoubled Honour , often resume the view and sense of that divine stroak whereby you were deprived of so unvaluable a Treasure . Nor am I my self without a special Advantage acrewing unto me by this Publication , having so good an opportunity to let the world know that great debt of Honour , Love and Thankfulness wherein I stand bound to your noble Father , your self , and all the branches of that worthy Family for those many Favours , those real and great bounties , which ever since I have had the Honour of an acquaintance with you , have been , and yet are enmulated upon me : I have no other way of paying back the Tribute which I ow to you all , then by beseeching the God of Grace to make all his Grace abound towards you all , and plentifully to supply you with the choicest ●f his heavenly Treasures , according to his Riches in Glory by Jesus Christ , which is the unfained prayer of Your most faithful Friend And Humble Servant , Ed. Norvic . THE CHURCHES TRIUMPH OVER DEATH . ISAIAH XXVI . 18 , 19. We have been with child , we have been in pain , we have as it were brought forth wind , we have not wrought any deliverance in the earth , neither have the inhabitants of the world fallen . Thy dead men shall live , together with my dead body shall they arise : awake and sing ye that dwell in the dust : for thy dew is as the dew of herbs , and the earth shall cast out the dead . THe holy Prophet having in the foregoing Chapter set forth many gracious Evangelical promises , doth here in this celebrate them with a song of solemn and publick thanksgiving , blessing the Lord for his salvation to his Church , and his severity against the enemies thereof . Whereupon we find the Church entertaining many holy Resolutions , as fruits and expressions of that her joy . She resoves to trust in the Lord for ever , in regard of his strength and fidelity towards his people , and of his power and jealousie against their enemies , ver . 4 , 5 , 6 , 7. She resolves to wait upon God in the midst of judgements , upon the remembrance of that Name of his , whereby he made himself known to his people in Egypt , Exod. 34 6 , 7. as a God able to give being to every promise , and by his truth and power to performe what his mercy had covenanted to do for her , Micah 7. 20. ver . 8 , 9 , 12. And this confident waiting upon God in trouble is commended ab opposito by the contrary disposition of wicked men , whom favours and mercies cannot perswade to learn righteousness , ver . 10 , 11. She resolves to submit to Gods fatherly Government alone , and to renounce all other usurping and tyrannical Lords , who had exercised domination over her , in reregard of Gods judgements executed on them , and his mercies renued to his people , v. 13 , 14 , 15. She resolves to poure out her prayer unto God in the midst of all present troubles , acknowledging her own impotency , and the miscarriage of all her own carnal counsels and contrivances , and thereupon trusting no longer in her self , but in God which raiseth the dead , ver . 16 , 17 , 18 , 19. Lastly , after all these pious dispositions and noble resolves , she concludeth her song with a triumphal Epinicion and insultation over all her enemies , and with an assurance that as they should die and not live , fall and not rise , their persons and their memories should perish , ver . 14. so she should live , and rise and sing , and flourish , as the herbs buried in the Earth , when the dew of Heaven falls on them to refresh them , ver . 19. Some refer the words to the Babylonian Captivity , wherein they were as dead bones in a grave , Ezek. 37. 11 , 12. without any strength , wisdome , or visible hope of being ever delivered . Some to the afflicted state of the Church under the Gospel , and the Rest or Sabbath which the Lord would give them at the last , out of all their labours and sufferings , Heb. 4. 9. Rev. 20. 2. Some to the last Resurrection and the faith of the Church touching that . And there is nothing more usual then for the Church and holy men therein to support their hearts above their incumbent afflictions , and to secure to themselves , the comfort of promised deliverance , notwithstanding all the seeming improbabilities thereof , by the general doctrine of the Resurrection . See Job 19. 25 , 26 , 27. Isa. 66. 14. Hos. 6. 2. 2 Cor. 1. 9. Whatever was the particular state of the the Church then , certain it is , that in the general the words extend to the Resurrection of the faithful , and are so interpreted by the Ancients , Irenaeus , Tertul. Hierom , Cyril , Augustine , and by learned moderns Expositors . The sore affliction here of the Church is compared to the pangs of a woman in travel , who earnestly cryeth out , and striveth to be delivered ; a frequent allusion to expresse any exquisite pain by , Isa. 13. 8. Jer. 13. 21. She had in this her sore distresse , cryed with strong groans and cryes unto God to be delivered , but all in vain , she brought forth nothing but wind , pain without profit , Jer. 12. 13. Wind is an usual expression , whereby the Scripture describeth frustraneous events , Jer. 5. 13. Hos. 8. 7. 12. 1. the womb of the Church miscarried , and brought forth , flatum pro faetu , they looked for salvation and deliverance , but they were totally disapointed , they had the pains of a travelling woman but not the comfort of a child born , John 16. 21. when they looked for deliverance from one calamity , they fell into another ; or as some render it , instead of bringing forth a child , or working any deliverance , they were delivered of their own spirit , or gave up the Ghost . The next words are a litteral explication of the metaphor , We have not wrought any salvation or deliverance . All our conceptions and cries end in vanity and disappointment . All our Hopes touching the ruine of our enemies , ver . 14. are come to nothing , they are not fallen . But we are dead men , very carcasses , we dwell in the dust , we are as low as calamity can make us . Now above all this misery the Church by faith lifteth up her head , in the assurance of a glorious Resurrection . She turnes away from the view and sense of her own sufferings , from the conceptions and parturitions of her own Counsels , and carnal contrivances , and with a triumphant . Apostrophe turns to God. Thy dead men shall live ] The pronown is very emphatical , for they are the words of the Church to God , as appears by the continuation of the context , from ver . 16. so it is not meant of all , but of Gods dead men , whether figuratively in any desperate clamity , or really in their graves , For the words will extend to both . Shall live ] or do live , are prisoners of hope , have a seed of life in them , even in the grave . It is the Apostles similitude and illustration , 1 Cor. 15. 36 , 37 , 38. With my dead body ] In the Original it is thus . My dead body , They shall live ; by an usual Enallage of the number , every one of my dead bodies shall live . Some make it an expression of the Prophets faith , applying to himself the comfort of that common salvation , preaching nothing to them which he was not in his own particular assured of . Some take it as an Answer of Christ to the Churches faith , as if it related to that , Mat. 27. 52 , 53. I conceive them to be the words of the Church still , comforting her self in the assurance of Gods mercy to every one of her mystical members , which assurance is expressed by a kind of Hypotyposis , calling the dead to come forth out of the dust , and to rejoyce for her deliverance . For thy dew is as the dew of Herbs ] Thy divine word , power , and promise is able to do unto us as dew unto herbs , though they seem outwardly dried up and dead , yet having a vital Root , they do by the fall of the dew send forth their Leaves and beauty again . Now God hath more care of us then of herbs , and his spirit more efficacy then the dew , and therefore however we may be withered and consumed with calamity and death , yet he will raise us up again , and cloath us with beauty and glory . Thus the Scripture often argues from natural to supernatural things , Jer. 31. 35 , 36. Jer. 33. 20 , 21. Psal. 89. 36 , 37. 1 Cor. 15. 36. And this similitude of dew reviving and refreshing decayed herbs we frequently meet with , Prov. 19. 12. Isa. 66. 14. Hos. 14. 5 , 6. And the earth shall cast out the dead ] as a woman doth an untimely birth . The Grave shall be in Travel with the dead , the Apostle seems to point at such a Metaphor , Acts 2. 24. and shall be delivered of them . Another version thus , Thou shalt cast the Giants in the earth . They who here as Giants did trample on the Church , and were formidable unto her , shall then fall and perish , when thy people shall awake and sing , as ver . 14. so elsewhere , They shall take them captives whose captives they were , and they shall rule over their oppressors , Isa. 14. 2. the sons of them that afflicted them shall come bending unto them Isa. 60. 14. 65. 13 , 14. In the words we observe two general parts 1. The Churches complaint under very great calamity and disappointment , ver . 18. 2. Her triumph over all her enemies and sufferings , ver . 19. The complaint being expressed by the metaphor of conception and parturition intimateth . 1. The Greatnesse of their affliction . 2. The Contrivances they used to procure deliverance from it . 3. The disappointment of them all ; we have brought forth winde , as elsewhere ye shall conceive chaffe , and shall bring forth stubble , Isa. 33. 11. In the Triumph we may consider , 1. The Matter of it , Deliverance from the lowest to the best condition , from death to life , from a carcasse to a Resurrection , from corruption to glory , from dust to singing . 2. The Reasons of it , 1. In regard of the subject , Mortui tui , Gods dead men , Cadaver meum , the Churches dead body . 2. In regard of the Author and vertue whereby it should be effected , the Word , the Power , the Spirit of God metaphorically expressed , Ros tuus , Thy dew is as the dew of herbs . From the first general the Prophets complaint we may observe three things . 1. That the Lord exerciseth his own people , yea his whole Church sometimes with sore and sharp afflictions , with the pangs and throws of a woman in travel . Sometimes we finde them in a house of bondage in Egypt ; sometimes in a Grave in Babylon ; often oppressed with Philistims , Midianites , Cananites , Ammonites , Edomites , Syrians , under the tyranny of the four great Monarchies of the earth . So the Christian Church first under the persecutions of the Heathen Emperors of Rome , and then under persecutions of Antichrist & her witnesses prophesying in sackcloth 1260. years . As Christ first suffered & then entred into glory , Luk. 24. 26. so must his Church , Rom. 8. 17. Christ hath a double Kingdom , that of his patience , and that of his power , we must be subjects under the Kingdom of his patience , before we come to that of his power . The Church must passe through the Sea and the Wildernesse to Canaan , they must be in a working and suffering condition , before they come to the Rest or Sabbath which remaineth for them , Heb. 4. 9. Davids militant Raign must go before Solomons peaceable Raign . Our sins must this way be mortified . Our faith , hope , love , patience , humility , Christian courage and fortitude be exercised . Our conformity unto Christ evidenced . The measure of the wickednesse of the enemy filled . The glory of God magnified in supporting them under , in delivering them out of all their afflictions , and raising them up when they are at lowest . Therefore we should not esteem it strange when we fall into divers temptations , or see the Church of God in the world in a suffering or dying condition , 1 Pet. 4. 12 , 13 , 17. Jam. 1. 2. If we will have Christ for our husband , we must take him for better for worse . 1. His afflictions are short , and but for a moment , Isa. 54. 7. 2 Cor. 4. 17. 2. Sanctified by the Spirit of glory and of God resting upon us , 1 Pet. 4. 13 , 14. 3. Seconded with grace and the power of Christ to support us under them ▪ 2 Cor. 12. 9. 4. Operative unto peace , righteousness and glory , Rom. 8. 28. Heb. 12. 11. 5. Not worthy to be compared with the glory that shall be revealed , Rom. 8. 18. 6. Proportioned to our need , 1 Pet. 1. 6. and to our strength , 1 Cor. 10. 13. If we will come to glory we must go the same way unto it as Christ did , the way of holinesse , and the way of sufferings , Act. 14. 22. and surely if there be enough in a womans child to recompence the pains of her travel , John 16. 21. There will certainly be enough in the glory to come to recompence all our pains , either in our obedience or in our afflictions . II. We might here note , That even Gods own servants in time of trouble & calamity are very apt to betake themselves to their own conceptions and contrivances for deliverance ; they are big oftentimes with their own counsels , and in pain tobring forth and execute their own projections , in order to the freeing of themselves from trouble . Abraham , when he was afraid of Pharaoh and Abimelech dissembled his relation unto Sarah ; David fearing Achish the King of Gath fained himself mad , 1 Sam. 21. 11 , 12 , 13. when he feared the discovery of his adultery , he gave order for the killing of Uriah , 2 Sam. 11. 15. one sin is the womb of another . When Asa was in danger from Baasha King of Israel , he bought his peace with the spoils of the Temple , 2 Chron. 16. 1 , 2. when Jonah was afraid of preaching destruction to Ninive , he fled unto Tarshish from the presence and service of the Lord , Jonah 1. 3. when Peter was afraid of suffering with Christ , he flies to that woful Sanctuary of denying and forswearing him , Mat. 26. 69 — 74. thus the fear of man causeth a snare , Prov. 29. 25. This therefore is a necessary duty in time of fear and danger , to look up ( as the Church here after disappointment by other refuges , doth ) with a victorious and triumphant faith unto God , and to make him onely our fear and our dread , not to trust in fraud and perversenesse , or to betake our selves unto a refuge of lies , Isa. 30. 12. 28. 15. but to build our confidence upon that sure foundation , on the which he that believeth shall not need make hast . If we lean not upon our own understanding , nor be wise in our own eyes , but in all our ways acknowledge him , and trust in him , and fear him , and depart from evil , we have this gracious promise that he will direct our paths , Prov. 3. 5 , 7. the more we deny our selves , the more is he engaged to help us . But when we travel with our own conceptions and will needs be the contrivers of our own deliverance , it cannot be wondred if the Lord turn our devices into vanity , and make our belly prepare wind and deceit , Job 15. 35. as it here followeth . We have brought forth wind , we have not wrought any deliverance , all our endeavours have been vain and succeslesse . III. Carnal Counsels and humane contrivances are usually carried on with pain , and end in disappointment , and do obstruct the progress and execution of Gods promises unto us . If we would go on in Gods way , and use the means which he hath directed , and build our faith and hope upon his promises , we have then his Word to secure us , his Spirit to strengthen us , his Grace to assist us , his Power and fidelity to comfort us , we have him engaged to work our works for us , and his Angels to bear us in our Wayes . But when we seek out diverticles and inventions of our own , when we will walk in the light of our fire , and in the sparks which we have kindled , Isa. 50. 11. and be wise in our own conceit , Rom. 12. 16. and walk after our own thoughts , Isa. 65. 2. no wonder if we be disappointed , and made ashamed of our own counsels , Hos. 10. 6. when we sow the wind , it is not strange if we reap the whirle-winde , Hos. 8. 7. And therefore it is our wisdom to cease from our own wisdom , as the wise man exhorteth , Prov. 23. 4. in as much as the Lord hath pronounced a curse upon those that are prudent in their own sight , Isa. 5. 21. whom usually he disappointeth , Job . 5. 12. We have considered the Churches complaint , her anguish , her disappointment . Now in her Triumph we are first to view her deliverance , and then the causes of it . In the deliverance is a Gradation both in the misery from which , and in the condition unto which they are restored . For the former , 1. It extends unto dead men , whom to quicken exceeds the power of nature . But we do not use to give men over , and lay them out for dead as soon as their breath fails them , some diseases look like death ; therefore the deliverance goes further unto Cadaver meum , my carkasse , which the remainders of vital heat have forsaken , laid out , carried away , severed from the living , hastning to putrefaction . But death makes yet a further progresse , this carcasse must be had out of sight , lodged in the bowels of the earth , and there dissolved into dust , his house must know him no more , Job 7. 10. and yet even here when death hath carried a man to the end of his journey , and landed him in its own dominion , so far shall the deliverance extend . The Damsel whom Christ raised was mortua , though yet in the house amongst the living , Mark 5. 35. The widows son gone a little further into the Region of death , coffin'd up , laid on the Biere , carried out from the House , a Carcasse , Luke 7. 14. Lazarus in deaths den , Inhabitator pulveris , as far as death could carry him , yet raised up , John 11. 38 , 44. so there is a gradation in the Terminus à quo of this deliverance . There is likewise a gradation in the Terminus ad quem , the condition unto which they are restored . 1. They shall Live , and this is a favour though one stay in prison . 2. They shall Rise , their life shal be to an exaltation ; the wicked shall live again , but it shall be to die again ; but these dead shall live and rise , their life shall be an advancement to them . 3. They shall Awake , like a man out of sleep refreshed and comforted , Psal. 17. 15. 4. They shall sing , as victors over the grave , never to return thither more . So we have here , 1. The sad condition of the Church . 2. The great mercy and power of God to them in that condition . Their sad condition in the former of these two gradations . 1. They are dead men , in a condition of death , their whole life a conflict with mortality . And though this be not a calamity peculiar to them , ( for death feedeth equally upon all ) and though there be a great alleviation in their being Mortui tui , The Lords dead men ; yet in some respects we finde the weight of mortality on the Churches side . Wicked men meet many times with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , live in pleasure , and then die in ease , spend their days in wealth and jollity , in vanity and folly , and go suddenly to the grave , die onely once and together , Job 21. 13. whereas holy men have complain'd of dying daily , 1 Cor. 15. 31. of being in deaths often , 2 Cor. 11. 23. of being compassed about with death , Psal. 18. 4. The wicked have no bands in their death , Psal. 73. 4. they are at an agreement with it , have as it were hired it not to disquiet them , Isa. 28. 15. they put it far from them , Amos 6. 3. whereas good men have their souls often drawing nigh to the grave , Psal. 88. 3. Dead , then here they are , 1. Quoad mortis praeludia , all the fore-runners and harbingers of death common to them with all others , sorrows , sicknesses , distresses , and infirmities of all sorts . 2. Quoad vitae exitum , they end their days in the same manner as other men ; the wise man as the fool , Eccles. 2. 16. Psalm 49. 10. thus in common , good men and bad . But godly men 3. Are dead quoad affectus , Their affections and meditations are upon death . Wicked men feed and fat their lusts , fetch out all the sweetness that sin hath in it . Whereas holy men mortifie their earthly members , crucifie the flesh with affections and lusts , are ever dying to sin and the world , Rom. 6. 11. 4. They are dead , quoad seculum , crucified to the world , Gal. 6. 14. and therefore hated by it , John 15. 19. nothing to be looked for from it , but persecution and tribulation , John. 16. 33. as men have done to the green tree so they will to the dry , Luk. 23. 31. suffering belongs to the essence and calling of Christians , 1 Pet. 2. 21. they are hereunto appointed , 1 Thes. 3. 3. They are in his sense properly Mortui tui , the Lords dead men ; for worldlings are not sufferers by calling and profession as true Christians are . They are not in trouble as other men , Psalme 73. 5. Job 21. 7 — 13. II. From Mortui tui , it proceeds to Cadaver meum ; and such they are not onely by dissolution after death , but by condition before it ; used like a dead carcasse , exposed to contempt and dishonour , as the refuse and off-scouring of men , Lam. 31. 45. 1 Cor. 4. 13. troden under foot , Isa. 63. 18. had in derision , Jer. 20. 8. filled with contempt , Psal. 123. 3. made as the ground and as the street for proud men to go over , Isa. 51. 23. thus the righteous is an abomination to the wicked , they loath him as a man would do a dead carcasse , Prov. 29. 27. III. From dishonour they proceed to a kinde of despaire ; They are Habitatores pulveris , they dwell in the dust , they are not onely dust by constitution , Gen. 3. 19. and by dissolution , making the Grave their House , and their bed in darknesse , Job 17. 13. but further by estimation , they judge so of themselves , abhorring themselves , and putting their mouths in the dust , Job 42. 6. Lam. 3. 29. they are valued so by others , Isa. 10. 6. as the mire of the streets . This is the sad condition of the Church sometimes in this world under persecution and captivity , so they were in Babylon as dead bones in a grave , Ezek. 37. 11 , 12. By all which we learn what to look for in the world when we give our names to God. The usage not onely of strangers and enemies , but even of dead carcasses , to be buried in contempt and dishonour . The way to life lies through the countrey of death , as the way to Canaan through a sea and a wilderness ; no scorns , no graves must deter us from a godly life , if ever we hope for a blessed resurrection . Neither may we think it strange when we meet with troubles in the world which are but the preludes and prefaces unto death , nor when one evil is over , may we sing a requiem to our souls as if all were passed , but look for vicissitudes and successions of sorrow , for clouds after rain , till we are landed in the Countrey of death . And since our tenure in this world is so obnoxious both to encumbrance and uncertainty , we should die to the world while we are in it , as those who are very shortly to be translated from it , and having no abiding station here , be careful to look after that City which hath foundations , and so to acquaint our selves before hand with death by meditation on it , and preparation for it , that it may not come as a messenger of wrath , but as an Harbinger of glory , that in our death we may be Mortui tui , The Lords dead men , and prisoners of Hope , the Spirit of Christ in us being the earnest and seed of a Resurrection unto life . We have considered the sad condition of the Church expressed by our Prophet in that Emphatical Climax , Dead men , a Carcasse , Inhabiters of the dust . Let us next take a view of the mercy of God in her deliverance , a deliverance not onely commensurate to her troubles , but victorious over them , dead indeed , but she shall live ; a carcasse , but she shall arise ; asleep , but she shall awake ; in the dust , but she shall sing . So there is mercy fully answerable to the misery , no temptation without an issue , no calamity without an escape . 1. Vivent Mortui , or as others read it , Vivant . True both . They do live , They shall live . They have life in death , and that life shall work them out of death . 1. They do live in death . Wicked men are dead while they live , 1 Tim. 5. 6. dead in Law under the sentence of the curse , as Adam was legally dead by guilt and obnoxiousness the same day that he did eat the forbidden fruit . Dead in conscience under the pain of that sentence , and under the bondage of deserved and denounced wrath , Heb. 2. 15. Heb. 10. 27. dead in sin , under the power of Lust , Eph ▪ 2. 1. Psal. 14. 3. their throats Sepulchres full of rotten words , Rom. 3. 13. their hearts Sepulchres full of unclean affections , Matth. 23. 27 , 28. their lives Sepulchres full of dead works , Heb. 6. 1. But mortui tui , the Lords dead men live even in the Kingdome and Country of Death . 1. They live in praeludiis mortis , in all the forerunners of death ; in the greatest calamities they bear up their hearts in the favour of God , which is better then life , Psal. 63. 3. 2 Cor. 6. 9. In these things , all these things ; we are Conquerours , more then Conquerours , Rom. 8. 37. 2. They live in Regno mortis , in the Kingdome and Country of death ; when death hath possession of them , they live still : you are dead , and your life is hid , Col. 3. 3. The death of a Christian is not the taking away of life , but the laying up of life ; as a Parent takes the Childs money , and keeps it for him : He that believeth shall live , though he die , John 11. 25. As Abel being dead , yet speaketh , Heb. 11. 4. Yea , their very bodies , though dead to them , do live to God , for he is the God of the living , Mat. 22. 32. therefore the Jews call their burying places Domus Viventium . 1. They live in the Promise and Power of God , Mat. 22. 29. 2. They live in the Life of Christ their Head ; whether we wake or sleep we live together with him , 1 Thes. 5. 10. as we are risen with him , and sit with him in heaven , Col. 3. 1. Eph. 2. 6. 3. They live in the Seed of the Spirit of Holiness , whose Temples they are , which is in them a pledge and seminal virtue of Resurrection , Rom. 8. 11. compared with 1 Cor. 3. 16. 6. 19. In which respect the Apostle compareth the bodies of the faithful unto Seed , I Cor. 15. 42. to note , that by the Inhabitation and Sanctification of the Spirit , there is a vital virtue in the body to spring up and awake again . Thus even in the state of death , we have vitam Absconditam , Col. 3. 3. hidden out of our sight and sense , as seed in the Furrow , as a jewel in the Cabinet , as an Orphans estate in the hand of his Guardian , hidden with Christ the first fruits , and in God the Author and Fountain of Life . Thus vivunt , they do live . And further , vivent , they shall live ; for our life in Christ is not a decaying , but a growing and abounding life , Joh. 10. 10 therefore it will break forth into the similitude of Christs glorious Body , in whom it is hid , as the Corn groweth into the likeness of that seed wherein it was originally and virtually contained , Joh. 12. 24. Col. 3. 4. Phil. 3. 21. 1 Joh. 3. 2 , 3. Of natural life we cannot say , I live , and I shall live , for natural life runs into death , as Jordan into the dead Sea : But of Christian life we may say , I live , and I shall live ; it is a life which runs into life , though through the way of death ; as the waters of the Caspian Sea are said through subterraneous passages to have communion with the great Ocean . It comes from heaven , Christ the Fountain and Center of it : and it goes back unto heaven : As a piece of earth falls to the whole earth , so every piece of heaven will find the way to its whole . 2. Resurgent : With my dead body they shall arise , their life shall be given them for their advancement : wicked men shall live again , that they may dye again , and shall rise , ut lapsu graviore ruant , that they may be thrown deeper . Pharoahs Butler and Baker came both out of prison , the one to his office , the other to dishonor , the one to be advanced , the other to be executed : So mortui tui , and mortui seculi , shall both come out of their graves , the one from a prison to a Furnace , the other from a prison to a Palace : In which respect Believers only are called , children of the Resurrection , Luke 20. 36. It is a Resurrection of life to the one , of condemnation to the other , Joh. 5. 29. And therefore to distinguish them from the other , it is added : 3. Expergiscimini . They shall awake as a man refreshed with sleep , which puts a great difference be●ween the deaths and Resurrections of the godly and the wicked . 1. The death of the godly is but asleep : 1. In regard of the seeds of life abiding in them . A man in sleep ceaseth from the acts of sense , but the faculties he retaineth still : So an holy man , though he lose in death the acts of life , yet the seed and root he hath not lost , he lives to God still . 2. In regard of his weariness of the world , and fulness of dayes : A man wearied with labour lies down willingly to rest : Abraham d●ed full of dayes , he was satiated , and desired no more , Gen. 25. 8. the Apostle had enough of the world , when he desired to depart , and to be with Christ , Phil. 1. 23. whereas a wicked man , how old soever , is not said to die full of years , or satisfied with life : He may be loaded , but not replenished ; he knows not whither he is going , and therefore he would fain stay in the world still . But it may be said , Have not wicked men brought death upon themselves , as Achitophel , Saul , Judas , and godly men been sometimes unwilling to die , as Hezekiah ? Isai. 38. 1 , 2. True both , yet neither the one out of the love of death , nor the other out of love of the world : wicked men are impatient of present anguish , and inconsiderate touching future terrours , and therefore rush upon the one to avoid the other : But godly men are weary of the body of sin , and believe the favour of God , and glory of Christs presence , and that makes them desire to depart , and to be with him : Nor did Hezekiah decline death out of a servile fear , being able to plead unto God his uprightness , but out o● a desire to live to compleat the Reformation of the Church which he had begun , and that he might have a Successor to derive the Line of the Royal Seed unto . So then death to the godly is but a sleep , in regard of the rest it giveth them , Rev. 14. 13. from sins , f●om sorrows , from labours , from enemies , from temptations , from fear , from evils to come ; and therefore Job calls the grave his bed , Job 17. 13. and so the Prophet , They shall lye down in their beds , Isa. 57. 2. 2. This awaking makes a great difference between the Resurrection of the godly and the wicked : the one riseth refreshed , as sleep repaireth the decays of Nature , so that a man riseth vigorous and recruited ; therefore the time of the Resurrection is called the time of refreshing , and of restitution of all things , Acts 3. 19 , 21. The other riseth affrighted , as a man awakened with a Thunder-clap , or whose house is in a flame about him ; the one awakes to his work , the other to his Judgement ; it is morning and everlasting day to the one , it is horrour and darkness to the other ; and therefore it is added : 4. Cantate , when they awake they shall sing : as David when he awaked , calls on his Lute and Harp to awake with him , Psal. 57. 8. In their graves , at Bobylon , they hung their Harps on the Willows , no musick then , Psal. 137. 3. but they go out of their graves , as Israel out of the Red Sea , with Victory and Triumph over Death and Hell , and so shall sing the Song of Moses and the Lamb. Dust and Ashes , in the Scripture phrase , are ceremonies of mourning , Job 2. 12. Mic. 1. 10. but here they who inhabit the dust , are called upon to put off their prison garments ▪ and to shake themselves from their dust , Isai. 52. 1 , 2. to awake unto singing and triumph ; when they awake they are satisfied , Psalm 17. 15. Thus we see the deliverance of the Church , is fully as large as their distress . From all which we learn : 1. The true cause why Death and the calamities leading thereunto , do still remain after Christs Victory over them ; to wit : 1 To exercise our Faith and Hope in Gods Promises , for the righteous hath hope in his death , Prov. 14. 32. 2 to conform us unto Christ , as well in the way to life , as in the end , 1 Pet. 4. 13. 3 To wean us from the love of the world , which both useth us ill , and passeth away , 1 John 2. 15 , 17. John 15. 19. 4 To encrease our desires of glory , that we may with good Jacob , wait for the salvation of the Lord , Gen. 49. 18. 5 To commend our love to Christ , which makes us willing to be dissolved , that we may go to him , as a stone is contented to be broken in moving towards its center , Phil. 1. 23. 6 To commend the power of Righteousness , which is not afraid of the King of Terrours , nor to go to Christ , though there be a Lion in the way , Act. 21. 13. Rom. 8. 35-37 . 7 To shew the sweetness and virtue of the Death of Christ , which makes a Bed of a Grave , an Antidote of a Serpent ; hath brought sweetness out of the strong , and meat out of the Eater ; hath bound Death with her own Grave Cloaths , and set a Guard of Angels over the bodies of the Saints ; hath rolled away the heavy st●ne from the graves of his people , and made it a place of ease and refreshment ; hath made our Graves like a Garden , that our bodies like herbs might spring out again ; hath slain Death as Benaiah did the Lion , in its own pit , and hath made it sick of the bodies of his people , and travel in pain like a woman with-Child , till at last it be delivered of them . 2 We should by Faith and Hope in this Doctrine comfort our selves against all other calamities , and incourage our selves against Death it self , which is but a depositary , and shall be an accomptant unto God for every member of his Church , though it hath swallowed them , as the Whale did Jonah , it shall cast them up again : though to the wicked it be a Trap-door which lets them down to Hell , and so keeps them in the midst of laughter sorrowful , in the midst of plenty and pleasures fearful , in the midst of hope doubtful , when they remember the dayes of darkness , for they be many , and the dayes of torment , for they be more : Yet to Believers it is a Bed , a Rest , a Sleep a Friend , when it shuts the door between us and the world , it opens a door between us and heaven : Pardon of sin , and peace with God , makes us bold to play with the hole of the Asp and with the Cocatrice den , Isai. 11. 8. We have thus far considered the Church as dead , buried in the dust ; as quickned , raised , awakened , delighted in God : We are III. To take a view of the causes of this deliverance , which are 1 Dispositive , in regard of the Subject . 2 Efficient , in regard of the Author . The dispositive causes qualifying the Subject for this deliverance , are in the two Pronowns , Tui , and Meum : thy dead men : my dead body . These mercies are not promised generally unto all dead men , but unto the Lords dead men , whom he hath chosen and formed for himself , Psalm 4. 3. Isai. 43. 21. If he say thou art mine , neither water , nor fire , nor East , West , North , South , Egypt , Ethiopia , nor any other Enemy shall keep us back from him , Isai. 43. 1 , 2 , 6. 1. His we must be , if we will not be lost in death . 1 His by Consanguinity ; for Christ having taken upon him the Nature of Adam , and the Seed of Abraham , and so vouchsafing to call Believers Brethren , Heb. 2. 11. by that means God is become our Father , John 20. 17. and therefore in the deluge of desolation , he will bring us into his Ark , as Rahab , when she was delivered her self , called together her Kindred to share therein with her , Josh. 6. 23. 2 His by purchase ; there was a dear and precious price paid for us , we were bought with no less a price then the Blood of God , Act. 20. 28. and therefore he will vindicate his Claim and Title unto us ; no man will lose what he hath paid for , if he be able to rescue and recover it out of the hands of unjust possessors : Christ having bought us , Death shall not with-hold us from him , the Redeemed of the Lord shall return , Isai. 51. 11. 3 His by Covenant ; thy Maker is thy Husband , Isai. 54. 5. and being married to her , he will make her return , Jer. 3. 14. Any loving Husband would fetch back his Wife from the Dead , if he were able to do it . 4 His by Dedication , Inhabitation , Consecration , as a Temple , 1 Cor. 6. 19. If Death destroy his Temple , he will raise it up again , John 2. 19. The Spirit that dwelleth in us , will quicken our mortal bodies , Rom. 8. 11. 2 His dead men we must be ; we must dye to sin , because he died for it ; we must kill that which killed Christ ; we must be dead unto sin , if we will live unto God , Rom. 6. 11. His dead men , his perseverantly until death , Rev. 2. 10. His patiently , even unto death , Heb. 10. 36. Nothing must separate us from his love . His ultimately , whether we live , we must live to the Lord , or whether we die , we must die unto the Lord , Rom. 14. 8. that he may be glorified in our mortal bodies by life , or by death , Phil. 1. 20. And being thus His dead men : 1 We are sure Death comes not but with a Commission from him , his providence sendeth it , his power restraineth it , his love and wisdome guideth and ordereth it to our good ; it is his Officer , it shall touch us no further then he gives it authority , John 19. 11. He hath muzled and chained it ; he saith to Death , as to Satan concerning Job , He is in thine hand , but touch not his Soul , meddle not with his Conscience , or with his Peace ; and for his Body , thou shalt but keep it , thou shalt not destroy it , thou shalt be accomptable for every piece of it again . 2. Being His dead men , he hath alwayes an eye of compassion upon us , our sorrows and sufferings he esteems his own , Isai. 63. 9. Col. 1. 24. Act. 9. 4. and if they be his , he will certainly save us from them , and conquer them as well in us , as in himself , for unto him belong the issues from death , Psalm 68 20. 3 As ever therefore we look for blessedness in death , or deliverance from it , we must labour both living and dying , to be the Lords , that he may own us when the world hath cast us out , that we may be precious in his sight , when we are loathsome to the world ; jewels to him , when dung to men , that our Graves may not only have worms in them to consume us , but Angels to guard us . If we die in our sins , and be Satans dead men , we shall never rise with comfort , rottenness will feed not on our bodies only , but on our names , we shall have worms in our consciences , as well as in our carcasses : But when we can say , Lord , I am thine , thou art mine , we may thence infer , we shall not dye , Hab. 1. 12. We have a life which death cannot reach , Col. 3. 3. this therefore must be our special care , to be Mortui tui , to dye to the Lord , to fall asleep in Christ , 1 Cor. 15. 18. that when he comes we may be found in him , and so may be ever with him , 1 Thes. 4. 17. This is the first qualification of the Subject for deliverance , to be Mortui tui , the Lords dead men . 2. The next is , that it is Cadaver meum : 1 Mine , as the words of Christ , being my body , they shall surely rise : 2 Mine , as the words of the Church ; Every member of my dead body shall rise in the unity of the whole . 1 Then my dead body being members of an Head that lives for ever , and hath the Keys of Hell and the Grave , shall certainly rise : His life is the Foundation of ours , Because I live , ye shall live also John 14. 19. If death had held him , it would much more have held us : But because in him the Mercies of David are sure , therefore his Resurrection is an assurance of ours , Act. 13. 34. Christ will not be incompleat , and the Church is his fulness , Eph. 1. 23. The feet under water are safe , when the Head is above it : Christ is said to be the first that rose from the dead , Act. 26. 23. the first begotten , the first born from the dead , Rev. 1. 5. Col. 1. 18. For though some were raised before him , yet not without him , but by the Fellowship of his Resurrection : As though light rise before the Sun , yet it doth not rise but from the Sun. The Mace goes before the Magistrate , but it doth so only in attendance upon him : He the only Conquerour of Death ; and as the first fruits did sanctifie the whole Mass , Rom. 11. 16. so Christ by his Resurrection did consecrate all such as dye in the Lord , to be a kind of first fruits , and first born , Jam. 1. 18. Heb. 12. 23. and therefore it is said , that they shall rise first , 1 Thes. 4. 16. His Resurrection is unto all his members 1 Arrha , a pledge and earnest of theirs ; He having paid our debt , death cannot detain us in prison for it : His Resurrection hath justified us against the claim of death , and will glorifie us against the power of death : What he did purchase by the merit of his death , is made applicable to us by the power of his Resurrection , Rom. 8. 34. 2 Exemplar ; His the pattern of ours : He taken not only from prison , but from judgement , death had no more to do with him , Isal. 53. 8. Rom. 6. 9. In like manner we shall rise Victors over death , never any more to be subject unto it : This the Apostle calleth the Image of the Heavenly Adam , 1 Cor. 15. 49. Phil. 3. 21. 3 Primitiae : The beginning of the future Resurrection ; for he rose not barely in a personal , but in a publick capacity , though it were a damnable Heresie of Hymeneus , that the Resurrection was past , 2 Tim. 2. 18. yet it is a truth to say , that it is begun . He first , then we at his coming , 1 Cor. 15. 23. By what is past in the Head , we are assured of what is expected in his Members . 2 All the particular Members of the Church shall rise in the unity of one body , as mystically joyned unto one Head , and as one Family , Eph. 3. 15. and all one in Christ , Gal. 3. 28. not barely the persons singly considered , but as a Church and Body shall rise . 1 Then be careful to be found in Christ at his coming ; for though all men shall rise , yet with a great difference . The wicked potestate judicis , as malefactors are brought out of prison to the Judge to be condemned . The godly virtute capitis , the life of Christ shall be manifested in their bodies , 2 Cor. 4. 10. 2 A Christian must not onely believe , Thy dead men shall live , but furth 1 My dead body shall arise too . Herein is the Life of Faith in bringing down general promises to our own particular cases , interests and comforts , 2 Cor. 4. 13 , 14. Joh. 20. 28. Gal. 2. 20. 3 Since we shall all rise as one , we should all live as one . As we have all one Head , one Spirit , one Faith , one Hope , one Inheritance , one common salvation , so we should have one heart , and one soul , Act. 4. 32. Love as brethren , have the same care as fellow members one of another , weep with them that weep , rejoyce with them that rejoyce , That our life of faith on earth may in some measure expresse our life of vision in heaven , and since we shall agree there , not to fall our in our way thither , Eph. 4 1. 6. Phil. 2. 1 , 2 , 3. Col. 3. 12 , 13. And thus much of the dispositive cause , qualifying the subject of this deliverance . 2 The Efficient follows . The word and command of God , being like dew to the tender herbs , to revive them when they seem dead . Whence we observe , 1 The facility of the last Resurrection in regard of God , to whom miracles are as easie as natural operations , A Miracle being nothing but a new creation . It is as impossible to us to cause raine as to raise a dead body . He therefore who we see doth cause the one , we may believe on his word that he will the other . We finde Raine and dew used as Arguments to prove the omnipotency and greatnesse of God , Psal. 147. 5 , 8. Job 5. 9 , 10. ler. 14. 22. Zach. 10. 1. And this teacheth us a very useful point , to observe the wisdome and power of God in the Ordinances of heaven and course of nature , and from thence to argue for the setling of our faith in such things as exceed the course of nature ; for there is no lesse omnipotency required to govern natural causes , then to work those that are supernatural . He therfore that keepeth his Law , and sheweth his power in the one , will do so in the other too . The Lord strengthneth our faith by the consideration of natural things , the bow in the clouds , Gen. 9. 12. Isa. 54. 9. the stability of the mountains , Isa. 54. 10. the multitude of starres , Gen. 15. 5. the highth of the heavens , Psal. 103 11. the beauty of the Lilies , Mat. 6. 28 , 30. the Ordinances of the Moon and Stars , ler. 31. 35 , 36. the Covenant of Day and Night , ler. 33. 20 , 21. Thus the Lord teacheth us to make use of the rudiments of nature to confirme our faith in him . I go quietly to bed and am not frighted with the horror of the night . I know the day will return , It is Gods Covenant . I put my seed into the ground in the Winter , I know it will grow into an harvest , the Sun will return , it is Gods Covenant . And why should I not trust him , as well in his Covenant of Grace as of Nature ? why should I not believe that that power which quickens dead corn , can quicken dead men , and can provide as well for my salvation as for my nature ? The truth is , all unbelief doth secretly question the power of God. Things past and present all can believe , because they are seen . But things promised , when they pose reason , and transcend the course of natural causes , and the contrivances and projections which we can forecast , we many times stagger and falter about . Israel confessed what God had done , and that omnipotently , He smote the rock and the waters gushed out , and yet in the same breath they question his power , can he furnish a Table in the wildernesse ? can he give bread also and provide flesh for his people ? Psalm 78. 19 , 20 , 22. Moses himself stagger'd , when the Lord made a promise which seemed to exceed the power of ordinary causes , Numb . 11. 21 , 22. And therefore when God will confirm the faith of his servants , he draweth them off from viewing the greatnesse and strangeness of the promises in themselves , to the consideration of his power . Is any thing too hard for the Lord ? Gen. 18. 14. I am the Lord , the God of all flesh , is there any thing too hard for me ? Jer. 32. 27. If it be marvellous in the eyes of the remnant of this people in these dayes , should it also be marvellous in mine eyes , saith the Lord of Hosts ? Zach. 8. 6. And therefore in all cases of difficulty , when sense and reason , flesh and blood , dictate nothing but despaire , we should by faith look up to the truth of God promising , and to the power and name of God giving being to his promis●s , whose ways are higher then our wayes , and his thoughts then our thoughts , Isa. 55. 8. 9. So did Jehoshaphat , 2 Chron. 20. 12. so David , I Sam. 30. 6. so the Prophet , Ezek. 37. 3. so Abraham , Rom. 4. 19 , 20 , 21. so Peter , Luke 5. 5. so we should all do when we walk in darkness and have no light , still trust in the Name of the Lord , and stay upon our God , Isa. 50. 10. 2 We hence learn the Original of the Resurrection , it is an Heavenly work , as dew which comes from heaven to revive the grass . The Lord resolves the lineage and genealogie of corn into Heaven , Hos. 2. 21. takes it to himself to be the father of the dew , Job 38. 28. It comes from him whose body did shed drops of heavenly dew in the garden , and by them did slay death , and revive he herbs of the grave . We must labour therefore by an heavenly conversation to have our Bodies Temples of the holy Spirit , that this Heavenly vertue , when it hath drawn us out of our graves , may then carry us to Heaven ; for as that which is earthly , when it is out of its place , never leaves descending till it goes to Earth : so that which is Heavenly , will never cease rising till it get to Heaven . Earthly vapors may be drawn up , but they fall again in rain and winde . Wicked men , though raised , will fall again . Any thing of heaven will go to heaven , any thing of Christ will go to Christ. Concerning this dear and worthy Lay , though my custom be to be very sparing in Funeral Elogies , yet many things were in her so remarkable , that the mentioning of them cannot but tend to the Edification of others . I shall not mention her meere Exterrals . The worth , credit and dignity of her family . The gentlenesse and sweetnesse of her disposition , and all amiable accomplishments which rendred her lovely to those that knew her ; nor set forth the proportion between her and the present Text. I shall onely name such things as commended her to God as well as to men . She looked after Heaven very young : would frequently blesse God for the Religious Education which she had under her parents . She was even then assaulted with Temptations unto Atheisme , and to think that there was no God. But took the best course to repell and resist them , that the most experienced Christian could have directed her unto . Immediately betaking her self by prayer unto that God whom she was tempted to deny . She was a woman mighty in the Scriptures , read them over once a year , and searched after the sense of difficult places out of the several Annotations before her . She was as it were a Concordance directing usually to the Book and Chapter where any place of Scripture mentioned in discourse , was to be found . She was constant in reading substantial Authours , of dogmatical and practical Divinity , and by that means grew greatly acquainted with the whole Body of wholsome doctrine . She was unweariedly constant in the performance of private duties , in so much that it is verily believed by him , who had best reason to know it , that for twelve years together she never intermitted her morning and evening addresses unto the Throne of Grace . When she was suddenly surprized with the pangs of this last child , she ran into her closet to be first delivered of her prayer , and to poure out her soul to God , before she was delivered of her child . She had a singular delight in the publick Ordinances , and was a most constant frequenter of them , with very serious and devout attention , calling her memory to an account when she came home , and if any particular slipt from her forgotten , she would enquire of her husband in bed to recover it for her . She left behind her in her closet a paper book , wherein with her own hand she had collected divers general Directions for an holy spending of the day , with several particular meanes for the faithful observance of those General Rules . She highly honoured Holinesse in the poorest and meanest persons , and would frequently with some decent and modest excuse get off from unprofitable & impertinent discourse , that she might have her fill of more edifying conference with such , in whom she had learned of David , to place her delight . For divers months before her death she was wonderfully improved heavenward , as those about her observed , not regarding the world , nor letting any vain word drop from her ; and her countenance many times after her coming out of her closet , seemed to have strange impressions of her conversing with God shining in it , as some conversant with her have professed to observe . She was greatly adorned with Meeknesse , Modesty and Humility , which are graces in the sight of God of great price . When one wish'd her ioy with the Honour lately come to her , she answered , That there was a greater Honour which she looked after , which would bring with it more solid joy . She alwayes expressed much Honour and Reverence to her parents , in all comely and dutiful comportment towards them , which much endeared them unto her . Full of conjugal affection to her dear husband revoking with an ingenuous Retraction any word which might fall from her , which she judged lesse becoming that Honour and Reverence which she did bear to him . When he was ingaged upon publick concernments , and more particularly when he cross'd the seas to wait on his Sacred Majesty , she daily put up such ardent and heavenly petitions unto God for him , as caused those about her to conclude it impossible that the husband of so many prayers and teares should meet with any miscarriage . Wonderful watchful over his Bodily health ; and spying out distempers in him before he discovered them himself . Earnestly desiring what is now come to passe , that he might survive her , that she might never know the wound of a deceased Husband . She had a more then ordinary care in the Education of her children , holding them close to the reading , and committing to memory both Scripture and Catechisme , wherein by her diligence they made a very strange progress , a pregnant instance whereof to speak nothing of her children yet living , was her eldest son , who went to heaven in his childhood , about the age of five or six years , of whose wonderful proficiency in the knowledge of God , an exact account is given by a grave and godly Divine in the printed Sermon , which he preached at his Funeral . She was very affable and kind to her servants , specially encouraging them unto holy duties , who have professed themselves very much benefited in their spiritual concernments by the discourses which she hath had with them . She was very charitable and ready to do good to poor distressed persons , specially those of the houshold of faith , visiting , edifying , and comforting them , and with her liberality relieving their necessities , acknowledging Gods free and rich mercy in allowing her a plentiful portion of outward blessings , and that she was not in the low condition of those whom her charity relieved : In her sicknesse and extremities of travel and other pains , she earnestly pleaded Gods promises of healing , of easing , of refreshing those that were weak and heavy laden , acknowledging her self so to be , not in body onely , but in soul too , and was full of holy and servent ejaculations . Yea , when the disease affected her head , and disturbed her expressions , yet even then her speeches had still a tincture of Holinesse , and savour'd of that spirit wherewith her heart was seasoned . She advised those about her to set about the great and one necessary work of their souls while they were in health , assuring them that in sicknesse all the strength they had would be taken up about that . She desired her husband to read to her in her sicknesse Mistris Moores Evidences for salvation , set forth in a Sermon preached by a Reverend Divine at her Funeral , meditating with much satisfaction upon them . And when some cloud overcast her soul , she desired her husband to pray with her , and seconded him with much enlargement of heart , and blessed God for the recovery of light again . Thus lived and died this excellent Lady , a worthy patterne for the great ones of her sex to imitate . Such works will follow them into another world , where none of the vanities of this , no Pleasures , no Pomp , no Luxury , no Bravery , no Balls , no Enterludes , no Amorous or Complemental discourses , or other like Impertinencies of the world will have any admittance . The more seriously you walk with God , and plie the concernments of your immortal souls , living as those that resolve to be saved , the greater will be your treasure of comfort in your death , and of glory in another life ; whereas all your other delights and experiments for content will expire , and give up the Ghost in Solomons vanity and vexation of Spirit . The Lord make us all wise unto salvation . FINIS . Notes, typically marginal, from the original text Notes for div A57133-e280 Irenaeus lib. 5. cap. 15. 30. Tertul. de Resurrect . c. 32. Hieron . & Cyril in loc . Aug. de Civ . dei lib. 20. cap. 21. Calvin Institut . l. 2. c. 10. sect . 21. l. 3. c. 25. sect . 4. Calvin . Sasbout . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rev. 11. 3. 12. 6. Gen. 12. 13. Gen. 20. 2. Isa. 8. 13. Psal. 119. 51. Jer. 20. 8. 
A57134	----	Evgenia's teares for Great Brittaynes distractions, or, Some slender observations reflecting on those sad times written by E.R. Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A57134 of text R40628 in the English Short Title Catalog (Wing R1247). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 80 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57134 Wing R1247 ESTC R40628 19462040 ocm 19462040 108851 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57134) Transcribed from: (Early English Books Online ; image set 108851) Images scanned from microfilm: (Early English books, 1641-1700 ; 1677:8) Evgenia's teares for Great Brittaynes distractions, or, Some slender observations reflecting on those sad times written by E.R. Reynolds, Edward, 1599-1676. [4], 46 p. Printed for William Sheares ..., London : 1642. Added illustrated t.p. Error in paging: p. 30 misnumbered 6. Imperfect: tightly bound. Reproduction of original in the British Library. eng Church of England -- History. Church of England -- Apologetic works. Great Britain -- Church history -- 17th century. A57134 R40628 (Wing R1247). civilwar no Eugenia's teares for Great Brittaynes distractions or, Some slender observations reflecting on those sad times. Written by E.R. Reynolds, Edward 1642 14874 245 15 0 0 0 0 175 F The rate of 175 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2004-02 Apex CoVantage Keyed and coded from ProQuest page images 2004-04 Jonathan Blaney Sampled and proofread 2004-04 Jonathan Blaney Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion EVGENIA'S TEARES for great Brittaynes DISTRACTIONS or , Some slender Observations reflecting on those Sad Tymes . Written by E. R. — exuperat Magis aegrescitque medendo . EVGENIA'S TEARES FOR GREAT BRITTAYNES DISTRACTIONS OR , Some slender observations reflecting on those sad Times . Written by E. R. — Exuperat magis aegrescitque medendo . LONDON , Printed for William Sheares , at the signe of the Bible in Covent-garden , 1642. EVGENIAS TEARES FOR GREAT BRITTAYNES DISTRACTIONS . MAn whose inward eyes are still representing him with that great Idêa of Uniuersall nature vewing her adorn'd in her richest Roabes , sitting in the glorious throne of her Majestie , and onely valewing things according to their essentiall proportion and greatnesse , shall quickly reade in her spacious visage , that nothing is so constant as variety ; next he shall see himselfe , and not himselfe alone , but that whole Monarchies , and Kingdomes ▪ are ( in respect of that great Circle of our future happinesse ) but the smallest poynt ; and that this great Globe ( which some multiply as Species under one Genus ) is but the true looking Glasse whence a good stampe should reflect ; behold further in this worlds frame as many strange humours , as sundry sects , as many various judgements as self-will'd opinions , with as many different laws , as fantastical customes which should teach us rightly to determine of our unhappinesse , and instruct our judgments to acknowledge their imperfections , and naturall weaknesse ; which I confesse is no easie taske , since the changes of times are ever subject to affoord us so many innovations of Estates , so many falls of Princes , and so many alterations of publike fortunes ; all which informe us not to make too great account of our selves though never so great ; how many names victories , and conquests have we knowne buried in darke oblivion ; which makes our hopes of pepetuating our memories but ridiculous ; and the forgotten state of so many Gorgious showes ( with the glory of so much passed greatnesse ) what doth it but confirme our resolution undantedly to beare the affronts , and thunder-claps of distempered times , wherein — Nonne videmus Quid Sibi quisque velit nescire et quaerere semper ? Worthy therefore ( or rather lamentable ) is the consideration , to see to what passe things ( euen in this age ) are brought , both in opinion and effect ; and would we imploy some time in sounding our selves through●y , how easily should we perceave that the contexture of the best , is built upon weake and decaying peeces , quos fama obscurd recondit , it being an especiall testimony of our frayltie , that we cannot s●ttle our contentment on any on thing , and that it is even beyond our desire and imagination to chuse what we want , and finde out our Summum b●num ; but are ever uncessantly wheeling in this endlesse Laborinth ; we discerne nothing aright , but by a false light , puft up with art and our own opinionatednesse , wee waver betweene divers indifferences ; each houre produceth new fantacies , every day 〈◊〉 follies ; in so much that whosoever lookes home shall hardly find himselfe twice in one and the same e●ate , ●o various is the visage of our soule , subject to perpetuall contrarieties , and the blast of accidents ; hence we prove the Microcosmos of all infirmities , and ( the soule excepted ) of all creatures the worst ▪ and what is this world but an over-shadowed Picture enter-shining with infinite varieties of false lightes , to exercise our conjectures ? Neither is there any reason but hath another contrary to it in this case what can be pleasing ? since no good can bring us pleasure , except that against whose losse we are prepared : Nam in aequo est dolor amissae re● , et timor am●ttendj : Loe then unto what a rep●atnesse of h●rtfull humors are we subject , it being impossible to finde even ground to rest secure : Yea the very perfection of our health being too strong and joyfull must ( as Physitians observe ) in some ●ort be abated , least by ascending too high they over violently recoyle into disorder : nay farther ( though our evills are essentiall ) the very goods we possesse , are onely in imagination : we goe not , but are carried as things that floate , somtimes gliding gently and somtimes Hulling violently , following the inclination of our appetities according as the winde of occasions doth transport us , and as the times shall prove either stormy or calme : so that in respect of the many intermixtures of our miserable infirmities , who can ●dicate his sincerity whilit he dwells in this house of clay : yea the very soule in her passions will rather frame a fantastical subject , then worke upon nothing ▪ So that with the eyes of contempt we should looke on all sublunary destractions , and never ascribe happinesse to that state which dependeth on the tranquillity and contentment of a well born mind , and the resolution and assurance of a well ordered soule , untill it have acted the last , and ( without doubt ) the hardest part of its Tragedy : be no longer then beguiled with the vaine semblance of the world , since the bubbling breath of man ( whose life hanges on his nostrills ) is but like the dew fallen from some humid cloude and can no way secure it selfe from Titans scorching vew , but ( having past its Meridian and afternoone of age ) is still hastened to the night of nature , thus the more we retyre into our selves from all carnall respects the nearer we soare to a divine nature : let not then thy unlimmited appetite so much covet as con●emne the world ( * Contemn●re enim omnia aliquis potest ) since all our friends , honours , and pleasures like Phisitions leave us when we lye a dying , or like wandering Empericks beguile their credulous patients with great ostentation of counterfeit cures , and like shadowes set with the Sun : and how weake alas are the worlds wonders , when fore-topt time with her wafting winges after so many Myriades of yeares still , still inuolues into its accustomed Circle neither will I instance how those glorious Monarchies and stately Pallaces ( somtimes the seate● and content of Princes ) have become the rejected Ruine of unrepairednesse , since these present times affoord so large & unhappy an experience : at which age of teares Democritus may laugh , Tymon expresse his hatred , but Heraclitus cannot chuse but dissolve , since the blacke Mantelled night makes every thing to be silent , and the glittering Starr● ( affronting the silver Moone ) deny their wonted light to restlesse wanderers ; and O thou fairest of Kingdomes and favorite of Neptune , who art as it were departed from the roundnesse of the world ( as if forbidden to partake not onely of the superstitions but unhappinesse of other Nations ) what 's now become of thy fo●mer glory : what Seas of unequall passions now incompasse thee ? Where are thy ●lowring hill tops , thy sweete smiling spring-tides , and those Golden times when every brooke and bush abounded with Milke and Hony ? Alas how art thou left to the favour of frowning fortune ! thy stately Paradice once comparable to those blessed bowers appointed for Sacred Soules , by destinie departed , is even almost scorched with the displayed Beames of angry Phaebus ; thy charming * melody is ( with the dying Swan ) tuning it's sad farewell , and despaire ( which usually drives off all hope ) is onely left to be thy comfort : Looke on the groaning earth , and see what it hath done against heaven through variety of sinnes : cast thy eyes up to heaven , and behold what it hath lately done upon earth , through unusuall moysture : So that the ground beginns to Rebell , and from a Mother becomes a Step dame , yea the Heavens weepe and are growne Chataracts ; send Noahs Turtle and it will returne thee , that the d●luge is not yet past , and that there is no place left for vertues tracts ▪ that Sun which so long hath shin'de without those black cloudes of ignorance and error beginns now to be Ecclypsed ; mutabillity and disrespect attend the Courts of Princes , the great Ones of the Land are divided , and the poore man rejoyceth not in his greene and flowrishing Medowes , thus the State of the whole body ( through ill humours ) is likely to produce but an ill issue : some fall out with nature for casting them in so grosse a mould , and never leave aspiring till they have attained beyond their worth : So that now bring mee on of a farr fam'd familie , whose Ancestors have spent their bloud to reach unto vertues Diadem , leaving triumphant Trophies of their greatnesse to posterity and this Pyrocles shall meete with a Dametas , who hath lately extracted his Gentillity from a durty soyle ; show me those lofty Caedars whose sollid growth and large experience , might justly seeme to claime priority , which are not affronted by every shrubb , and indevoured to be vaine gloriously over topt by every silly sprig of a few yeares florishing : nay bring me those of that holy calling , which deduce sound conclusions from the Sacred truth , justifying the sober assertions from the undeniable Scriptures , who shall not m●ete with such as dare set their stampe of Divine Authority upon their Counterfeit Mettall , and with an unreverent and uncivill liberty censure the Magistrate : and heare they of their Prince such strange things are Law and Iustice ) as that he is but a Shepheard to them ; the most valiant are now the most unfortunate , for what man can runne with so glorious an envy , or ambitious desire to the Goale of a Combate , but may at last meete with an evident overthrow , and can no more assure himselfe of his well-fare then his ruine ; Alas ! where are yee now O yee valiant Caesars with your Trophaeall chariots ? for on of whose deathes the Sun is reported to inuelop her selfe in a Sable Mantle . Ille etiam extincto miseratus Caesare Romam Cum caput obscura nitidum ferrngine texit . And why weepes learned Athens ? which ( like those young men and D●mosells ) sets mourning under the spreading Mirtle , which was once grac'● with the wearied limbes of their lost l●ves , burning whole piles of Beech-trees under that hallowed shade , and hastning to be sprinkle it with the richest spices which may send sweet perfumes to the Heavens ; and ( fi●ing sacred Tapers on every side ) doe nothing but beat their breasts , and howle Epitaphes to the Ecchoing Groues ; why doth learning and Religion ( like Hypocrates Twinns ) thus weepe and laugh together ? wher 's the plea●g harmony of your well according tunes ? Alas ! that the Militia of Theologie should thus turne to a disaffected multitude ▪ and expresse nothing so much as the imbitternesse of discenting mindes : which with their owne venome are likely to consume themselves and others : and O that those gray-haires which like so many Champions have fought thy Duells against that Idolatrous Key-keeper and his wicked adhaerents , should thus goe downe with sorrow to their grave ▪ it is onely proper for a bloody Herod to take off the innocent with the guilty , neither seemes , it indifferent that if some few have beene faulty in the lightnesse of their ware , there should be no more of the profession : but if any have too much leaned to the Bald-pates of Baalls Priests , darkning the world and casting ●rronious Mists before the eyes of ignorance and with the Athenians erected Altars to the unknowne God , my heart shall not thinke , neither dares my pen write any thing in their behalfe , but digna est tua religio odio ; let one or more suffer as they have beene faulty , but O let there be some to excell others , least humane ignorance Maske , or selfe-wil'd perversnesse dangerously cloud the beauty of that Religion , which is now otherwise likely to be rent into many various parcells : how hath the State beene this way lately sicke of too much repletion , when the very factious appropriate to themselves the name of the true Israelits : certainely it is not for every onezealously to worship his owne opinion , when it savours not of Divine inspiration : in this particular we need not seeke our evills without us : and because we feele our selves not throughly sicke our recovery is likely to be the more difficult : but O unhappy time when the ground of Religion ( which is the prop of our Soule shall thus consist in contradiction ) we have no hopes of gayning Heaven by disputing nicities : for the minde of that assailant which is molested with different allarums is easily dismayed : neither can we be safe by continually floting in the Ocean of divers factions : and if we beginne not by time to secure our selves , Alas ! who shall provide for so many greifes , so many evills : nor will it be almost possible : after ( so much digression ) to reduce divine things to their just ballance that they suffer no impeachment : though it will be but deserved of him ( which is not satisfied with that true light which the Sun by the vertue of its beames doth please to Communicate ) to have his arrogance rewarded with the losse of his sight , And O the fond curiosity of our nature ! amusing it selfe to preoccupate future things : when it hath enough to do to digest the present ; but thou wilt say perchance thou art zealous , sincere , & Religious in thy profession : So far I go with thee , & only wish it were with knowledge , temper ▪ & discretion : for know though no man can be too p● in his life or doctrine , nor with his best indeavours attaine perfection as he should , yet though he offend not against the purity of doctrin , or sincerity of his faith , yet if he rashly seperate himselfe from the Church ( breaking the bond of vnity ) he may incurre the censure of an Schismatick : & most justly , if for any sinister ends private respects , vaine-glory , or temporal commodity , either against the Articles of his faith or Doctrine of the Church grounded upon Gods Word ; which indeed proves too appar●t in these times ; Let such witnesse who are more ignorant then Platoes Phylodoxes , lovers of their own opinions , which ( through their windinesse ) are likely to resolve the world againe into its first Chaos , and make it a Babell not of Languages but Sects : which like Hydraes stuft with poyson , or like old vessels full of new wine , fantacies , and strange revellations , reject every thing as Prophane which is contrary to their opinion : who are too wise in Gods eternall Councells , making such as they fancie or please to be elect , others reprobates : when as how darest thou prie into the secret designes of Gods Divine will , and the incomprehensible motives of his workes ; and O vaine Man how couldst thou thus attaine the depth of his sacred de●rees ? Who hath learned thee his high conceites ? or who can 〈◊〉 ●ee with t● 〈◊〉 ●me thoughts which hee doth possesse ? whil'st in a moment he surrounds those Christall mantled skie● ; surely as the worst things ( well used ) prove good ●o t●e best things ( ill used ) become our evills ; and is not Religion sicke of some Hectick distemper , whe● 〈◊〉 - sick Pamphleters , & giddy headed li●ellors , shal up●aide even Majestie to its face ? audacity leading them ( out of an assumed liberty ) to expresse a● ill govern'd zeale ; & is it consonant to reason , that e●ery illiterate Mechannicke should play with the w●rd ? Nay the weaker sex who are commanded silence , and not to us●pe authority , have also freedome to vent their opinions ( O never so much as now immodest ! ) yea and to threaten reve●g with their tender limbes , when as alas ! hat smal member which proclaimes their vallour is likely to prove the be● ( or rather the worst ) instrument for so weake a combita●t ▪ I deny not but seduced agents may ( as , the Divel at first ) worke on the frailty of their nature , but me thinks the first slip cost us so deare , as that connivance and approbation should not ●ster the second unhappinesse ; but it so be that every sex and sect shall have a severall exposition on the Text , and their fo●d opinions shall incite their intellects to rebell against the true inspirer therof , well may we cry out . O Saeclum insipiens & infacotum ! And certainly where all reverence is thus laid aside , devotion will at last grow cold ; and I thinke in time it will be easier to finde out the ●pecies and kindes of nature , then the Sects of this age ▪ mistake me not , I censure not all 〈◊〉 H●cks , whi● are not O●thodox , neither condemne all to be Schismatickes because some fall out to ●e facti●us in Israel ; but where pride and discontent meet with novelty good parts wi●h imp●dencie , and ignorance with pretended Sanctitie , there division mu●t needes 〈◊〉 defect , as union is the Author of Beauty and blessednesse : no humour ●eing so easily counterfeited as that of devotio● , which 〈◊〉 sports so many Ministers beyond themselves , some flashing in their ma●ter , but confused in their Methode , some being as inuective in their d●livery , as d●eaming in their vtteranc● ; some with the flaming fire of ill tempered & indiscreete zeale , shake their Auditors ( like Earthquakes ) with i● applyed terrors of the Law , oftentimes tending to desperation , * but the Lord is not in that fire , but in the still voice ; stanching the bleeding heart and d●oping the oyle of the Gospel into the wounded conscience ; some pride themselves with the bubble of popular applause ( often as causelesly gotten ) as deservedly lost , soothing the people with such doctrine as may comply with their humours , and thus as the Sun ris●g & declining makes long shadows , but at mid-day being at the highest make ▪ none at all , so oftentation , sincerity , & learning seldommeet in those Pastors ; whic● ( l●ke the Par●redge ) run away with part of the shel on their heads ; and l●aving their unripened learning in those sacred Schooles ( if they vouc●sat't to see them ) ayme at their advantage in the Country , & for a fit treasure become theevs ; hence the vulgar , & disaffected 〈◊〉 , ( wanting the faculty to judge of things by themselues ) are led only with an out ward appearance , & if once possessed with the boldnesse to dispise , & malapertnesse to imp●gne those opinions which were before intertain'd with an awfull reverence , will ( especially if some Articles of their beleife are made questionable ) soone admit an equallitie in all other parts of their Religion , rushing into an inevitable confusion and at last reject ( as a tyranicall yoake ) all impressions formerly received , either by the authority of Lawes , or reverence of custome , and will thence forward allow of nothing , unlesse they have given their voyce and particular consent to the same : thus also are those Professors ( almost out of their wits ) opinionated in their hearing , so that be the Man not after their humour , the matter shall have no honour ; arrogating to the instrument what they derogate from the agent ▪ & let him never so much preach the abortive sigments of his own Braine , his applause shall be * Vox Dei , & non hominis : It is the voyce of God and not of man : certainely , though my hea● abhorre all unnecessary and superstitious Ceremonies . ( earnestly wishing that whatsoever is scandalous , contrary to the truth , and offensive in the exercise of Religion , might be taken off , ) yet am I throughly perswaded that God ought to be intermixed in all our actions with an awfull reverence , and an attention full of respect , his voyce being too Divine to have no other use then to exercise the Lunges and please the fancies : good matter is like a beautiful body , and Eloquence the well fashioned Garment , the one not rudely to be ●lubbered up , nor the other exprest in carelesse words : neither ought wee ( like Bees ) alwaies to resort to those flowers which are faire , and neglect the wholesome hearbes : but O how doth it concerne the reformers of these times , to incourage and approve of none , but such moderate wits , whose depth of knowledge hath not led them ●o by-paths in judgement , but have walked in the trodden way of the truly reformed Church ; esteeming it greater glory to establish an Ancient Truth then ignorantly devise a new opinion : Yet , O yet , there is some hopes that those Bondes wherewith we are fettered may be by you stroken off , then will you preserve that contexture , whose dissolution is so much attempted , which notice importes not so much waight , as it requires speede , least it shortly be said , Heu tantum attriticorporis ossa vides ! Then onely will the Church be most happy when truth and peace shall kisse each other , truth without Peace being but turbulent , and peace without truth but a secure injustice ; the glorified Spirits have but one , uniforme worke , wherein they all ioyne the prayse of their Creator : showing that the beauty of order , and the band of vnity must be our double support : why then should we uncessantly entangle our selves with selfe-will'd extravagancies , which argues a mind full fraught with wind-puft conceites , still floting up and downe the superficies of giddy braynes , which are ever governd by the instabillity of a private fantacie ; and doth not the desease exasperate by the Iealousie of the debate ; like that silly Bird which perceiving fire neere her young ones , seekes to blow it out with her wing● so long till she burn ; and make here selfe a Prey in an unwise pitty , so the wofull experience of those times showes that such as indiscreetly meddle with the flame of discention ( kindled in the Church ) rather increase then quench it ; Some will be nought but Ceremonie , and hold fast the bowes whilst they leave the body ; others out of too high a conceit of themselves ( affecting nothing but singularity ) disdayne to goe in the right roade , and through discontent ( at la● ) reject all contradiction ; both which like indiscree●e ●avellers ) have per●ce taken the fairest , but not the nearest way to the●r jour●ies end ; then doth ●t not highly concerne the present assembled body of this Kingdome to direct , and track out such a way , as on the one side may be strongly hedg'd from all superstition , and on the ot●er fenced from affected ignorance ; the distempers of this sort are almost growne immedicable v●lnus , crying out to all those which passe by , whither ever any sorrow or distraction were like that of this Church , for which there is great greife in Sion ; alas ! ●ow is she discipated , and sitts weeping in the dust , her lovers & her friends have fo●saken her , * She seekes whom her soule loves but find● h●m not ; and is become like some forsaken Nymph whom solitarinesse invites to her gloomy grove ; what but whole rills of teares are perceived in thy streetes , venting nothing but remorsefull songs , and powring out flouds which will no longer be i●viron'd with the drooping Willowes ; thy Harps and Musick lye mute , thy heart is fill'd with feares and Plaints , yea and thy Temples almost forsaken ; thou hast not Aza's sicknesse in thy feet● , but thy heart and art neere ( with Ezekiah ) wounded to death unlesse thou use his Physitian , his remedy ; thou that wert in thy full brightnesse , art now likely to droope into the wane of misery ; and which is worse it will not profit thee to seeke outward cure , whilest thou hast thy * executioners within ; thy Garments ( thus rent ) are subject to be torne with every bryer ; thy glory is defac'd , yet seeke not ( with the Elephant ) fo● muddy channels to hide thy deformity , but some Christall streame as well to delineate , as cure thy malody ; thy greefe then being over-past shall be pleasant to thy remembrance ; till when bite not at the stone and neglect him that threw it , neither in thy suffering evills so farre looke on secondary causes as not to reflect on the highest ; thy abstinence must be thy cure ; and ( like poyson us'd to a good Medicine ) thy sinnes and afflictions must prove thy gaine . In Artes divers subjects have no life or essence , but in the agitation , and disputing ; and as in vertue of two equall effects , we hold that the fairest & worthyest , which affordeth most lets , and wherein are proposed greatest hazards , so who knoweth whither it be not one especiall effect of Gods divine providence , thus to suffer his true Church to be vexed and turmoyled with no fewer blasts then turbulent Stormes , whereby ●orowze , and awaken the godly and Religious ●oules from that Lethall security , and ●upified slumber wherein so long tranquillity hath plunged them ; & O thou supreame director of all things , look down on thy distressed Sion , pitty her teares , support her fears ( bred from the seditious dregs of slimyignorance ) ●eepe her sides from wounding , let her triumph still in her Soveraigne head , and ●et not those whi● lewindes dimme her light ; O how sacred were those teares once cast on Ierusalem deploring their desease , & Prophesying their woes ● far exceeding those spent on the banks of Tygris , or those sower-set Hebraick Plaints powred forth by mournfull Captives ( banisht * from their nation ) into Christall Euphrates , which so sadly incompast the stately station of beautifull Babilon ; thou onely O Lord which involuest the waters in a garment , and commandest the outragious Sea to keepe its boundes ( to whom all nations are but as the dust of the ballance , or the drop of a Bucket , who holdest the winde in thy fist and madst the shadow to goe backward ) canst stay the unrulinesse of those head-strong enemies , which have thus over-spread thy Church ; O refine and purge thy flore , clense this spittle of dis●eased opinions ; there is but on way , on truth ; let not heresie prove errour in the fundamentalls of Religion ; but settle those great and long-continuing al●ercations about the best forme of holinesse , and show that high Assembly which way assiduously to agitate such rules as may be most commodious to vnite our present distractions ; that so succeeding posterity may say our moderne reformation hath beene exact to the oppugning of superstitious errours , sweetly to inchant and allay our Schismes ; and ( concluding a timely peace ) to fill this little point of the world , with as pure a devotion , as requisit obedience ; that so there may be no longer difference amongst the Heards-men , whilst the Cananites are yet in the Land , and the adversaries of the truth are mingled amongst us , who make our discords their sweetest harmony ; & that no scoffing Cham , or deriding Ismael make musick of our miseries ; let them speedily be covered with the cloth of silence , least it be told in Gath , & published in Askelon , and the daughters of the Phy●istims triumph and rejoyce that the beauty of Israel is slaine , & the mighty are fallen ; & that leaving off that old humour of loving new things ; & that mayden-like religion ( who are first won by those by whom they are first wooed ) whilst some Sacrifice their reverence to one admired Preacher , others adore this affected Pastour , whilst some are of Paul , others of Apollo ( affecting a shining appearance ) Gods ordinance is neglected , his word had in respect of persons , and it be justly said , vt omnium rerum , sic literarum quoque intemperantia laboramus , that as by our contempt we seeme too much abounding with all earthly blessings , so have wee surfetted ( through our intemperance ) with the plentifull injoyment of our heavenly Manna ; is not this the age so sadly foretold by that Oracle of Divine Truth , wherin not only one Nation shall rise against another , but be divided in its selfe , yea their worst enemies shall be inclos'd within their own confines ; nay as if the Fabrick of the world should not want any thing to dissolve it , if wars and Tumults sicknesse & famine may not sufficiently shake it , behold with greife , how many Imaginary Christs , are forged in the shops not only of Demetrius the silver Smith , but ( with the help of that great and well * experienced Artist of infernall fire-works ) have bin hammered on the factious Anvells of discenting spirits , who through the crasinesse of their heads and not the soundnesse of their hearts , are so much of late growne the Bellowes of sedition ; he that makes a doubt of the fulfilling of our Saviours prophesie , let him but cast his eyes on the actions of our present Tragedy , and veiw the new wayes of our impious devotion , only reserv'd for this deplored time wherein never any seem'd more fierce for Religion , yet more barren in piety ; this makes pastime for our adversaries : yet if any more sincere & unspotted , be given us from heaven to teach us the true path to those eternall Mansions , bidding those personating sectaries of Christianity to carry more devotion in their hearts then in their countinances , and to be more exemplary in doing , then violent in saying , how shall he be the patient of their contumely , and disparagement : so willing are we to expire our latest breath in this lingting sicknesse of dissimulation ; O that so many discertions should be now so common within the Orchard of the Church ; that Satan should thus transforme himselfe into an Angel of light ● certainly it is bad sinning in a Religious habit , and though there may be a deceiving of our sights on earth , yet is there no way to blanch their haulting corruption before their Creator ; so that never more unhappy were any times then these of the last , into which wee are fallen ; our best writers are now most silent , and all our leaves become libells ; every invective pen takes the power to impart its own spleene , and every unstable head his brainlesse opinion ; nay doe not ou● streetes daily swarme with variety of untruthes fram'd ( for some petty gaine ) by the frothy witt of those whose penns are still dipt , either in the flattering , current of sinister ends , and affection , o● the muddy dreggs of * Rebellious faction and ignorance , so that now many can no sooner speake , but cry , and by lying ( when all trades faile ) are learnt to get their living : but which is worst , to plead Authority for their countenance , though they may not be imagin'd guilty of so great a connivance , whose bloud hath so long swell'd in their veines for the reformation of abuses , & to this end have no lesse tyr'd their spirits , then exhausted their estates , and not onely neglected their affaires , but even adventured their lives ; neither are those the Cisternes to convey the cleare & refreshing streames which may water the unprofitable Corners of this Land , where ( with no lesse dislike then open repining ) it hath bin sufficiently proclaym'd in this nature , that the chaff over-topt the fairest Corne , threatning an untimely Harvest ; neither is this the way to weigh all things in an indifferent ballance , and to quiet the Iealousies of the times ; or the Helme to guide that goulden vessell srought with the incomparable treasure of perfectruth , and pure Religion , so longingly expected into the harbour of every conscionable and relenting soule . But it is rather to be wish't that now those swelling Waves ( with such big Volumes ) threaten her sinking , we should cast over board whatsoever might hinder a good voyage , and so lighten her to undergoe so dangerous a storme , since the combustion of all the Elements threaten a● ensuing tempest , wherein so many smooth Divells waite to disturbe the Aire , and ( being inveloped in the clouds of corrupt vapours ) strive under the colour of grace to confound nature it selfe ; but before I wade further into this Deluge of distempers , let not any thinke ( either through the perversnesse of their affected ignorance , or the known blacknesse of their own thoughts ) that it is my intent here to ay me or invect against the truly Reli●ious or well minded Christian , or to brand any honest man with the name of Puritan , being assured that though many with an ignorant painted and superficiall outside ( deluding our eyes and gulling our Soules ) manifest themselves at last to be but meere Hypocrits , guilded Pills , ●nd the rich coverings of durty walls ; yet the most zealcus and well governed men of these times , who with no lesse paines then detestation , Preach downe sinne and ungodlinesse , expressing the power of the Word by its operation in a Sanctified , pure , and unspo●ted life , and without Hypocri●ie or senister en●s striving both in life and doctrine to suppres●e all sinne , are too often and vnjustly branded with that scandalous title ; such Puritans we must all be which meane to see Heaven , that Character being truly placed when it meetes with the contemners of the Church and State , which ayme at the evertion of doctrine and discipline ; of which though it may now be said as Christ once did of the Damosell , shee is not dead but sleepeth , yet is it not to be doubted , but future time will distinguish betweene those over-mouth'd professors ; whose tongues are in their hearts , and those true Nathaniels whose hearts are in their tongues ; and though none are more bitterly invenomed against Soveraigne Authority , the State Ecclesiasticall , and the lawfull approued decency of the Church ▪ though none are more invective against the flourishing blessings of the time , no mouths more raylingly open with the termes of Reprobate , and the denouncing of Gods judgments upon all the world but himselfe and his Sect , and none more lawlesse nor desirous to have all things in Common ; yet the prayers of Gods Children shall quench their fiery Furnace , Daniel shall not be hurt with their Lyon-like mou●hes ; the seditious Israelites shall be appea●'d for Moses sake ▪ ( and by the powerfull groanes of the truly Religious ) Pauls bands shall be loosed , the barren wombe of ignorance be made more fruitfull , and locked-up Heaven , be for ever and ( more powerfully ) opened ; and I desire it may not savour of too much presumption to tell the hopes of our hearts the supporters of our State , the expectation of our best thoughts , yea and the very life of our Soules , how that the eternall comfort and well-fare of this Kingdome , consists in the suppression of the spreading growth of those and the like extreames , wheresoever apparent , by any impudent carriage or disorderly behaviour ; So shall you be a●l glorious within , when you so sweetly sing of mercy and judgement : having no lesse discretion to free the guil●lesse , then justice to punish the Delinquent ; otherwise so much liberty is assumed ( in those divided times ) by factiously turbulent and disorderly Spirits , as will at last threaten a confusion ; then what valews it i● a ship be sunke with a small leake or a great , and where is our remedy if by avoyding surfetting we kill our selves with abstinence ; how vaine alas ! are the attempts of those men which are drunke with the strength of their owne witts , and guided by what-soever their appetites doe most affect ; like Machiavills they stumble at a Straw , but for their own advantage leape over a blocke , their seeming devotion wants a Saint-like sincerity , their profest conscience an exprest feeling , yea where their faith is so voy'd of workes , let them never so much blesse for Israel● ▪ I know they can curse for Balack ; let them never so much pleade for order , they desire to live without it , let their lives seeme never so holy their hearts alas are too too hollow ; and though they draw neare the Lord with their mouth , and boast of nothing but Religion yet doe they live without the power therof , but pulling down with one hand while they build with the other , they will at last by their dangerous slights , unruly passions , and impetuous attempts , so far expresse their ill dispos'd affections , ( though with never so much gravity in their behaviour , so much Gospell in their mouthes , and so much paintednesse in all their actions ) as to appeare * like counterfeit Glo-wormes and rotten woode , or like high hang'd Mills which make much noyse , but grinde but little , or as ▪ shallow streames raging furiously when they carry least water ; O how doth it stand with the refining of our Religion , ( as to pluck down Idolatry even to the least rag or Relique of superstitious inventions & humane traditions , ( o ) to avoyd that dangerous Rock of faction and Schismes ; which now ( through the low ebbe of true Religion or rather the abounding of so many fals ) gives the whole Kingdome so sufficient a warning ; since both these extreames equally impart a blindfolded ignorance ; let Religion be no longer turn'd into the stalking ●orse of vaine-glory and Hipocrisie , for though a hansome garment may for a time obscure their crooked designs , yet when they have brought their ends to perfection ( God grant the Kingdome not to a generall combustion ) those guilded Cupps will prove full of poyson , and those glittering stones meerely counterfeite ; why should Ioab thus kill with imbracing ! Why should Iudas thus kisse with betraying ? nay why should the Pulpits or rather the unhallowed roomes of our too many Ps●do-zelots with the unlawfull assemblies of illiterate Artists , so freely , though ignorantly , produce nothing but blasphemy , faction , and rebellions ? what alas shall tender consciences in this age conclude to be truth , when those of that ( once reverenced ) habit , with Pilate shall wash their hands but not their heart , with Ca●phas shall beate the Pulpits and rend their garments , yet pretend Blasphemy ; and with the Pharisees shall no sooner cry Master , but crucifie . O that so fowle a matter vented from the breath of so many Sectists in those times should be left to posterity in such faire Characters , that men with their hands should write to condemne their hearts , and without any remorse of conscience or feeling of their owne weakenesse eternize their shame and false hoode ; such weather-cock● certainly ( like Phillips Clisophi ) will halt with the times ; but yet let Iacobs voyce be knowne from the rough hands of Esais , can those Hydra's disgorge nothing but poyson : then let not every Mechannick make his durty shop a consecrated Pulpit , every Libertine vent his scens●esse tenents , and S. Pauls decency be utterly extirpated : surely those things ought not so to be ; the Torrid Zone is too violent for so temperate , and well moderated● climate , and experience acquaintes us with that common Axiome ( though in divers matters of lesse consequence ) nullum violentum est perpetuum ; the incomparable Fabrick of this Church and State , perfected by the assiduous indeavours of Pious Princes , religious Martyrs , & unparralel'd Councells , could never have thus far beene erected ( to the admiration and envy of other Nations ) without the well quallified materialls of stable heades , & the continuall blessing of a Supreame providence , which hath thus long supported it ; and shall we now rent all in a moment ? either through the ambition of discenting , if not discontented spirits , or under the specious pretents of a larger freedome . It is not ( I confesse ) to be denied but that the frame of this Kingdome so admirably supported , and thus long continued , may ( like a distempered body ) want a Physitian , yet ought the Apothecary to quallifie the materialls , or else they will misse of a good operation : some lenitive oyle may soften a sollid matter , when a harder substance will not peirce it , and certainely as that state cannot long subsist which is full of broyles , so what likelihood can there be of a prosperous Church amongst so many divisions : be it so ( and too true it is ) that needlesse Ceremonies have of late too much crept into the Church , in so much that S. Paules complaint might well be in force , * Men and Brethren I see that in all things you are too superstitious ; and with Auerrhoës sit anima mea cum Philosophis quia Christiani adorant id quod edunt ; what though ? have we not sufficiently beene miserable in the one but must we needs make our selves unfortunate in the other ; Oh that Religion were once purged from the Lees of the Romish Grape : and for my owne part I wish that ( as with the Papists ) we make not more account of Ceremonies then the substance of Religion , so on the other side we wrong not our consciences by admitting a disconformity in matters beseeming & indifferent ; ( mistake me not ) I drive not to quench the smallest sparke of zeale against the Romish Midianites ; no , goe on for the Lord and for Gidion , let these assembled Worthies prove happie I●siasses to free the Land of Idolatrous worship , and live for ever to extirpate that broode of bloud-sucking 〈◊〉 , but yet cast back their eyes and reflect on that thousand shap't Proteus , whose cruelty and non-conformity equalizeth their too much superstition ; O let it not be said they have taken away the Lord out of the Church , and wee know not where they have layd him ! let not a Calumniating Libertine in a slovenly habit be more respected then a Religious Aaron in a decent Garment , neither let us more desire some Apostata to spoyle , rather then a Constantine to inrich the Church ; for what better signe ( though not alwayes certaine ) is there of the inward Heavenly calling , then an outward reverend gesture ; though with greefe we too too often behold those ragged and rayling Rabshachies , those blasphemous Sanballets , whose black mouthes are ever venting ( from their durty cels ) volumes of affronts against Government and good order ; yea miserable is it to thinke on , how many Scurrilous tongues boldly dare ( not only in every corner of the streets , but also ) with irreverent and ra●ling language in Gods Sacred Temples to speake amisse of what they ought not ; those are the * cloudes without water carried about with every winde , those are trees without fruite twice deade , pluckt up by the Rootes , those are like raging waves of these● , foaming out their own shame , binding the tender conscience , and leading silly * women Captive ; neither whilst those religious Atheists are permitted can we have hopes , that Baalims curses will reflect on himselfe , that Achitophells wisdome will be turn'd into foolishnesse , that justice shall take place or vice be extinguished ; that the good shall be preferr'd or the ill disgraced , no , nor Christ's Spouse kept spotlesse from the s●ames of division ; how glorious ( like the Apple tree in the mid'st of the forrest ) might this Church render it selfe , how might the sincere word of Christ be zealously taught ● how sweetly might truth and righteousnesse imorace each other ? yea how might our present mourning be turned into joy , and the daughters of Ierusalem rejoyco ? were but those turbulent weedes taken from the fairest flowers ; but alas we are now almost growne the Thistle amongst Roses , Ionah's storme doth not cease , our enemies say so would we have it . Israells distruction is of her selfe , and mournfull Sion sits weeping in the dust ; and all for their sakes , who with the too much exprest ●eruour of faction and false doctrine , strive to build with untempered morter , and like Church Rebells , upon some sudden rapsadie , or miraculous Enthu●asme , affront the Minister , rent his cloathes , spurne at the Prayer booke , scoffe at the Lords Table , deride his ordinances , and with a holy madnesse ▪ and devout Phrenzie strive to cast the whole frame of Religion , and good discipline in the mould of their own fancies and disordered humours , an incivillity worse then Heathenisme how zealously read are they at somtimes , but at other , how may you read all their prophane actions in black characters ; and while they seeme to reject the dotage of superstition , fall into the phrenzie of Schisme and prophanesse , or by avoyding the worshipping of Idols , commit Sacriledge ; shall I say those are they against whom our Saviour denounced so many * Woes , who labour rather for the applause of men then the reward of Heaven ? from whose exorbitant pride ( thinking themselves better gifted then they are ) proceed so many dangerous and unheard of tenents ; hence it is that every discontented and selfeopinionated Artist takes upon him to expound the Scripture , little considering that of our Saviour , to * them it is not given to know the secrets of the Kingdome of God ; Alas it is not the ordinary wisedome of flesh and bloud which can judge of the spirit , sure there is something more in it then for every illiterate and idle braine to undertake so waighty a Taske , grace being an especiall concomitant thereunto . Oh how hard ( and with as much sweat of our browes , as toyle of our mindes ) do we labour for the provision of this ba●er life ! and is it so easie a matter to attaine the foode of a better ? I deny not but as there are diversities of gifts , so they are extraordinarily bestowed , but if all should be Teachers , where would be the Hearers ; Nay in time who would care to heare , if none care to study ; what neede have we to sweate so many drops , watch so many houres , peruse so many Tracts , indure so many perturbances of minde and body , and at last ( like the industrious Bee ) divide the sweetest Hony from the rankest poyson , sealing that long 〈◊〉 for truth with our latest breath , if with so much ease we may attaine heaven ; is learning now become so contemptible ? O charity whither art thou fled ! how do those men fall out with learning & the very name of a Scholler , and raile against all the degrees thereof because they could never attaine to any , including so much unhappinesse therein , when it is not Culpaartis sed utentis , as if the sharpnesse of the Knife , and not the madnesse of the actor were the cause of hurt ; can you account S. Paul Vaine-glorious in saying he knew himself nothing inferior to the most excellent of the Apostles ? away then with those sonnes of ignorance who standing upon the quaintnesse of their owne fancies , discent from the opinions of all the Fathers , and even with contumely reject their reverend authority ; what Rhetorick can disswade , what Logick ●ectifie their bransick humours ? Surgunt hi indocti●t eaelum rapiunt , they take Heaven by violence , yea and if it were possible would deceive the elect ; when as nostra haec in literarum peregrinatio sine supremaluce miserabilis quaedam est erratio , our greatest perfection in this divine Schoole is but apparent weaknesse without the cheifest light ; and how acceptable a service would it be to whisper into the eares of those whited Sepulchers , that a charitable discretion were better then their zealous ignorance : but Oh that we could yet rest here , and without farther griefe resound the Ecchoing groanes of a bleeding State , Nam ut olim flagitijs , sic nunc legibus laboramus , Et patimur long ae pacis mala ▪ Saenior armis Luxuria incumbit . Run this way also but the story of our evills , and see whither our distractions have not prov'd as chargeable as our humours are changeable , & whither our affections are not as different , as the cure is likely to prove difficult : my heartakes to thinke that this Kingdome which was la●ely the Glory & pride of Christendom reformed , when all the world was ready to come over unto her , should thus shamefully run away from her selfe ; fortunate ( with Pirrhus ) hast thou formerly beene in conquering of Kingdomes but unhappy to keepe them ; hard case ! when the Mistrisse of the world shall be thus oppressed by her owne greatnesse ; thy Albion Ch●ts are yet free from those crimson staines , which have so deeply dyed thy Easterne neighbours ; and though that brood of Cadmus have lately turn'd those Westerne Mountaines ( contrary to their nature ) into rebellious Troopes of Loathsome Serpents , filling their Boggs with infernall furies , yet I hope their pretended president from their Northern sister , shall as little advantage their designes , as palliate their intentions ; and ( for their sufferance ) I shall wish any , no other punishment then to pay for the breach , who shall hereafter ( without just occasion and dishonourable termes ) deny to maintaine , what hath beene lately ( God grant happly ordered . ) I am cuncti gens vna sumus , sic simus in aeuum , for if that Kingdome ( so dearely of late revnited unto us ) should againe appeare in its former postures , questionles●e by the ilnesse of the example , though perchance upon lesse groundes , others would so farre learne the same lesson , as to make such rents an occasion of loosing the whole ; but I hope we neede not in our time feare the sight of so strange a Prodigie , since the cause being taken off the effect must necessarily cease ; especially , so glorious a Sun having ( by his benigne influences ) expell'd those vapours and dislocated such ill humours as might swell into the Timpanie of future disaffectednesse ; and it were also to be wish't that those burning emotions ( which have lately beene amongst our selves , and whereof we are hourely likely to be more sencible ) might be diverted else where ; least the offending humours ( at this instant so predominant within the confines of this state ) draw us into the feavour of civil descention ; which will so greatly indanger our ruine ; for how neere have our Enemies subverted our publick peace , introduced inevitable mischiefes , and occasioned the generall corruption of our manners ; and whence proceedes the cause of so many distempers amongst us , but from the likelihoode of some violent alterations which are ever attended with inevitable greevances ; so that when we suffer how justly may we say , Heu patior telis vulnerafactameis ▪ Neither are these onely the impressions of our apprehension , without some reall effects of our feare , though we are so dull to conceive what woefull experience too plainly manifests ; few men dying with the resolution it is their last houre ; and are in nothing more deceiv'd , something or other still ringing in our eares , that many have beene sicker and yet not dyed ; when for the present distempers of this sad state ( stupid as we are ) even the generallity of thing● seeme to suffer , and protend the likelihood of our 〈◊〉 ▪ the Heavens ( through unwonted & unheard of moysture have seem'd to take compassion , the aire bin clouded with unusuall darknesse ▪ the fire produced strange meteors , the water unknown Shipwrack ; nay , have we not lately had blowes from a divine hand more to be admired then disputed ; and shall we thus cast our selves into the Sea with closed eyes ? let us in our sad fortunes looke about us , & compare our estate to those who are better ; our Common-wealth is much craz'd & out of tune , our greevan●es ( by ill applied medicines ) have bin inflamed , and not cured ; and yet ( thus are we bewitched ) we still stand gazing on those burning Lamps ; did we know the attendants of intestine broiles we would ( after so much surfetting ) use some abstinence in hope of remedy ; for alas ! who can discribe the fruites of civill discentions ? who can indure to heare those sad Iudaick Songs ? Mothers weeping for their slaughtered children , widdowes mourning for their husbands ; Maydens bewayling the losse of their chastity , and helpelesse Orphans bursting with starved groanes ; let us not then ( like Lyons sleepe with our eyes open ; ●ther let our too much satiety beget our distast ; and though expectation in weake mindes makes a good lesse and an evill greater , yet in these times , as resolution and sufferance must be thy preservatives , so preparation must be thy advantage ; for be assured it came from that mouth which never err'd , a Kingdome thus divided cannot stand ; how neare likewise are his words accomplish'●I came not to send peace but a sword , & a mans enemies shall be those of his own house ▪ what unparralel'd times of peace , we have injoyed is well known , ( no nation having received the like blessings ) O that we had also ▪ kept our first love ) but what that providence ( which with mercy ever remembers mans miseries ) will doe , who can determine ? our best wisdom being but light if wayed with that eterna●l fore-caster , of all things , though justly we may feare the worst , being likely better to know the worth of those Pearles by loosing them , seeing Hostis adest dextr● , laeu●que a parte timendus Vicinoque malo terret ● trunque l●tus . Neither can it be amisse in thy prosperity to make roome for adversity , that though it come unsent for , yet ( as not undeserved ) so not unlookt for ; hence thy expectation ( though it cannot hinder ) may lessen thy crosses ; long hast thou bin like a Lilly amongst thornes and should thou alwaies abound , it would be hard not ●o grow proud ; thy security hath already bintoo much an enemy to preventiō , otherwise might'st thou have seene thy own fall in thy neighbours , whose sins being the same , it is Gods mercy his judgments are not ; in which he no lesse preacheth then in his word ; for when he strikes offenders it is but to warne them that stand by ; alas ▪ that thou canst only plead to have bin happy too soone , and to have made such bad use of thy blessings ; part not then ( like Herod ) with a Kingdom for a Daunce , but seeing the temper of this age differs not from the Heavens ( threatning a second deluge ) take heede with Peter least thou begin to sincke ; prevent the time wherein ( as the Tragedian told Pompey ) thou shalt fetch deepe sighs because thou sorrowed'st not sooner ; let not thy death-bed smart for those wilfull adjournings of timely repentance , but discharge thy sins be time 〈◊〉 be at peace ; what greater good can happen to a diseased man then Phisick to recure him , long ( though perchance unfit ) hath thy sound body carried about it a sick soule , then hazard not thy life rather then offend thy palate , repay thy thankes & not repine a● the Phisitian ; adversity somtimes best speakes a Christian , neither is it honour to overcome when it is no danger to fight ; every Bird can sing in a tēperate spring ▪ & a cleare Heaven , every Epicure can be merry in the midst of his Cups and Dalliance ; but ( when all things faile ) to stand our ground and expect supply from above , shewes our faith , & becomes only the 3 children in the furnace , Paul and Silas in the stockes , and the Marty●s at the stake ; but me-thinks I heare some say , quo diversus abis ? wher must we seeke this cure , whence shall we expect this remedy ▪ if any should seeme to make this question it is not to be doubted but their own thoughts have likewise resolu'd so needlesse ascruple , especially in these times where the world no lesse hates then admires the Physitian , & where those Saints of the crosse ( for brevities sake now called Crowched Fryars ▪ ) with which our streets so lately swarmd , so much opposed the likelihood of a cure ; Omake not your religion thus from being ridiculous , to be come odious ; forbeare , forbeare , with your Legends and false ▪ miracles ( most proper for the great Prince of ceremonies ) thus to oppose so great an Assembly , least your desperate attempts ( veiwed with an intentive judgement ) exceed● the bounds of pitty ; there is but one Master of Requests i● heaven , who wil assuredly recompence your bad designs ▪ neither think ( with those fond Egyptians ) sufficiently to satisfie divine justice by sacrificing the counterfeit shadowes of some painted creatures , or with some fond invention to appease a substance ●o essential ; no , no , shake off that spirit of slumber which thus deludes you leave o● hatching of such Cockatrice eggs , and thus sinne no more least a worse thing happen unto you ; and what cause have wee by continuall imploring of a supreme power to beg a prosperous event on the great indeavors of that high Assembly , that so it may never be said that the greatest folly should proceed from the subtilest wisedome , the extreamest enmities from the greatest friendship , and that our Phisick should bring infection with it ; too much clearnesse may blinde our sights and too deepe an apprehension may at last bereave us of our sences ; the curious pursuite of divers sciences hath brought many unto sottishnesse , and too much aptitude toward the exercise of the minde hath at last brought many without minde or exercise , but O God! Let not our mortallest diseases proceed from our soundest health , let not distempered & outragious frenzies ensue from the rarest agitations of our mindes , neither let the best spirits be overthrowne by their owne force , least thereby the enemies of thy truth have just cause to rejoyce ; thrice then unhappy shall we be if our plants are thus choaked with over-much moysture , if our Lampes are thus damn'd with too much oyle , and the actions of our minde overwhelm'd with the aboundance of too needlesse a study ; and O that those dissenting spirits were equally ballanced to prevent all turbulent motions , and to measure things with an indifferent poyse ● least the discordance of opinions , and diversity of languages occasion the like confusion in this unhappy state , as it once did in the overthrow of that proudly-rais'd Pile , & heaven-menacing Tower ; but what power but the highest can direct this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; we may un-use our selves to the secrets of the Stars , yet still have a continuall bondage before our eyes ▪ or like those Grammarians ( at whom Dionisius scoffeth ) labour to know the Misteries of Vlisses , & yet be ignorant of our own ; and with those Orators we may be derided who study to speak of justice , yet can never frame away of execution , unlesse some director from above teach us Servare modum , finemque tenere ; neither I hope shall we have reason hereafter to mistrust , but that those eminent States-men ( which like discreet Pilots , are now appoynted to steere the weather-beaten vessell of this tottering kingdom ) sufficiently know somtimes how to loose a sayle , now and then hoyst to the mayne , for if they once chance to loose the Helme ( unlesse they be good swimmers ) needs must they be drown'd . As also that by an over ▪ multiplying and subdividing we fall againe into the infinity of Epicurus Atomes , and so by opening of the matter , spill it by distempering the ingredients ; far ▪ be it also from the thoughts of any , that under the pretence of so much exprest loyalty , there should be harboured in any of that grave Sinod the least desire to bring in Innovations into the Church or Common-wealth , to derogate any thing from his Maiesties honour , or just prerogative to have sinister respects , or splinative intentions , to advance their own liberties by exemption from their an ▪ tient priviledges , to allow of any government which might countercheck the Royall dignity of the Crowne , for certainly should they either by private or mallicious ends not concurring with the general good of the states , ayme at their particular advantage , in what sad Characters shall the misery of this kingdom be hereafter recorded , or what mournful pen , or horrid breath will be able to set forth so unparraleld a Treachery ; neither I hope neede we feare that those which are thus imployed for the defence of the lawes , should first enter into 〈◊〉 actual rebellion against their own ordinances , wel knowing that the way to cure sedition is not to be first infected therewith , neither can they seeme to chastice disobedience if they shew the example of it , especially in these times of wildnesse and non-subjection ; being fully assured that those which first shake an estate are commonly first over-thrown by the fall ; & that the chiefe movers thereof r●ape not alwayes the fruites of such troubles , but mud only the waters for others to fish ; and when all other discriptions of policie , whither sained by art or supposition , prove meerly ridiculous and not worthy the practice , their priviledge alone it is to re-erect and range the same anew , who throughly know how far any estate is to be wrested from the accustomed habit and fold it hath taken seing the extreame will discipate all : neither is it likely that some unhappy destinie hath seated those Worthyes on the Theater of this age to be so dissonant & des●erent in proportion from our deplorable troubles : and so far from agreeing with our tumultuous stormes , well considering that nothing doth so nearly touch and overlay an estate as Innovation : for if , one peice be out of Square it may be under p●opt , but ( after the removing the foundation of so vast a frame ) to reedifie so huge a Masse will prove more likely to deface the whole then refine a part , & instead of cleansing , scrape out . This manner of cure alwayes brings death , & such amendment vniversall confusion ; like Caesars Murtherers who brought the common-wealth to so distresfull a plunge that they repented themselves ever to have medled with the same , and experience hath often taught that violent changes still shake and distemper an estate , ordinary evills being more tollerable then an vnexperienced mischiefe 〈◊〉 hence this saying was so often inculcated and that by none of the meanest Medium non deserit unquam , Neither is it possible ( unlesse quos perdere vult Iupiter dementat prius ) that they should forget their loyalty and due respect to their Soveraigne , it being not the least meanes to perpetuate the glory of so high an advancement , especially meeting with such great incouragements of expressing their faithfull alleagiance through the temper , moderation , and religious demeanour , which ( so manifestly ) hath of late showne it selfe to the whole world by his Majesties gracious complyance with his honorable Assembly , his willingnesse not only to assent to matters of an equall indifferency , but to things ( not only ungranted , but ) undesired from any of his Predecessors . Nay from whatsoever hath bin most deare unto him , whereby to manifest his desire of peace ; his care of his Kingdomes , the well-fare of his subjects , and his hearty sincerity towards the profession of the true Protestant Religion ; and whereas many Princes have bin forced to sacrifice their favorites to the fury of the multitude , how willingly nay how freely hath he left those who have expected their greatest shelter from him , to their deserved tryall : and casting away all respects of favour and affection referr'd the suspected to their condigne punishment . No speech being so frequent or so well becomming so Royall an Orator as fiat justitia ; nay perceiving the sad estate of that bleeding Kingdome so neare her ruine through the unheard of cruelties of an unmercifull people , and after many fervent desires , inducements , and commands for the reliefe of their misery ( as being yet not s● throughly sensible and assistant ) how forward and vrgent hath hee beene to adventure his Sacred person ; had his Majestie beene addicted to any more the● ordinary vice , ( Princes not wanting their especiall fault●s wherein they are uncontrollable ) some colour of censure might have beene pleaded by the ignorant , mis-judging , and ill affected multitude , but where hath appeared so much lenity in forgiving ; justnesse inpunishing , so much open profession , and private devotion in the exercises of the true Religion . Whence come the numberlesse Pamphlets of these distracted times , seditious Sermons or rather exclamations , tending to disorder , faction and mutiny ; how come so many leaves to become Libells , venting the invective spleene of their brainlesse fancies , proceeding from filed tongues but defiled hearts ▪ such black-mouth'd Machiauells ( who will stumble at a Straw & for their own advantage leape over a Block ) should know , that Princes whilst they live are Gods , and especially annoynted from above , whom they ought not to touch neither to * curse or revile , no , nor so much as think an ill * thought ; how far then such are from being subject to the higher powers , and from submitting themselves to every ordinance for the Lords sake let the world judge . It being I beleeve no part of their study or profession to feare God , and honour the King ; which makes that great Councell so assiduous for the discovery of these incendiaries , without whose freedom or connivance questionlesse they assume this liberty , they well understanding , that the true Christian Religion which hath all the markes both of extreame justice and profit hath none more apparent then the exact commendation due to authority , and that all their late fractions & griefe of heart ( through so greata distance between them and the breath of their Nostrills ) hath proceeded through the raising and incouragement of turbulent and seditious spirits , disswading tender consciences from yeelding a due obedience to their superiours , with sinister and affected distinctions , which being once harboured , the peace of this Kingdome will speedily be dissolved ; and what is it else after so prosperous and hopefull a beginning , which hath beene the Remora to hinder the waighty imployments now in agitation , and every minute groaning for a speedy event , but the woefull interruptions of Malignant dispositions ? The time was , and not long since , when the Sunne shin'd most clearly in our troubled Horizon , yeelding as sweete an influence of Royall love as ever appear'd in so drooping a Hemisphere , untill the black-cloudes of faction and disobedience obscur'd so glorious a Majesty ; O that there had never beene occasion offered for so great a distance and that those troublesome spirits might at last ( through a condigne punishment ) be truly sencible of so great a fraction ; but it is not the least part of their policie ( by disguising their intents under the glosse of a few smooth speeches ) to avoyd the notice of those grave Censors now assembled ; who well consider , that as children ( striving to reduce a Masse of quick-silver to a certaine number ) the more they presse it to their will , the farther they provoke the liberty of so generous a mettall , which by dispersing it selfe seemes to scorne their art ; even so by ( too violently ) extending and diversifying difficulties ( especially reflecting on so high a nature ) they should rather agravate then contract them ; still taking all opportunities to impart their duty to their supreame head , being well aduis'd that a multitude of opinionated and dissenting governours are for the most part accompanied with confusion ; And O that I could herein wave the mis-suggestions of the vulgar but I cannot deprecate this truth , seeing authority is so much vilified with the comick liberty of the times , Nam verae voces tum demum pectore ab imo eijciuntur . Shall the smallest cinders of a rich matter have its valew , and shall we thus audaciously plucke off the chaine from Sacred authority ? Equallity is the chiefe ground-worke of equity ; and it is our duty to submit our selves to the King as supreame ; nec debemus esse sapientiores legibus , it being not amisse for all to observe the Lawes of the place {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . which made Varro reply ( upon the invitation of making new lawes ) that if he were to beginne to write of Religion , hee would plainly tell what his beleife were of it ; but being already received , he would speake more of it according to the custome , then the nature ; neither would give admittance for the altering of those things , acted by better judgements contrary to the opinion and gesture of this age , wherin Porters , Pesants and Horse-groomes , shall attribute to them selves the power of reformation , when Barbers shops shall have their Councell-Tables ; when every Mechannick shall be a Iudge and adviser ; Nay the weaker Sex under pretence of Preaching shall prescribe remedies , and tell old-wives-tales : who ( though it seeme neither lawfull nor laudible ) have invoak't so much resolution as approbriously to defame , where they cannot justly reforme ; it being as improper for them to assume this liberty , as for the Physitian to discourse of warre , or a meere Scholler ●at of the secret designes of Princes ; and though it be vndeniable that as amongst the functions of the soule some are meane and base , so in the body of a state some members will be corrupt and seditious ; so certainly as Naturalists observe , that nothing sooner then feare transportes our judgement out of its due seate , nothing will more speedily distract and ruine a Common-wealth , then the dangerous consequence of Teditious heads , from whose outragious stormes even the Diadem of a Prince shall not give him shelter ; whose least policie it is not , to keepe downe the factious that their impotency may affoord security ; and though mercy is the richest Iewell which adorneth his Crowne ( it being proper for Tyrants onely to cut off those Staires by which they climbe ) yet is it not unworthy their notice , alwayes in their proceedings against men in power , either not to strike , or strike home least afterwards they hatch revenge for the disgrace , whence their liberty ( after Delinquency ) may indanger his safety . But woe to that unhappy and untimely birth , who upon any pretended respects whatsoever , shall thus wound the sides , nay the honour of his Soveraign● or having ( through some by-ends , private advantages or willfull malitiousnesse drawne themselves into a state most desperate , shall for the safety of their own lives or wretched fortunes , hazard the ruine of their Prince or Country , sheltering their Serpentine glosses , under the protection of an unwilling ( if not giddy headed ) multitude , surely against such popular domination , a little thing would make me conceive an ( almost ) inexpiable hatred : alas ● Is not this the way to gallop to our owne destruction ? I wish woefull experience may never show it , but if vnfortunate in so sad a Tragedie , well may I say with Laberius , Haec die vna plu● vixi mihi quam vivendum fuit , too long have I lived to be thus miserable ; but I hope such snakes shall cast their skinnes before they be able to disgorge their poyson Tamen hoc genus Demoniorum , in nullo potest exire nisi in oratione et jejunio ; it being good for such men sapere ad sobrietatem , least with those Donatists which Saint Austin speakes of in his retractions , they had rather destroy themselves with fire then returne to the Church ; and doubtlesse such as thus yeeld to their owne arrogancie ( properly called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) are most destitute of reason , and will at last fall into m●dnesse , like those who formerly would be worshipped for Gods ; though I make the question whither I may say with Agrippa , multae literae hos ad insaniam adegerunt , it be with too much wisedome that they are besides themselves ; for certainely ( like Thales ) thus veiwing the Starrs they may fall into the ditch ; but my charitie suggests mee there are not many who thus Camaelion-like change themselves into all collours , and indeavour to occasion the privation of our health by a willfull sicknesse , for if the tares should thus out-grow the corne we are undone , unlesse some Soveraigne balme ( and that speedily ) heale the faynting pulse of this divided Kingdome ; thus was the Troyan State betrayed with Simons teares : and thus are many weake consciences in this age seduced by Ravening Wolves in a Sheepish habit , by whom their fancies are bound , their purses exhausted , nay their very souls ▪ damn'd unlesse they willingly imbrace their Tenants which often carry with them Treason and rebellion , which is no small way to raise discention in a common-wealth ; and though with an Ancient Father I may say of those men , student plus alta , quam apta proferre , yet wold 〈◊〉 not incurre the sensure of a Libertin , my thoughts being so far from disliking the purity of the primitive patterne , ●s that they chearefully acknowledge too much zeale cannot be exprest in matters which concerne the glory of God , but in some causes discretion must be the Mode●ator when a circumstance may be us'd or omitted , in which respect it often falls out that obedience is better then Sacrifice , especially when it reflects upon matters of government , where Kings are like Planets in their Orbes under the primum mobile , moving by the sweet ●nfluence of love , and unreproveable motion of justice to their subjects , an unmatchable president whereof quo nulla aetas , tulit meliorem ( no age having been blest with the like ) I dare boldly say we are now happy in , & may ●e bequeath'd as a pattern to the greatest Potentat , show●ng so much piety to God both in publike & private , so much hatred of Popery & superstition , in matters of Religion , so much indeavour not to greive his subjects ; & for that more then common blessing which attends the peace-maker , mallice it selfe dares not ( after so late and large an expression ) to withhold the Lawrell ; I deny not but some bad weeds may seek shelter from the fairest flowers , but let not therefore any blea●ed eyes , bemisted with their own fond opinions , or benighted with groundlesse aimes , think to out-view his brighter rayes , though some there are who have habitum falsorum principiorum , et falsarum opinionum , et excaecauit eos malitia eorum , who fix their envious sightes upon wrong objects , and whose mallice hath made them blind ; whose particular reflections may ( without a prevention from heaven ) give an unhappy period to our just & longing expectations , but far be such black-clouds , from troubling our Horizon , withal ill advised heads , which indeavor to undermine the ground-worke of our present State , which build with untempered morter , or with unkindly flashes menace to set Religion & good order in a flame ; let such take heed of vengeance from above . This being the way to exhaust our treasures without signe , to turne our Temples into dens of theeves , to make this kingdome the mirrour of misery , and to render her as odious to the whole world ▪ who was somtimes rich in her private fortunes , happy in the love of her neighbours , stately in her structures ▪ dreadfull to her enemies , and surrounded with an Ocean of all delights . These wil be the events of sudden innovations , & questionlesse those who thus attempt the change of goverment may not be excus'd from distaste at the governours , though never so much cloaked with the pretence of Loyalty ; how safe is it when we are in a goo● way , to avoyd those by paths , which under the show o● neernesse may prove not only difficult but dangerous , tha● policie being no lesse unprofitable then unworthy to be commended which learn's us the hurt of ill councell by experience . And of him who is this way officious we may say , homo curiosus utilior est hostibus quam sibi , he is more helpful to his enemies then himself ; & if any be displea'd with the present condition of their Prince or goverment● let them notwithstanding give Caesar his due , & neglect him not who by no ordinary providence is appoynted their supreame , you ought not to tell him how . You will be governed , let your dispute be turn'd into supplication ▪ and if petitions may not prevaile , O presume not to let your swords come neare the lap of his garment ; so long as his commands are just obey what he injoynes , & were i● so that he sought to deprive you of your lawes or liberties goods or lives , yet should you not curse him in your hart no not speak of him with an unbeseeming respect , but desire him by whom Princes rule to rectifie his heart , & in the mean time give you patience to suffer and obey . And if therebe any which hath more immediatly tasted of his ●ustice , clemency , or favour , O how opprob●ious a thing is ●t & unworthy to be mention'd , that such favorites shold ●urne Apostates , abusing their received kindnes to the in●ury of the giver , retorting those freely bestowed benefits ●ike swords into his brest , certainly amongst all the ungratefullest of the sons of men those are the worst ; & for ●hy part who knowest how preposterous it is for the feet to spurne at the head , being truly sencible what thy sinnes have deserv'd , ( & imbracing the stroak ) ve●west the approaching dangers ( as for some more then ordinary cause proceeding from the first agent ) be not dismayed , when a quiet conscience & preparation for a better life will be thy comfort , then let the world ●osse as it list , and vary it self ( as it ever doth ) in stormes & calmes , thy rest is pitched a loft above the spheare of changeable mortallity , securely relying on the unevitable decree of an all seeing providence , whose ground cannot be crost with second thoughts or unlooked for events . The Lillies then shal be thy comfort against the disasters of the times , & thy repose on those words , man lives not by bread onely , neither comes promotion from the East or West : absence shall make the benefit more acceptable ▪ thy want shall not be thy hell , neither shall thy heart grow heavy with the lightnes of thy fortune , or thy mirth end with thy store ; what though some strange revolutions , and portending Comets seeme to affright thy tender sences ? threatning the speedy annihillation of all things with their streaming flashes ? what though the raging seas exceede their bounds , bending their swelling tydes against the Christal Heaven ? what though dreadfull Bellona , with thundring reports and warlicke rumours invite thy trouble ? yet with chearfulnesse mayest thou looke up to that Star imbroidered Coate ; that Canopy of silver spangles , whence those glorious lights shall not dazell , but direct thee , the rolling axell-tree shall support thee , those orderly Sphearick Planets shall shelter thee , the Ovall Orb with its glassy wall shal defend thee , thy soule being stil furnish● with oyle for the Bridegrooms comming , shall joyfully expect a passage from her teadious aprentiship , & death which is the greatest of thy feares shall be but the rising of thy comforts , and setting of thy crosses , a harbour for thy hope , a Sanctuary for thy sorrow , and a welcome minute to free thee from the wretchednes of this life , to the joyes of heaven . Yea ▪ though Han●bal be ( as it were ) now at our gates , and the warlike allarums of beating Drums and sounding Trumpets ( which are at this present hourely in thy eares ) send death to summon thee , to rest from thy labours , yet thy sins being limited , thy conscience quieted and the world renounced , some glorious star ( directed by a supreame providence ) shall lead thee to a safer condition , where the thought of thy paine shall ease thee , the remembrance of thy death revive thee , the dissolution of thy body unite thee , and having at last soar'd above the clouds of those raging Tempests , disdain'd the Rocks of adversity , triumph't in the tumultuous waves of misery● scorn'd the sulphury vapours of detracting obloquie and ( after this sollitary night of darknes ) taken thy leave of all troublesome accidents , bidding farewell to thy wants & miseries , thy soule shall sweetly solace her selfe in 〈◊〉 everlasting repose and contentment . FINIS . Notes, typically marginal, from the original text Notes for div A57134e-200 * Sen● Epist ▪ 62. * Is● . 24. 8. Ier. 7. 37 , 〈◊〉 16 : 9 : & 25 ▪ 10 ▪ Eze. 〈◊〉 Hos. 〈◊〉 * 1 Kings 19. 1● . * Acts 12 : 〈◊〉 . * ●ant . 3. 1. Hose● 1● . 〈◊〉 * Luk. 19. 41. 42. * 2 Sam : 19. 10. Mica . 1. 10. * Ephe. 6. 11 , 12. * 1 Tim. 3. 4. * ● Tim. 3. 5. 6. * Acts 17 : ●2 . Iude 8. * Iude ▪ 12. 13. * 2 Tim. 3 6. * Mat. 23 ▪ 2 Tim. 3. ● ▪ 3. * Math. ● ▪ 1. Math. 12 ▪ 2. * Exo. 22. 28. Act. 23. 5. * 10. 20. * 1 Pet. 2. ● . ●7 . * Mat. 11. 21. 
A57140	----	Gods fidelity, the churches safety opened in a sermon preached before the lord major, aldermen, and common-councel, at Lawrence-Jury Church, on Wednesday Septem. 15, 1658 : being a day of humiliation by them appointed / by Edward Reynolds. Reynolds, Edward, 1599-1676. 1659 Approx. 72 KB of XML-encoded text transcribed from 44 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A57140 Wing R1252 ESTC R32285 12619548 ocm 12619548 64478 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57140) Transcribed from: (Early English Books Online ; image set 64478) Images scanned from microfilm: (Early English books, 1641-1700 ; 1534:23) Gods fidelity, the churches safety opened in a sermon preached before the lord major, aldermen, and common-councel, at Lawrence-Jury Church, on Wednesday Septem. 15, 1658 : being a day of humiliation by them appointed / by Edward Reynolds. Reynolds, Edward, 1599-1676. [4], 39 p. Printed by Tho. Ratcliffe for George Thomason ..., London : 1659. Imperfect: p. 39 torn with some loss of print; defective University of Illinois (Urbana-Champaign Campus). Library copy spliced at end. Reproduction of original in the Union Theological Seminary Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Ezra IX, 15 -- Sermons. Sermons, English -- 17th century. 2003-12 TCP Assigned for keying and markup 2004-02 SPi Global Keyed and coded from ProQuest page images 2004-04 Jonathan Blaney Sampled and proofread 2004-04 Jonathan Blaney Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion Gods fidelity , THE CHURCHES SAFETY : Opened in a SERMON Preached before the Lord Major , Aldermen , and Common-Councel , at Lawrence-Iury Church , on wednesday Septem . 15. 1658. Being a day of Humiliation by them appointed . By EDWARD REYNOLDS , D. D. LONDON , Printed by Tho. Ratcliffe for George Thomason at the Sign of the Rose and Crown in St. Pauls Church-yard , 1659. Amplissimis , Praestantissimis , Consultissimis Viris D. JOANNI IRETON Honoratissimo Domino Praefecto , MAGISTRATIBUS UNIVERSIS , TOTIQUE SENATUI Celeberrimae Florentissimaeque Civitatis LONDINENSIS , Concionem hanc coram ipsis habitam Ipsorumque jussu publici Juris factam , In Honoris & debitae observantiae TESTIMONIUM , D. D. E. R ▪ EZRA 9.15 . O LORD GOD of Israel , thou art righteous , for we remain yet escaped as it is this day : behold , we are before thee in our trespasses , for we cannot stand before thee because of this . IN the former part of this Book , we have a Narration of many great mercies of God to his people after their long and sore captivity . 1. The Edict of Cyrus for return of the people , building the Temple , restoreing of the holy Vessels , Chap. 1. 2. The pursuance of that Edict in the return of 49000 and upward , Chap. 2. 3. The beginning of the restitution of Gods worship , setting up the Altar , offering Sacrifices , laying the Foundations of the House , with Trumpets and joy , Chap. 3. 4. The special assistance and encouragement they received in the work by the Prophets , notwithstanding the opposition of the adversaries , Chap. 5.1 , 6 , 14. 5. The gracious Decree of Darius for promoting the building , after it had been obstructed , his Princely munificence thereunto , the command given to the Enemies to be serviceable to the work , the finishing and dedication of the House , and keeping of the Passeover , Chap. 6. 6. The gracious commission of Artaxerxes to Ezra for further promoting the worship of God at Ierusalem , his indulgence to Priests and Levites , ordering of Magistrates and Judges , Chap. 7. 7. The expedition of Ezra , and divers others with this Commission ; The delivery of the Silver , Gold , and Vessels which the King , his Counsellors , Lords , and all Israel , had offered to the house of the Lord into the hands of twelve select men of the Priests : the gracious preservation of Ezra and his company in their journey from the hands of those that lay in wait for them , after they had solemnly sought God by prayer and fasting , their safe arrival , delivery of the offering to the House of the Lord , success of the Commission , Cap. 8. Thus far things went comfortably on , and with good success , notwithstanding the opposition and obstruction given to the work for a time by the Enemies thereof , of which we read , Chap. 4. But in this ninth Chapter we meet with a farre more dangerous obstruction then any had before been : an horrible sinne committed by Priests , Levites , people , wherein the hands of the Princes and Rulers had been cheif , in mingling the holy seed in marriage with the people of those Lands : contrary to an express command , Deut. 7.1.3 . Thou shalt not make marriages with them , &c. whereby the worship of God now newly restored , was in danger to be speedily subverted again , Deut. 7.4 . Exo. 34.15 , 16. as we finde by the example of Solomon , 1 Reg. 11.4 , 8. Hereupon Ezra is affected with zeal , sorrow , and astonishment , ver . 3 , 4 , 5. and unto him were assembled every one that trembled at the word of the God of Israel , to humble themselves before God : and to consult what is so desperate a case was necessary to be done for diverting that wrath which they had provoked , ver . 3 , 4. Ezra prepareth and composeth himself in a solemn manner to pray , rends his garments , falls on his knees , spreads forth his hands , stirs up his faith , takes the fittest season , the time of the Sacrifice , when God might be minded by the blood of Attonement to recieve his prayer with favour . ver . 5. In the Prayer we have these particulars . 1. His abasement of himself , his shame , and consternation of spirit , a temper essential to true humiliation : I will remember my Covenant saith the Lord , and thou shalt remember thy ways , and be ashamed , Ezek. 16.60 , 61. and again , you shall loath your sel●es in your own sight , for all your evils that ye have committed , Ezek. 20.43 . 2. A general confession of their sinnes , and the sinnes of their Fathers , as Nehem. 9.34 . Dan. 9.8 . the greatness , the growth , the continuance of them , Our iniquities are increased over our heads , as Psal. 38.4 . A Metaphor from the swelling of waters , Psal. 124.4 , 5. our Trespasses are grown up to Heaven , a further and stronger expression of the atrocity of them , as 2 Chron. 28.9 . 3. An acknowledgement of the justice of God in the punishment of their iniquities , on Kings , Priests , and people , in captivity , poverty , and contempt , ver . 7. as Psal. 44 . 9-14 . 79 . 1-4 . 4. A thankful acknowledgement of restored mercies out of free and rich grace , unto a small remnant of distressed Bondmen whom God had not forsaken in their Bondage , but extended mercy unto , who were , 1. escaped out of their captivity . 2. Setled in their own land , as a naile in a sure place , as Isa. 22.23 . 3. Comforted after their darkness and sorrow , by lightning their eyes , who had been long in Babylon as in a Dungeon , Zach. 9.11 . by reviving and giving them a resurrection , who had lien in Captivity as dry bones in a grave , Ezek. 37.12 . 4. Aided and assisted by the special favour of the King of Persia , to set up the House of God , and repair the desolations thereof , ver . 9. 5. Compassed about with his protection , as with a wall , from the violence of Enemies , ver . 8 , 9. as Isa. 26.1 . Zach. 2.5 . by all which considerations , the greatness of their sinnes was exceedingly aggravated . 5. A particular confession of the present sin under the guilt whereof they did now lye . Wherein are considerable . 1. A patheticall acknowledgement that they are wholly without excuse put to silence , for guilt stops the mouth , Mat. 22.12 . Rom. 3.19 . ver . 10. 2. A full aggravation of it by severall considerations . 1. It was against a severe Law provided in that very case , Deut. 7.3 , 4. 2. Against the Equity of that Law , the people were unclean , abominable . 3. Against the Promise annexed to the Law , to eat the good of the Land. 4. Against the Chastening hand of God which had been upon them . 5. Against the Measure of those Chastisements , they were punished lesse then their iniquities deserved . 6. Against the great and notable Deliverance which God had wrought for them beyond their thoughts or hopes , ver . 11 , 12 , 13. 6. An implicite owning of the wrath of God , which might in this case justly consume and make an end of them , and leave them no remnant , ver . 14. 7. An acknowledgement of Gods gracious fidelity in not consuming them , but patiently bearing with them , and letting them remain escaped , ver . 15. Lastly , the conclusion of the Prayer , the same with the introduction into it , shame and confession of guilt ▪ ver . 15. O Lord God of Israel ] who art in Covenant with them , and ownest them for thy people , Deut. 26.18 . and art afflicted in their afflictions , in whose sufferings thy great name is concerned , in whose prosperity thy sole grace is magnified . Thou art righteous ] Just in thy Iudgements in all that is come upon us , Nehem , 9.33 . faithfull in thy Covenant in all that thou hast said unto us . And hereof thou hast given us assurance , for we remain yet escaped , ] According to thy promise , that after seventy years should be accomplished in Babylon , thou wouldst visit thy people , and perform thy good word towards them , in causing them to return to their own Land again , Ier. 29.10 . 2 Chron. 36.21 . we have deserved by our Provocations , to be cut off from being a People , but for thy Promise sake we yet remain , for thou hast said , that the Scepter shall not depart from Judah , nor a Law-giver from between his feet , untill Shilo come , Gen. 49.10 . that Immanuel was to come of the house of David , before the Jews should cease to be a Nation , or should have their politie utterly dissolved , Isa. 7.14 . Isa. 8.9 , 10. Isai. 10 . 24-27 . We have deserved to have been kept Captives in Babylon still , but for thy Promise sake we remain yet escaped , because thou hast said , that thou wouldest cause us to come up out of our graves , and bring us into the Land of Israel , Ezek. 37.12 , 13 , 14. It is by the blood of the Covenant alone that thou hast sent forth thy prisoners out of the pit , Zach. 9.11 . The words are the close of a Penitential Prayer , wherein there is observable , 1. A Comfortable address to God as the God of Israel . 2. A Penitent acknowledgement of his righteousnesse in the evils which they suffered . 3. A grateful acknowledgement of his fidelity in the Mercies which they enjoyed . 4. A demonstration of this great Mercy . 1. We remain , we are not consumed . 2. We remain an escape , we are not detained in captiuity . 3. As it is this day , not only escaped , but favoured , encouraged , assisted , to build Gods House , to restore his Worship , though to this day we have had so great provocations . O Lord God of Israel , Thou art righteous , we have sinned as a perfidious people against a God in covenant , thou hast afflicted us in measure , as a God in covenant . Afflictions are sweetned , Mercies are magnified sinnes are aggravated , sinners are humbled and melted by no consideration more , then by the grace of the Covenant , that we have to doe with a God who is pleased to be called ours ; when he smites us , this is our Comfort , the rod is in the hand of a Father , he may visit with stripes , but he will not break his Covenant , Psal. 89 . 32-34 . when he loadeth us with mercies , this is our joy , that they are all appendices to Christ , and rayes , and Emanations of the Covenant , Rom. 8.32 . Ier. 32.41 . If he hear us , if he answer us , if he be gracious unto us , we shall weep no more , though he give us bread of adversity , and water of affliction , Isai. 30 . 18-20 . when we review our sinnes , and set our selves seriously to turn to God , this makes us loath our selves , this fills our faces with shame , and our hearts with sorrow , that we have done it against a God in Covenant , who is pacified towards us , Ezek. 16.62 , 63. It is great presumption for aliens and strangers to despise Gods authority , or abuse his bounty , but for an adopted people , whom he hath selected in a peculiar manner to be his own , and set apart for himself , for whom he reserveth the choisest of his mercies , to whom he revealeth the secrets of his love , for these to sinne , not only against Precepts and Benefits , but against the Bowels of a Father , the blood of a Saviour , the grace of a Comforter , the Covenant of life , the Charter of Salvation , this is that which should greatly abase us in our own eyes , that we should thus requite a Father , Deut. 32.6 . The Lord calls Heaven and Earth to be amazed at it , Hear O Heaven , and give ear O Earth , for the Lord hath spoken , for I have nourished and brought up children , adopted them into my family , brought them into my Land , advanced them unto my favour , vouchsafed my presence with them , set up my Name and glory among them , and yet they have rebelled against me , Isa. 1.2 . Be astonished O ye heavens , and be ye horribly afraid , be very desolate , for my people who have heard my voice out of Heaven , whom I have taken from the midst of another Nation , by temptations , by signs , by wonders , by war , by a mighty hand , by a stretched-out arm , and by great terrors , who have been the Fountain of all their blessings , and the glory in the midst of them , have changed their glory for vanity , and their Fountain for broken cisterns , Ier. 2.11 , 12 , 13. This is matter of great pressure unto him , Amos 2.9 , 13. and should much more be so unto us . Many aggravations there are in the sins of Gods people , which may greatly tend to their humbling , and abasement . They are committed , 1. Against more glorious light , and more spiritual convictions , after they have known God , and are known of God , Gal. 4.9 . after he hath taught them his ways , & shewed his covenant , & imparted unto them the secrets of his salvation , Ps. 25.9 , 14. after he had opened their ears , and sealed their instruction to withdraw them from sinful purposes , Iob 33.16 , 17. after he had caused them to hear a word behind them , saying , this is the way , Isai. 30.21 . and had shewed them the salvation of God , Psal. 50.23 . and had been as it were transfigured in their presence . The more the beauties of holiness are discovered to the soul , the greater is the unkindness and disingenuity of that soul , in giving entertainment to any sinful lust again . 2. Against speciall and more tender love , which love of Christ passeth knowledge , and therefore should constrain us to love him , that loved us , & died for us , 2 Cor. 5.14 . David had been highly honoured by God , Solomon was the beloved of God , and this made their sins both more strange , and more atrocious , 2 Sam. 12.7 , 8 , 9. Nehem. 13.26 . you only have I known of all the Families of the Earth , therefore I will punish you for your iniquities , Amos 3.2 . Ier. 2.21 , 22. 3. Against the breathings of the Spirit of Grace , whose motions being quenched , whose operations being resisted , whose sweet and gracious pulsations at the door of the soul being neglected , he is exceedingly grieved in the hearts of his people , and provoked to withdraw himself and his Comforts from them , Ephe. 4.30 . Cant. 5 , 6. and they put to cry hard for recovery of him again , whom they had by their unkind usage grieved away , and caused to hide his presence from them , Psa , 51.10 , 11 , 12. 4. Against the peace of God which should keep our hearts and mindes in Christ , from yeilding to temptations , Phil. 4.7 . when the Lord speaks peace to the souls of his people , and lifts up the light of his Countenance upon them , and sheds abroad the love of his Son into them , this should fortifie and garrison the heart against the assaults of sinne , the joy of the Lord should be the strength of his people , Nehem 8.10 . and the more comfort they have in being acquainted with him , the more fearfull they should be of being estranged from him , the greater the sweetnesse of the peace of God , the greater the bitternesse of those sinnes whereby we forfeit it , and hide it from our selves . 5. Against that spirituall wisdom and understanding , which the Lord hath given us for this end , that we might walk worthy of him unto all pleasing , Col. 1.9 , 10. True wisdom is the knowledge of the most honourable and most excellent things whereby we discern things which differ , suggesteth the supreme and most necessary ends , and the most proper and pertinent means conducing thereunto . Setteth a man to consider how he may live to the great uses for which he was made , is a wisdom unto salvation , 2 Tim. 3.15 . makes him look to the way of life how he may depart from Hell , Prov. 15.24 . 14 , 8 , 15. teacheth him to walk circumspectly , and warily amidst the many snares and temptations which are ready to seduce and mislead him , Eph. 5.15 . makes him have his eyes in his head , Eccle. 2.14 . that he may understand every good path , Prov. 2.9 . makes him study the will of God to the end that he may keep it , Prov. 28.7 . puts the heart and the right hand together , Eccle. 10.2 . gives a spiritual evidence and taste of the beauties and sweetness of holiness : shews it self in a good conversation , and in doing the Commandements , Iam. 3.13 . Psal. 111.10 . It is more improper for a holy man to yeeld up himself unto any way or work of wickedness , then for a Counsellor of State , or a great Philosopher to play with Straws or Cherry-stones , to give up himself to Boyish and Ludicrous vanities : and therefore holy men confess their sinnes in Scripture by the name of folly , 2 Sam. 24.10 . Psalm 73.22 . 6. Against the hope of salvation , which teacheth us to purifie our selves as Christ is pure , 1. Ioh. 3.3 . our salvation will be to be like unto Christ , that grace which makes us suspire after a likeness unto him in glory , will kindle in our hearts a desire to be like unto him in grace , for grace is glory Inchoate , as glory is grace Consummate , so much as we neglect duty , so much we shake the hope of glory , Lord , saith the Psalmist , I have hoped for thy salvation , I have done thy commandements ; Psal , 119.166 . though obedience be not a foundation upon which to build our hope ( for our hope must be in Gods word , not in our own works , Psal. 119.42.49.74 . ) Yet it is a fruit , and consequently an Evidence and argument a posteriori to demonstrate it . The salvation we hope for is to see God , and hereunto is required purity of heart , Matth. 5.8 . as the object seen doth make its own image in the eye which seeth it ; so when the soul sees God in glory , it is perfectly fashioned unto his likenesse , and therefore without holinesse no man can see God , Heb. 12.14 . So much as we blemish our holiness , we do obscure and fully our hope . 7. Against the honour of Religion which is thereby exceedingly wounded and reproached , 2 Sam. 12.14 . the Apostle frequently exhorteth us to walk worthy of our high calling , so as becometh the Gospel , that we may adorn the doctrine of our Lord Jesus , and put to silence the ignorance of foolish men , that they may be ashamed who fasly accuse our good conversation , ut nemo de nobis male loqui sine mendacio possit : to be tender of the name of God and his Doctrine , that these may not be blasphemed , see Ephes. 4.1 . Phil. 1.27 . 1 Thes. 2.12 . Tit. 2.10 . 1 Tim. 6.1 . 2 Cor. 6.3 . 1. Pet. 2.15.3.16 . for though it be most illogicall and absurd to charge an holy Doctrine with the blame of those sins , which the professors thereof , contrary to the rules of their own profession , and in obedience only to their own lusts ; do commit ; Yet so much ignorance and malice there is in wicked men , as to blaspheme God for the sinnes of his people , and to reproach the rectitude of the rule for the obliquity of their lives , who swarve and vary from it . And by how much the greater ingratitude it is to be honoured by God as his servants are , and yet to dishonour him , by so much the more hainous are those sinnes , whereby we neither sanctifie God in our own hearts , and open the mouths of others to poure contempt upon him . 8. Against the souls of our brethren , which are thereby greatly scandalized , for as there is joy in Heaven , and consequently among the Saints on Earth ( whose affections and conversations are heavenly ) for the conversion of a sinner , and great mutual comfort in the communion of Saints , insomuch that the joy of one is the joy of all the rest , 1 Cor. 15.31 . 2 Cor. 2.3 . So when a converted person relapseth into any sinne , it must needs sadden and offend the souls of all who rejoyced in his standing , and possibly become a stumbling block , and an occasion of falling unto them , as the Apostle sheweth , Rom. 15-21 . 1 Cor. 8 . 10-13 . 9. Against the souls of the wicked , who are thereby hardened and encouraged . Ezek. 16.54 . when wicked men , who possibly had some conflict and regret in their Consciences against those sinnes which their hearts hanker after , observe holy men overtaken with them , and indulge unto them , like Benhadads servants , they hastily catch at such an advantage , and are emboldened by their example unto sin , whose holy lives they neither love nor imitate . Therefore of all people , they who are called by Gods name , and have him for their God , should in special manner humble themselves before him for their sinnes , as sins whereby he is in special manner grieved and dishonoured , should above all others take heed of playing the wantons with divine grace ; for though God be a tender and a loving Father : yet he may be an angry Father , and who knoweth the power of his anger ? Psal. 90.11 . though thou be a Son , and an Heir of salvation , yet thou mayest be Filius sub ira , a son under displeasure , and when thou art so , thou wilt finde by sad ex perience , that one frown of his Brow , one stroke of his Rod , hath infinitely more bitterness in it , then there is sweetness in the pleasures of a thousand sinnes . And since Gods own people do by their sins contribute unto publick Judgments , they should be the more carefull to stand in the breach , and to improve their interests in him for the procuring of renewed mercies , to minde him of his gracious Covenant , and of his Fatherly relation unto them , as the Church doth , Psal. 74.20 . forget not the Congregation of the poor , have respect unto thy Covenant , Thou , O Lord , art our Father , we are thine , Isai. 63 . 16-19 . Be not wroth very sore , neither remember iniquity for ever , behold , see we beseech thee , we are all thy people , Isa. 64.9 . Thou art righteous ] 1. In thy Iudgements and chastisements which thou hast inflicted upon us , we cannot blame thy severity , thou didst warne us before thou didst punish us , thy Trumpet did sound before thy Rod did smite us . 1. Thou art a Righteous Iudge , when thou condemnest wicked men , their mouth shall be stopped , thou wilt overcome when thou judgest , Psal. 51.4 . Rom. 3.19 . thou dost not wrong them , for they shall receive according to their works . 2. Thou art a Righteous Father , when thou chastisest holy men , thou dost not wrong them , thou measurest and proportionest thy stripes not unto their sinnes , but unto their strength , dealest with them tenderly , and suitably to their cases and conditions : To purge them , not to consume them : thou hast a Rod for the Cummin , and a Staffe for the Fitches , and a wheele for the Bread Corn , Isa. 28.27 , 28. thy Rod is Virga Hominum , a Rod fitted to the condition of weak men , 2 Sam. 7.14 . and the Temptations wherewith thou sufferest thy Children to be tempted , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proportioned to the infirmities of man , 1 Cor. 10.13 . thou knowest our frame , thou remembrest that we are dust , Psal. 103.14 . that our strength is not the strength of stones , nor our flesh of brasse , that we dwell in houses of Clay which are crushed before the Moth , Iob 4.19.6.12 . and accordingly thou dost in very faithfulness afflict , to refine , not to consume us . 3. Yea when thy judgements are secret , yet they are righteous , when wicked men prosper , and good men suffer , when wicked men are the Fanne , and good men the Corn , when the Weeds flourish , and the Corn is overtopped , when the wicked devoureth the man that is more righteous than he , when the affairs of the world seem to be out of course , and every man out of his place ; All this while the Lord makes way for the revelation of his righteous judgements : his work will be beautifull in its time : all things will work together for good , as Materials in a Building , Ingredients in a Cordial , Colours in a Table , Rom. 8.28 . The prosperity of the wicked will work to his ruine , Prov. 1.3 . the affliction of the righteous will work to his glory , 2 Cor. 4.17 . Thus righteous in thy judgements , neither thine Enemies , nor thy Children shall ever haue cause justly to complaine against thee . Thou art righteous ] 2. In thy Covenant and promises : If thou shouldest have dealt with us according to our provocations , we had been consumed , Lam. 3.22 . Ier. 10.24 . but thou hast remembred thy gracious promise to our fathers , and therefore we are preserved : Though our sins have forfeited mercy , yet thy truth and faithfulness hath fulfilled it : we owe not our remaining , that we are a people , we owe not our escaping that we are a free people , unto any goodness of our own , but unto the grace of the Covenant alone . Gods truth and fidelity to his people that are in Covenant with him , is the true ground of all their safety , he doth not change , therefore we do not perish , who otherwise from the dayes of our Fathers are gone astray , Mal. 3.6 , 7. his mercies are from everlasting to everlasting , Psal. 103.17 . from everlasting in predestination , to everlasting in Glorification ; he gave grace , and promised eternal life before the world began , 2 Tim. 1.9 . Tit. 1.2 . before they were extant , or had any being , ( further then in the purpose of God , ) on whom the grace was bestowed , to whom the life was promised . And what he did from eternity purpose , he will not in time revoke , for his gifts are without repentance , Rom. 11.29 . he doth by his faith and fear preserve his people through his power , unto that mercy which he hath from eternity given them , Ier. 32.40 . 1 Pet. 1.5 . of themselves they fall dangerously and frequently from their own stedfastness , and then the Lord doth chastise their wantonness with the Rod of a Father , but doth not utterly take away his loving kindness , Psal. 89 . 28-35 . 1. The Covenant and grace thereof is free and absolute , not conditional and suspended upon the unstable will of man : It is not of him that willeth , or runneth , but of God that sheweth mercy , and sheweth it on whom he will , Rom. 9 . 15-18 . Between God the Father indeed , and Christ as a second Adam , the Transaction of the Covenant was wholly conditional , he was to take from his Father a Commission in our nature , to lay down his life , and to take it up again , to fulfill all righteousness , to be made sinne for us , to have our iniquities and the Chastisement of our peace laid upon him , before he could see of the travel of his soul , Yea he undertook not only for his own work , but for ours , By the preciousness of his blood he purchased , and out of the plenitude of his Spirit he supplyeth unto us what ever grace is requisite unto our salvation . But I say as to us , the grace of the Covenant is thus farre free and absolute , that no duties are required of us , which are not as branches of the same Covenant bestowed upon us : he hath promised to give a new heart , and to put a new Spirit within us , to take away the stony heart out of our flesh , and to give us an heart of flesh , and to put his Spirit within us , and to cause us to walk in his Statutes , to save us from all our uncleanness , to cleanse us from all our iniquities , Ezek. 36.25 , 26 , 27 , 29 , 33. and though he there tell us , that he will be enquired of by the house of Israel to doe these things for them , ver . 37. yet we know it is he onely who poureth out the Spirit of Grace and Supplication , whereby we make this inquiry of him , Zach. 12.10 . Gal. 4.6 . Rom. 8.26 . True indeed it is , that when we believe , it is we only that believe , and when we work , it is we that work , but our working is not the cause of his grace , but his grace the cause of our working : Certum est nos velle & facere cum volumus cum facimus sed ille facit ut velimus ut faciamus : And therefore the Apostle saith I laboured more abundantly they they all , to note , that the labour was his , yet not I , but the grace of God which was with me , to note , that the principle was God , 1 Cor. 15.10 . Thou hast wrought all our works in us saith the Prophet , Isai. 26.12 . The works are ours , the strength is thine : ours the heart and the hand that act , thine the Spirit and grace whereby we act : he doth not with-hold his love till our wills prevent him , and move him to extend it , but he doth out of his own free love frame our hearts unto the love of him , and work the will in us , which he requireth of us , Phil. 2 , 12 , 13. we repent because he turns us : he doth not turn to us , because we first turn to him : his love prevents ours and doth not stay for it , 1 Iohn 4.19 . Ezek. 36.32 . Isai. 48.9 , 11. Inspirat charitatem ut quae discendo novimus diligendo faciamus . 2. The Covenant and the grace thereof is immutable , and therefore changeth not with the unstable will of man : God is not a man that he should lie , neither the Son of man that he should repent , hath he said , and shall he not doe it ? hath he spoken , and shall he not make it good ? Numb . 23.19 . his Covenant of grace is confirmed by an oath , to shew the immutability of it . This is as the waters of Noah unto me , saith the Lord , for I have sworn that the waters of Noah should no more go over the earth : so have I sworn that I will not be wroth with thee nor rebuke thee . For the Mountains shall depart , and the hills be removed : but my kindness shall not depart from thee : Neither shall the Covenant of my peace by removed , saith the Lord that hath mercy on thee , Isai. 54.9 , 10. A Covenant thus founded upon meer mercy , and sealed by an Oath , is more unmoveable then hills , or Mountains , the strong foundations of the Earth shall be sooner shaken then the Oath of God miscarry : The oath of God is the strongest demonstration of the immutability of his Counsel that can possibly be used , Heb. 6.17 . for where he swears he doth not repent , Psal. 110.4 . Every work of mercy which he begins , he carries on to a consummation , Phil. 1.6 . the foundation of God remaineth sure , cannot be infringed , shaken or undermined by the levity or inconstancy of the will of man , 2 Tim. 2.19 . what ever are the fluctuations of the heart of man , the Counsel of the Lord shall stand , Prov. 19.21 . Psal. 33.10 , 11. 3. The Covenant and grace thereof is most powerfull and efficacious : Therefore his Mercies are sure , his promises yea and Amen , because his word is setled in Heaven , seconded with his power , which will finde means to effect what ever he hath spoken , God hath spoken once saith the Psalmist , twice have I heard this , It is a word constant and stable , a word doubled to note the certainty of it ( as Ioseph said unto Pharaoh , Gen. 41.32 . ) That power and mercy belong to God , Psal. 62.11 , 12. every promise which mercy makes , power performs , if mercy promise an heart of flesh , and to put his fear into us , God hath power enough to make it good , hee may as soon be an impotent , as an unfaithfull God. Abraham considered not the impotency of his own body , but the power of God to make good his promise , and therefore staggered not through unbelief , Rom. 4.19 , 20 , 21. and so the Apostle argues touching the conversion of the Jews , Rom. 11.23 . If they abide not still in unbelief , they shall be graffed in , for God is able to graffe them in , Rom. 11.23 . 4. The Covenant and grace thereof is invincible by any adverse assaults , nothing can alter or over-rule the will of God , or cause him to recede from his own purposes of shewing mercy . If any thing could , sinne could : But he hath assured us that that shall not . If his children forsake my Law , and walk not in my Iudgements , if they break my Statutes , and keep not my Commandements , then will I visit their transgressions with a rod , and their iniquity with stripes ; Nevertheless my loving kindnesse will I not utterly take from him , nor suffer my faithfulnesse to fail , my Covenant will I not break , &c. Psal. 89.30 . — 34. though he punish , it shall be in measure ; not unto rejection but unto emendation , Isai. 27.8 , 9. As to the guilt of sinne , and damnation due unto it , he will pardon it , I will forgive their iniquity , and remember their sinne no more , Ier. 31.34 . As to the dominion thereof , he will subdue it , and purge it away , Mìcah 7.19 , 20. Psal. 65.3 . As to the particular prevalency of any lust , he will awaken us to repent . Make us by some word , or affliction , or mercy , or example , or providence , to search and consider our wayes and return from all our evill doings , so he did David by the Ministery of Nathan , 2 Sam. 12.13 . so Peter by the look of Christ , Luke 22.61 . so Iosephs brethren by his speaking roughly unto them , Gen. 42.21 . As to the Remainders of it , he will daily mortifie and destroy them , Ro. 6.6 . sinne then shall not break out so far as to annull and to evacuate the Covenant : For who then should be saved ? seeing in many things we offend all , and by the grace of the Covenant alone are preserved from offending more . Nay the Lord is so gracious to his people , that their very sins , which of themselves do only defile and endanger them , are by Gods goodness ordered unto their benefit . The Lord could keep his servants from falling , Iude ver . 24. and preserve them blameless . 1 Thes. 5.23 . but he is pleased sometimes to leave them , that they may know themselves , and their own weakness , as he did Hezekiah , 2 Chron. 32.31 . that they may bemoan their own misery , and loath themselves in their own eyes , Ier. 31.18 , 19. Ezek. 20.43 . that they may be driven to live upon free grace and pardoning mercy , Psal. 51.1 . that they may set the higher price upon the Lord Iesus , who is a Sanctuary for the chief of sinners to fly unto , Isai. 8.14 . 1. Tim. 1.15 . that they may be the more watchfull over their loose and deceitfull hearts , having once , yea twice been betrayed by them , Iob 40.5.34.32 . that they may pray more earnestly for the subduing and mortifying of prevalent corruptions , Psal. 51 . 7-10 . Rom. 7.23 . these and other the like ways , the Lord hath to order the very sins of his people unto their good . And if sinne shall not prevaile against the covenant , we are sure nothing else shall : he that pardoneth sin rebuketh Satan , conquereth the world , his love is above the reach of any thing to separate us from it . Rom. 8 . 33-39 . none shall be able to take us out of Christs or his Fathers hands , Ioh. 10 . 28-30 . 5. The Covenant and grace thereof is founded in the blood of Christ and ratified by it : as he hath by his blood purchased his people , Tit. 2.14 . so hath he by the same procured for them all good things specified in the Covenant , Rom. 8.32 . the blood of Christ can as well be vacated , as any branch of the the Covenant be unfulfilled to believers , for whom they were all bought with so precious a price . 6. His purchase is seconded by his Intercession , Intercession is the petition of his blood , and therefore shall undoubtedly be granted , his Father heareth him alwayes , Iohn 11.41 , 42. and he prayeth to his Father that his people may be so kept , as that they may be with him , and behold his glory , Ioh. 17.11.15.24 . therefore accordingly they shall be kept . 7. Christs Intercession is seconded with his Fathers love to his people , I say not that I will pray the Father for you , for the Father himself loveth you , saith Christ , Iohn 16.26 , 27. and therefore must needs be exceeding acceptable , because Gods own heart is towards them , and his love upon them , as the woman of Tek●a her petition for Absolom was easily granted by David , because his heart was towards him before , 2 Sam. 13.39 . and 14.1 , 2. Lastly , the Lord hath promised his holy Spirit of Fear , Love , Grace , Adoption unto his people , by the help of which they are preserved from the dangers whereunto of themselves they are exposed , Ezek. 36.27 . Isai. 59.21 . upon these and such like grounds it appeareth ; That because God is righteous and faithfull in his Covenant , therefore we remain escaped . And if it be here objected that the Promises are usually set forth as conditionall , The Lord is with you while ye be with him , and if ye seek him he will be found of you , but if ye forsake him , he will forsake you , 2 Chron. 15.2 . If ye be willing and obedient , ye shall eat the good of the Land , Isai. 1.19 . He that believeth shall be saved , Mark 16.16 . Ioh. 3.16 . except ye repent ye shall perish , Luke 13.3 . We answer , 1. Promises are in some places made absolutely , which in others are conditionally expressed ; as Heb. 13. I will not leave thee nor forsake thee , Ier. 32.39 . I will give them one heart and one way , that they may fear me for ever , I will give them an heart to know me , they shall be my people , I will be their God , they shall return unto me with their whole heart , Ier. 24.7 . If ye will obey my voice and keep my Covenant , is a Condition in one place , Exod. 19.5 . a free promise in another , ye shall keep my judgements and doe them , Ezek. 36.27 . The mercy of the Lord is towards them that fear him , Psal. 103.11 . There the fear of God is a condition . I will give them one heart and one way that they may fear me , Ier. 32.39 . there it is a free promise . 2. The Lord doth not only give us good things under a condition , but doth give the condition it self to his people , compare Isai. 1.19 . with Phil. 2.12 . Acts 10.43 . with Phil. 1.29 . Ephes. 2.8 . 3. Precepts and Conditions are used as the vehicula of the grace promised . Of our selves we can do nothing of those duties unto which Promises are annexed , for all our sufficiency is of God , who worketh all our works for us , 2 Cor. 3.5 . But the Precepts of the Word are the usual Instruments , by which he worketh those things in us , which he requireth of us , Rom. 10.17 . 4 Conditionall Propositions do not imply that our performances work upon God to do what he had said , as if the performance of duty were only ours , and then the performance of promise alone his : But they intimate the order and connexion which the Lord hath set amongst his own gifts , some whereof he hath appointed to be antecedent dispositions and preparations towards others consequent upon them : He that believeth shall be saved , this is a conditional promise , Faith the condition , Salvation the Promise ; But we may not so understand it as if Faith were only ours , and Salvation alone his . But Faith is one Gift of God , Antecedent to Salvation which is another Gift of God. Now then since the Lord is righteous in all the wayes of his Judgements and secret providences , we must for ever lay our Hand on our Mouth , and put our Mouthes in the Dust , and beware of Murmuring and Repining against him , as if his wayes were not equall towards us : Behold he taketh away , who can hinder him ? who will say unto him , what dost thou ? Iob 9.12 . we may in our Prayers plead with God about his Judgements as Holy men have , Jer. 12.1 . Habak . 1 . 2-4-13 . But we may not quarrell at them nor murmure against them . 2. When the Lord doth strangely vary his Providences towards a people , and worketh unusuall changes and alterations among them : stirreth up some helpes , and then layeth them by , calleth forth others and quickly revokerh them , fitteth men for great actions , and in the midst of those actions cutteth them off ; Our work here is not to censure either the Agent , or the Instruments , to charge the dealings of God either as unrighteous or as unreasonable ; but to reflect upon our selves , and learn our unstedfastnesse in Gods Covenant , by his diversifying of Providences towards us : 1. Sometimes we over dote upon Instruments , and deifie them , as if God had no way to help us but one . And then God breaks that Staffe when we lean too hard upon it , to force us to leane upon his Name again . 2. Sometimes we undervalue them , and will not understand that God is doing us good by them , ( as it is said of Moses , Acts 7.25 . ) and then God suspendeth his work which he was about to doe . 3. Sometimes the hearts of the people are unprepared for mercies , and then God doth not honour his Instruments with setling them . Iehoshapbat was a good King , yet he did not work a perfect Reformation , the high places were not taken away , and this the reason , the people had not as yet prepared their hearts unto the God of their Fathers , 2 Chron. 20 , 32 , 33. 4. Sometimes the guilt of old sinnes do remain uncleansed away , as it is said of the iniquity of Baal-Peor , Iosh , 22.17 . and in this case Instruments are too weak to divert wrath , 2 Reg. 23.25 , 26. Never such a Reformation as Iosiah made about the eighteenth year of his reign , and yet because the people returned but fainedly , Ier. 3.10 . within a few years after they were carried into Captivity . Our Saviour was very near his Sufferings when they cryed Hosanna before him . The Sun often shews biggest , and shines brightest , when it is ready to set ; The Candle blazeth most when it is in the Socket ; Many times dying men , and it may be so with dying Churches , have a lightning before death . I speak not this to bode ill unto the Land of my nativity . If any say it shal not be so , but we shall still have Peace , and Truth , and Holiness flourish , I will chearfully say as the Prophet did , Ier. 28.6 . Amen : the Lord do so for this Land : But withall , happy is the man that feareth always , Prov. 28.14 . The sins of the people may weaken the hands of the best Instruments , and make them unable to help us . It is noted as a cause of wickedness that men have no changes , Psal. 55.19 . Ier. 48.11 . But to be tossed and emptied , and exercised with frequent alterations , and our sent to abide in us still , wanton under Mercies , sullen under Judgements , after all our Phisick to relapse , after all that is come upon us , again to break the Commandements , this is a sad Symptome , a great aggravation of our sin , and justification of Gods Righteousness in all his dealings with us . Again , since the Lord is the God of his people , and righteous to them in a way of mercy and fidelity , We learn to acknowledge it a great Mercy , and to glorifie God for it , that we Remaine yet escaped : that we may set up an Eben-Ezer , and say thus far hath the Lord holpen us . Many Considerations may set on the sense of this Mercy upon our hearts . 1. The many sinnes which remain amongst us , even in the Israel of God : sad divisions , sharp animosities , perverse Opinions , vanity , luxury ; severe censurings , loose walking , worldly mindedness , &c. 2. The many shakings , and universal sufferings , whereby the Lord hath made it appear that his quarrel was against all orders of men , that the disease was all over , Isai. 1.6 . Ier. 5 . 1-5 . so that none can blame others , but every one acknowledge the plague of his own heart , and say as David did , I confess my sinne , and the sin of my people , Dan. 9.20 . Now various shakings and concussions in a Nation use to be sore presages of greater Judgements , as we may see in Gods dealing with the ten Tribes before their dissolution . What shakings have been amongst us , we need not recount , by changes at home , by differences abroad , shakings on the Land , and shakings on the Sea , shakings at hand , and shaking afar off , shakings by War , and shakings by sicknesses , shakings in our mindes by divided Opinions , shakings in our hearts by divided affections , shaking in our estates by divided interests . And whether these shakings have a tendency to dissolution we know not , ( we are not ignorant of the rage which hath been upon many of our Protestant Brethren in other parts of Christendom ) But surely this consideration may lead us both to glorifie God that we Remain yet escaped , and to humble our selves under the feare of his further wrath . 3. The powerful Preaching which hath been in the Land which where it doth not kindly work , where it is not honourably entertained , doth exceedingly ripen Judgements , and make white for the sickle . It is compared to the shining of the Sun , 2 Cor. 4.6 . 2 Pet. 1.19 . and to showers of rain , Deut. 32. which are intended for the bringing forth of Salvation , and springing up of Righteousness , Isai. 45.8 . But if they fall upon sins , doe hasten their maturity , and make them nigh unto cursing , Heb. 6.7 , 8. the sins of the Church are Summer Fruits , they ripen faster then the sinnes of the World , the sins of the Amorites were four hundred years a ripening , Gen. 15.16 . the sins of Israel in the Wilderness fourty years , Psal. 95.10 . Gods patience towards the ten Tribes after their revolt was but two hundred and sixty years ; from the sins of Manasseh to the Captivity brought upon Judah for those sins , little more then one hundred years ▪ As at Jerico the sounding of the Trumpet seven times did lead in the falling of the wall , so the long sounding of the Word in the ears of disobedient people , is a shrewd presage of ensuing ruine . These considerations laid together , as should they justly awaken us to Humiliation , so are they Evidences of Gods goodness towards us , in that such a people Remain yet escaped . Escaped from the bondage of Popery , from the flames of persecution , from the Spanish Armado , from the vault of Powder , from rigour in the Church , from troubles in the State , from the terrour of a bloudy War , from renewed attempts of trouble and danger , escaped from a Vote , extinguishing and abolishing the whole maintenance of the Ministery , the consequences whereof could not but have been unutterably miserable . Any one of these evils God might have sharpned into a destruction . And yet after all this , Righteous art thou , O Lord , for we remain yet escaped . 2. It reproueth our unbelief , in consulting with flesh and blood , betaking our selves to carnall shifts in time of danger , having a faithfull Covenant , and a righteous God to lay hold upon , whose alone fidelity is the ground of his peoples safety , who knoweth how to deliver the godly out of temptation , 2 Pet. 2.9 . this was the sin of Ahaz in sending to the Assyrian to help him , when God offered him a sign to confirm his trust in him , Isai. 7.11 , 12. 2 Chron. 28.19 . The Christians in the Church of Corinth , being afraid to displease their Heathen friends , and endanger themselves , would sit with them at the Idols Table , and eat at their Tables meat offered to Idols : The Apostle diswadeth them from using this Carnal shift to decline danger , bids them flee from Idolatry , lest that which they in carnal wisdom might judge the means of their standing , should prove the occasion of their fall , and directeth them to trust for safety in a faithfull God , who would not suffer them to be tempted above that they were able , but would with the temptation make a way to escape , that they might be able to bear it , 1 Cor. 10.13 , 14. 3. In fears therefore and dangers we should be incouraged by these two Arguments ; 1. The Righteousness of God. 2. Our own present remaining escaped , Faith in , and experience of the fidelity of God to help us , to trust in him at all times : not to fear the wrath of man , but to secure the love of God , he sometimes purposely bringeth his servants to difficulties , that they may make tryal of such a friend , who in six and seven troubles is at hand to deliver them . Faith is a venturous grace , it honours God and laies hold on his strength , Rom. 4.20 . Isai. 27.5 . It is a victorious grace , and rises up above difficulties , 1 Ioh. 5.4 . all things are possible to it : Therefore in times of danger let us plead Gods Covenant , and our own experience , Lord wilt thou now destroy us seeing we remain , yet escaped , and are Monuments of thy Mercy ? hast thou wrought so great deliverances , and done so many wonders , and snatcht us as brands out of the fire , to destroy us at the last ? thou hast delivered , and dost deliver , wilt thou not give us leave to trust in thee for deliverance still ? Though the Lord had broken us in the place of Dragons , and had cast us off and put us to shame ; yet even so we may lean upon his Name , and plead his Covenant , Psal. 44.17 , 19. Psal. 74 . 1-20 . Isai. 64 . 8-12 . Hab. 3.17 , 18. How much more comfortably may we plead it , when by the alone mercy thereof , we remain escaped ? When we may say as the people of Ioseph did , Iosh. 17.14 . we are a great people , and the Lord hath hitherto blessed us ? and may set up a Monument as Samuel did , 1 Sam. 7.12 . and say , thus far hath the Lord holpen us ? This is one chief Argument which Gods servants use in Prayer , to mind him of his Word and Covenant , wherein he had caused them to hope , so Iacob , I am not worthy of the least mercy , but thou saidst , I will doe thee good , Gen. 32 . 9-12 . so Moses , we remain yet escaped out of the Land of Egypt , thou hast brought us out thence , turn from thy fierce wrath ; Remember Abraham , Isaac , and Israel thy servants , to whom thou swareest , &c. Exod. 32 . 11-13 . and again , let the power of my Lord be great , according as thou hast spoken , pardon the iniquity of thy people , as thou hast forgiven them from Egypt untill now ; As they remain yet escaped , so save them still ; the same Mercy and Power can do it now which did it before , Numb . 14.17 , 19. so David , Thou hast spoken of thy servants house , for thy words sake hast thou done these great things : and now O Lord establish thy Word , do as thou hast said , 2 Sam. 7.19 , 21 , 25 , 27 , 29. So Solomon , Let thy word be verified which thou spakest unto thy servant David , 1 Reg. 8.26 . So Asa , O Lord we rest in thee , thou art our God , 2 Chron. 14.11 . so Ieshaphat , Thou art God — our eyes are upon thee , 2 Chr. 20 . 6-12 . no such plea in Prayer as the free grace , the Word , the Truth , the Fidelity , the Righteousness of God. 4. This may comfort us against all the mutability of our own wills , whereby we are apt to start aside like a deceitfull Bow ; In as much as our safety dependeth not upon our own performances , but upon the Covenant of God , who is righteous and faithfull ; and will not suffer our weakness to annul his promise , Rom. 9.16 . 5. This Caution notwithstanding we must take in , That we beware of playing the wantons with the grace of Gods Covenant , because thereby we remain escaped ; for the Lord will not pass by the petulancy and lasciviency of any of his Children , though he doth not totally cast them off , yet he hath sharp rods wherewith he can chastise them . If they fly from his service , he can send a Whale to swallow them , and can bring all his Waves and Billows upon them ; if they keep not to his Commission , he can send a Lion to tear them , he can make them feel the weight of his Frown , though they do not of his Fury , and it may be , cause them to walk in darkness , drooping , and disconsolate all their days , complaining of broken Bones , and of a wounded Spirit , with strong cryes , imploring the comforts of that Spirit , which they had so unkindly greived and resisted . As it is this day ] escaped , escaped this day in which we lie under so sore and heavy a guilt . This is a marvellous heightning of Gods Mercy , That we may remain escaped in this day , a day of so great sin : and also a marvellous aggravation of the sin , that it hath been committed in this day , a day of so great Mercy , wherein we remain yet escaped . Sinne committed in a day of mercy , is the more exceeding hainous : mercy extended in a day of sin , is the more exceeding glorious . That we should so greatly provoke the Lord , this day , wherein we remain escaped : O how prodigious and presumptuous the wickedness ? That we should remain escaped this day , wherein we have so greatly provoked the Lord , O how admirable and unsearchable the goodness ? 1. Sinne in a day of great Mercy is exceedingly the more hainous . It is a great aggravation of sinne , when it withstandeth Iudgements , when the Lord changeth the corrections , and men still hold fast their sins , Amos 4 . 6-12 . and turn not unto him that smiteth them , Isai. 9.13 . It is a brand upon Ahaz that in the day of his distresse he sinned more , 2 Chron. 28.22 . How much more hainous is it to abuse Mercy and Loving kindness ? It is the character of a wicked man , that though favour be shewed him , yet he will not learn righteousness , Isai. 26.10 . The Angell spared Balaam , and yet he ran greedily after the wages of iniquity , Numb . 22.35 . This is an unkindness the Lord often upbraideth his people with , Deut. 32 . 13-15· Ier. 22.21 . Hos. 13.5 . Amos 2 . 9-13 . This made Solomons sin the greater , that he turned from the God of Israel , who had appeared to him twice , 1 King. 11.9 . This adds disingenuity , unthankfulness , unkindness unto disobedience , when men neither fear , nor love the Lord for his goodness : No surfets more dangerous then those which are upon sweet things : no diseases more desperate , then those which reject Cordials ; no Fruits ripen faster ; then those on which the Sun continually shineth : as the Apostle saith of grace , where sin abounded , grace did much more abound , so we may by an inversion say of sin , where grace aboundeth , there the guilt of sin is the more abundant . 2. Mercy extended in a day of sinne , is the more exceeding glorious , when the Lord is pleased to proclaim mercy to a divorced people , Ier. 3 . 12-15 . in the midst of provoked wrath to remember mercy , Hab. 3.2 . and when men go on frowardly in their own ways , then to heal them , to restore comfort to them , to create peace , Isai. 57 . 17-19 . to heal a backsliding people , and to love them freely , Hos. 14.14 . To look back upon a denying Peter , Luke 22.61 . To send a pardon to an adulterous David , 2 Sam. 12.13 . To call from Heaven to a persecuting Saul , Acts 9.4 . This is that which maketh Mercy the more radiant , which magnifieth the freeness , fulness , and superabundance of it , that it rejoyceth against judgment , Iam. 2.13 . These considerations tend much to humble a people which remain yet escaped , as we do this day . The sad conjunctions of our sins with the Lords goodness , when the Lord saith , I will remember my Covenant , and thou shalt remember thy wayes , Then he saith , thou shalt be confounded , and never open thy mouth any more , because of thy shame , when I am pacified towards thee , Ezek. 16 . 60-63 . When we compare his Mercy with our corrupt doings , then is a time to loath our selves in our own sig●t , Ezek. 20 . 42-44 . 36 . 25-32 . Sin punished , doth many times harden a sinner in pride , as we see in Pharaoh . But sin pardoned , and subdued with Mercy , should melt the soul into a godly sorrow , holy revenge , and self displicency for it : They shall shall fear the Lord and his goodness in the latter dayes . O let us learn to bewail our wickedness , in that we have ventured on it in a day of Mercy , as if we had been delivered to commit abominations , Ier. 7.10 . as if priviledges were a protection to profaneness . Certainly if mercies be aggravations of sin , no Nation in the world is less excusable then we . What Nation in the Earth hath God so honoured with a long possession of his Oracles , and glorious light of his Word ? In so much that other Nations study the English Tongue to read our Books ; What Nation hath ever had such manifold , such miraculous deliverances ? What Nation hath the Lord Crowned with a greater abundance of all good things ? What means could be used to work upon a people which the Lord hath not made use of amongst us ? If teaching would work upon us , we have had his Word ; If Chastisements would amend us , we have had his Sword. If bounty would perswade us , we have been fed , and cloathed , and healed , and crowned , and compassed with mercies more then we can recount . If strange and unparalleld Providences would awaken us , this Nation hath never had for many hundred years such a prospects of Gods works , such interwoven mixtures of Mercies , of Judgements , of Wonders , of Terrors . Great Instruments raised up , and taken away again , Wars raging , and again ceasing , Seas roaring , and again calmed . And certainly the Works of the Lord should be sought out of his people , Psal , 111.2 . and improved to their own accompt . Felt Judgements should mak them out of love with sin : Renewed mercies should make them in love with God. That which humbleth should heal them , that which comforts should cure them , that which amazeth , should amend them . 2. This is a strong Argument in Prayer for penitent sinners to use , that God hath mercy in store even in a day of sin for his people : that though we have trespassed against God , yet there is hope in Israel concerning this thing , Ezra 10.2 . That though sin do ever forfeit mercy , yet it doth not ever remove it ; though it do always provoke wrath , yet it doth not always procure it ; how will mercy triumph in a day of repentance , when so great provocations have not hitherto extinguished it ? how will fire break forth in dry wood , when it hath prevailed against the green ? needs must that Jewel be glorious in the Sun , which glisters in the Night . This should exceedingly encourage us unto Repentance . Doth the Lorld invite backsliding Israel , doth he wait to be gracious to a secure people , doth he pitty us in our blood , and are his bowels kindled towards us , when we compass him about with lies and deceit ? doth he look back with pitty upon a a denying Peter ? doth he speak pardon from Heaven unto a persecuting Paul ? doth he shew mercy on a Manasseh , filling Ierusalem with blood and Idols ? doth he appear first unto Mary Magdalen , out of whom he he had cast seven Devils ? O who would not be encouraged by such examples , to fly for sanctuary from the wrath to come , unto that mercy which hath snatched these as brands out of the fire ? The Lord keeps as open house for us as for them , Isa. 55.1 . Rev. 22.17 . his mercy as abundant for any other penitents as for them , Isa. 55.6 , 7 , 8. his call and invitation the same to us as to them , Ioh. 7.37 , 38. The blood of Christ as effectuall for us as for them , 1 Ioh. 2.2 . They were set forth as examples to all that should after believe in him unto eternal life , 1 Tim. 1.16 . Only let us beware of profaning this comfort by persisting in our sins : But follow the example of these penitents here , though their sin had not removed Gods mercy , yet Gods mercy did remove their sin . They entred into a Covenant , sware to the Lord , gave their hands that they would put away their strange wives , and separate themselves from the people of the Land , Ezra 10.3 , 11 , 12 , 19. This is a Genuine work of true hope in mercy , when it makes us purifie our selves 1 Ioh. 3.3 . no man can hope for glory , who is an enemy to Grace , for glory is grace perfected , and we can hope for nothing which we hate , he that hates Grace , doth not love Glory . 3. We note that in solemn Humiliations there is a great Emphasis in these words , As it is this day , It is a circumstance greatly considerable , The time wherein we have sinned and escaped , Time greatly aggravates sin , Exod. 8.32 . Luke 19.42 . Time greatly commends Mercy , that God kept touch with his people to a very day , Exod. 12.41 , 42. Therefore we should learn wisdome to improve time unto duty , as it is said of the Children of Issachar , that they had understanding of the times to know what Israel ought to do , 1 Chron. 12.32 . Who knoweth said Mordecai to Ester , whether thou be come to the Kingdom for such a time as this , Ester 4.14 . Let us therefore wisely consider the condition of the times which God hath brought upon us . Times of great and universal sickness and infirmity , after he had not many moneths since upon Prayer , removed such distempers in good part : surely his anger is not turned away , his hand is stretched out still , because we have not unfeignedly turned unto him that smiteth us . 2. Times of wonderfull changes and unsetledness , many preparations and attempts to heal the breaches amongst us , and many abortions and miscarriages in those attempts , Honourable persons raised up by God to serve the Interests of the Nations , and by his Providence laid down again . And when the Lord had by his providence raised up this eminent Instrument , now gone to him , by whose great Wisdom , accurate intelligence , indefatigable vigilancy , and special care , we might probably have supposed that by degrees things would have wrought unto a composedness , and settlement in the midst of great Actions and great Successes , he likewise is suddenly taken away . It is good to study the meaning of God in these things . 1. That we should bewail our carnall confidence , and learn to look up and to trust more in Him , and less in man. 2. To labour for hearts established by his grace , that we may the more comfortably look for an outward establishment in order and peace , for our settlement must begin in our hearts , so long as our hearts are unsteadfast with God , his dealings may be still in fluctuation and uncertainty towards us . 3. To acknowledge notwithstanding these sad changes and concussions , this great Mercy , That we remain yet escaped , that the Lord hath not yet said unto us that he would cast us off , hath not exposed us to those flames and commotions which our sins have deserved , but that yet we sit under our Vines and Fig-trees , and none make us afraid . Lastly , to cast Anchor on the Rock of Ages , and keep close to the Throne of Gace , to secure his love and care of us , his presence and Throne amongst us , who never dies , in whom there is everlasting strength , to get firm holdfast of those Comforts which have nothing of Mortality , nothing of Lubricity in them , which will stay with us while we remain here to sweeten all the passages of our Pilgrimage , and accompany us unto the presence of the Lord , in whose presence is fulnesse of Joy , and at whose Right Hand there are pleasures for ever more . FINIS . Notes, typically marginal, from the original text Notes for div A57140-e170 Vid. Serarium in Ios. 6. quaest . 50. Pined . de Rebus Solom . lib. 7. cap. 4. & 6 Ier. 3.5.31.19 . Dan. 9.7 , 8. Luke 18.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Iliad . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Q●i sibi male vivendi licentiam iud ●gent , totidem sunt Christi●nismi probra et ma●ulae . Calv. Opusc. de Scandalis . Magna insanis est Evangeli● non credere , cujus veritatem sanguis Martyrū Clamat , prodigia probant , ratio c●●firm●t , m●ndus testatur , Elementa loquuntur , daemones confitentur . Sed long● major Ins●nia , Si de Evangelii veritate non dubitas , vivere tamen quosi de ejus falsitate non dubitates , Io. Picus mira●dula Epist. Ab eterno per praedestinationem , in aeternum per glorificationem . Bernard Serm. 2. in Ascention● . Ante mundi constitutionem vidit nos , fecit nos Emendavit nos , misit ad nos , Redemit nos . Hoc ejus consilium manet in aeternum . Aug. Ser. 2. in Psal. 32. Aug. de Grat. & Lib. Arbit . cap. 16. Dys . Anchor , ipse Remunerator operis , ipse Remuneratio tota . Bernard in Psal. 91. Ser. 9. Ille facit ut nos faciamus qu● praecepit , nos non facimus ut il●e faciat quae promisit Aug. Ep. 143. Vid. Bradward . de causa Dei lib. 1. cap. 23.24 25. Iuratione Dei firmata promissio . Aug. de Civ . dei . lib. 16. cap. 32. Adeo Iustis omnis Cooperantur in Bonum ut etiam si qui corum deviant & exorbitant ▪ etiam hoc ipsum eis faciat proficere in bonum , quia Humiliores redeunt atque doctiores . Aug. de Corrept . & Grat. cap. 6. vid. de nat . & Grat. 28. An vero ei peccata ipsa non Cooperantur in Bonum qui ex eis humilior , ferventior , solicitior , timoratior & Cautior invenitur ? Bern. Scr. 1. de diversi● . Vid. Camero . de Eccles. pag. 120 . -126 , in 4 to . Use 1. Ut totum Deodetur , Hominis voluntatem bonam & praparat adjuvandam & adjuvat praeparatam . Aug Enchirid. cap , 32. Si Deus misereatur etiam volumus ad eaudem quippe Gratiam pertinet ut velimus Ad Simplicium Qu. 2. & Epist. 106. 
A57146	----	Meditations on the fall and rising of St. Peter by Edward Reynolds ... Reynolds, Edward, 1599-1676. 1677 Approx. 61 KB of XML-encoded text transcribed from 70 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A57146 Wing R1266 ESTC R15342 13029436 ocm 13029436 96725 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57146) Transcribed from: (Early English Books Online ; image set 96725) Images scanned from microfilm: (Early English books, 1641-1700 ; 399:4) Meditations on the fall and rising of St. Peter by Edward Reynolds ... Reynolds, Edward, 1599-1676. Reynolds, Edward, 1629-1698. [28], 111 p. : port. Printed for Thomas Parkhurst ..., London : 1677. Edited by his son Edward Reynolds. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Peter, -- the Apostle, Saint. 2003-12 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2005-02 John Latta Sampled and proofread 2005-02 John Latta Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Meditations ON THE FALL AND RISING OF S t PETER . By Edward Reynolds , late Lord Bishop of Norwich . LONDON , Printed for Thomas Parkhurst , at the Bible and Three Crowns in Cheapside near Mercers-Chappel , and at the Bible on London-Bridg , 1677. AN ADVERTISEMENT TO THE Reader . Courteous Reader , AS I cannot expect thy Thanks , so I need not fear thy Censure for the Publication of these Meditations . For by the forwardness of the Book-seller to promote thine ( I hope ) as well as his own profit , they passed the Press altogether without my knowledg ; and before I received the least Intimation of any such Design , they were by him presented to me intirely Printed , desiring my attestation of their Legitimacy . To prevent therefore thy doubt and suspicion touching their true Author , I do from good and manifold Evidence assure thee , they are the genuine , though early off-spring of that Reverend Person whose name is prefixed to them . In his Lordships life-time I have often heard him mention , not only in general this Tractate , as one of his First Theological Essays ; But likewise in particular , his Presenting thereof to a Pious and Charitable * Gentlewoman , who by an holy emulation of her name-sake Joanna in the Evangelist , did minister unto Christ of her Substance , by liberal Gifts to his Preachers and Poor . From this Copy fairly written with the Authors own hand , and prefaced with a short paper of Verses to that his Friend , were they Printed by the Stationer . And since the Decease of my Father , and his only Brother * ( both within the compass of two Months ) , two Copies of the same came into my Possession ; amongst each of their Papers , one : Both the fruit as of the Heart and Head , so of the Hand too of the Author , exactly agreeing together , as I found upon perusal of them ; and ( as far as my Memory can assist me , absent from my Study in comparing them ) fully according with this Third , now made publick . The first Lisping salutes of young Children , and the last Gasping Farewells of dying friends , of all words , are wont to make most deep and lasting impressions upon us . That these short Meditations , some of the first Juvenile Breathings in Divinity of that devout Soul now with God , may obtain like effect , is the prayer of Thy faithful Servant EDW. REYNOLDS . London , March 13 , 1676 / 7. TO THE READER . THis Reverend Author , of great renown for Piety and Learning , needs no Letters of Commendation : For as it was said of righteous Abel , That he being dead , yet speaketh , Heb. 11. 5. so this profound and pious Divine yet lives , and speaks in his excellent Works ; wherein he hath studied ( as the Apostle gave in charge to Timothy ) to approve himself a workman that needeth not to be ashamed , rightly dividing the word of truth , 2 Tim. 2. 15. Yet because many eminent Writers not only after they were dead , but even whilst they were alive , have been much abus'd and injur'd by surreptitious , or supposititious , at least by imperfect Copies of their Works ; therefore I thought my self obliged ( as being an ancient and intimate acquaintance of the worthy Author ) to give this Testimony to the Truth , viz. That these ensuing Meditations concerning Saint Peters Fall and Rising , are the genuine issue of the Head-labours , and Heart-labours of the Author , whose name they bear , and whose stile they resemble as face in water answers face , — Sic oculos , sic ille manus , sic ora ferebat . Neither do they only resemble his stile ( which is much of an evidence to be his ) but they are printed according to his own Original Manuscript . These Meditations were pen'd and sent ( as a New-years Gift ) to one of his ancient Friends in Oxford , much about that time , when he wrote those two Learned Treatises , One of the Passions and Faculties of the Soul of Man. The other , of Meditations of the Sacrament of the Lords Supper . When he was Fellow of Merton-Colledg , Oxon , his pregnant Gifts and Graces shined forth even in his younger years . How well he hath improv'd his time not only in his elder years , but in his younger also , his Learned Labours declare , publisht for the great benefit of the Church of God. This consideration deserves such a special remark of Honour to be fixt upon him , as to perpetuate his blessed memory to posterity , and to remain for the living as a signal pattern worthy of imitation . It 's observable , that in his preaching and writing ( as the Wiseman chargeth ) Whatsoever his hands found to do , he did it with all his might , Eccles. 9. 10. He was such a Preacher as the same Wiseman mentions , The Preacher sought to find out acceptable words , and that which was written was upright , even words of truth , Eccles. 12. 10. David said to Araunah , when he would have given him freely Oxen for Burnt-Sacrifice , I will surely buy it of thee at a price , neither will I offer Burnt-offerings unto the Lord my God which doth cost me nothing , 2 Sam. 24. 24. It 's abundantly evident , that this eminent Preacher and Writer bestowed much pains and studies in whatever he Preacht or Printed . His Works smell of the Lamp , and of indefatigable industry . I shall add no more concerning the Author , because I cannot say enough of his deserts : And the sayings are vulgar , Nemo vituperat Herculem . Expede Herculem . The Subject of these Meditations is Peter's Fall and Rising . One thing is added in Saint Mark , which is not mention'd in the other three Evangelists : For it 's said , And when he thought thereon , he wept . If we peruse the Original word , we shall find that he cast something over his head ( as Mourners and Delinquents us'd to do when they were asham'd to be seen ) , and so Theophylact interprets the place . Peter denied shamefully , and therefore he wept bitterly . Great Sins will cost even God's dearest Children great and bitter sorrows . We might add more Instances of David , Mary Magdalen , Paul , &c. But this instance of Peter is a sufficient evidence . It 's a saying of Justin Martyr , That it 's best of all not to sin : and next , to amend upon the punishment . But who of any understanding would therefore break his head , because he hopes to have a good Medicine to cure it ? The Uses which we ought to make of this Instance of Peter , are mention'd by Saint Paul , Thou standest by Faith , be not high minded , but fear , Rom 10. 20. Wherefore let him that thinketh he standeth , take heed lest he fall , 1 Cor. 10. 12. What St. Austine said of David , may be well applied particularly unto our selves , Let such ( saith he ) who have not fallen , hear , and take heed of falling : such as have fallen , let them hear and rise again . Here is not propounded an example of falling , but an example of rising again after falling . This Treatise ( though short ) is pithy and solid , and contains the quintessence of good invention , and sound judgment , ( which are the two parts of Logick . ) It may be compar'd to an Illiad in a Nutshell , or to a Map describing in a little compass of paper , a large Country , which is contain'd in a few significant words ; and the Motto may be — Pondere non numero . The same Renowned Author hath preacht many Excellent and Elaborate Sermons upon that Mysterious Prophecy of Zachariah . And likewise he hath preacht many profound Sermons upon several Cases of Conscience : Both which he hath unfolded with great dexterity of judgment ; many whereof I my self ( with others far better able to judg ) have heard him preach ( about twenty and six years since ) in Oxford , both to admiration and satisfaction . It 's much to be desir'd and hoped that it may be obtain'd for the publick good , that the Reverend and Learned Doctor his only surviving Son , who doth Patrissare , ( to whom may be applied that of the Poet , — Vno avulso , non deficit alter Aureus , & simili frondescit Virga metallo . Virg. ) Would be prevail'd withal to print those Elaborate Sermons , which ( questionless ) will much conduce to the publick good of the Church of God. In the mean time let us be thankful unto God who hath given such Gifts and Graces unto men , and let us make the best improvement of them whilst we have them ; and let us ( according to our Saviours example ) Work the works of him that sent us , while it is day : the night cometh when no man can work , Joh. 9. 4. I shall not detain thee ( Reader ) any longer in a preliminary discourse from reading these choice Meditations . Thy profiting by them is as well desired for thee , as for him , who desires thy Prayers , and remains thy servant for Christs sake , H. W. March 20. 1676 / 7 TO My Good Friend Mrs. NIXSON . THe Season is of Joy , the Gift of Tears : This seems a discord unto common ears . But he that makes the ficrcest wolf to sleep , And feed in friendship with the weakest sheep , Vnites remotest passions , and can bring Waters of comfort from griefs bitter spring : The Jolliest Baltaser on earth may borrow True Joy of him who seems o'rewhelm'd in sorrow . Begin the Year , and pass it in these Tears , They 'l yield you joy against your greatest fears . And kindly entertain your poor friends thrift . A Renew'd Peter , for a New-years-gift . Your true Friend , E. R. IMPRIMATUR Hic liber , cui titulus ( Meditations on the Fall , &c. ) G. Jane R. P. D. Hen. Epis. Lond , a Sacris Domest . MEDITATIONS ON THE Fall and Rising OF PETER . MEDITAT . I. PRide and Presumption have been ever , as well in the godly as in the wicked , the forerunners of a Fall. The first man , Adam , the first Apostle , Peter , both fell by these . Had Adam given less ear to the proud perswasion of a weak Sex , and Peter to the presumptions of a weak Confidence , the one had not plung'd his posterity into a depth of wretchedness ; nor both , themselves into a depth of sorrow . High conceits and resolutions built on shallow ground , can promise nothing but ruin on the head of him that rais'd them . MED . II. WHat can we expect from Peter but a triple denial of his Masters person amongst his enemies , who dares even to his own face make a double denial of his Truth ? He that will adventure to deny the truth of Christs Word , will quickly upon temptation deny the profession of his Truth . You all ( saith Christ ) shall be offended because of me this night . Nay , Lord , answers Peter , though all , yet never I. Yes , Peter , thou more than any : for this very night thou shalt thrice deny me . O no Lord , I know mine own strength , I am so confident of my love unto thee , that neither life nor death can separate me from it . I have a sword in my hand , and I have a sword in my mouth ; my Blade and my Profession shall both follow thee unto death . Peter hath not yet learn'd , not to contradict his Master , though once he got nothing but a Satan for it . It is not one either rebuke or disgrace , can root up the untowardness of a corrupt disposition . Weak man ! seest thou not how thou hast already begun to deny thy Lord ? and even then hast enter'd upon a revolt , when thou seemest most fortified and constant in thy resolution ? That man denies him , who denies his Word , he being no longer Christ than he is true . Why then shouldest thou either distrust thy Masters word , which told thee , that all should be offended ? or else have any such confident presumption of thine own strength , or uncharitable conceit of thy fellows weakness , as to believe his prediction touching their falling , and yet think he was deceiv'd in thee , who art peremptory and confident of thine own standing ? That God which out of true weakness hath ordained strength , doth here out of presumed strength foretel weakness ; and as he can make the mouths of babes and sucklings to confess him , so can he suffer the mouth of an Apostle , a Peter , to deny him . Shewing in both the dependance as well of strong as of weak on his Goodness : The strongest Apostle being not able without his sustaining-grace to confess him ; and with it , the weakest infant in the street being enabled to cry Hosanna unto him . MED . III. I Cannot be so uncharitable as not to believe , That it was Peters Faith and Love which made unto Christ this promise of perseverance in his profession : such fruit and sweetness had he found in those words of eternal life , such power in that Son of the living God , that he could not but think it blessedness to follow and enjoy his society even unto death , who was able to sweeten and sanctifie death it self . But behold , in the same soul , nay in the same action , a mixture , I had almost said a predominancy , of faith and flesh ! The desire and the purpose come from faith , the confidence and resolution came from flesh . Self-dependance , pride , or any other carnal affection which is more deeply rooted in the particular nature of any man , do often intermix themselves in his most holy actions . It was faith that made Peter go down upon the Water , but it was flesh that made him begin to sink : Faith made him zealous in Christs Cause , but flesh drew hls sword at Malchus his ear : Faith made him follow Christ , but flesh made him follow afar off : Faith made him accompany Christ to the garden , but flesh made him sleep when he should have sorrowed : Faith made him promise perseverance , but flesh made him peremptory in that promise : in a word , Faith made him resolute to confess , but flesh to contradict his Master . Vows and Promises unconditionally addressed , cannot but prove dangerous to the strongest Faith. God must first give us perseverance , before we can promise it ; It is not in our power , though it be our duty to perform it . Though Peter may in the vertue of Christs promise be sure not to fall into Hell , he cannot in the vertue of his own promise be sure not to fall into temptation ; though he can be secure that Faith shall have the last victory ; yet he cannot that it shall have every victory : though it cannot die and be finally dried up , yet it may ebb , and languish ; and though even now it can look undauntedly on the nails of a Cross , yet presently it may be affrighted at the voice of a Maid . He only that hath given faith unto us , can give life and action unto our faith . Christ is both the quickner , and the object of our Faith , by whose power it worketh , and on whose merits it relyeth . When He therefore is pleas'd to remove and withdraw himself , Faith must needs be there unoperative , where both its Object and its Mover is absent . As we cannot see the Sun but by the light of the Sun , so neither can we believe in Christ but by the Grace of Christ. Who can wonder that the outward parts of the body should be benum'd and stupid , when the spirits and animal vertues which should enliven them , have retir'd themselves ? Lord ! let me never barely promise , but let me withal pray unto thee ; and let ever my purpose to die for thee , be seconded with a supplication that I may not deny thee ; when ever I have an arm of confidence to lift up in defence of thy Truth , let me have a knee of humility to bow down before thy Throne : Lord , give me what I may promise , and I will promise what thou requirest . MED . IV. WEre not the other Disciples taught from the same holy mouth ? did they not with the same holy faith receive what they had been taught ? Why then should Peter give credit to the word of Christ so far as concern'd their weakness , and yet distrust it in the presumption of his own strength ? What though he be the chief in following his Master , may he not as well be the chief in falling from him ? I never knew a priority of Order priviledg'd with a precedence of Grace . Yet such is the nature of Greatness , that it conceits it self secure from danger , and apprehends spiritual immunity in temporal honour . How erroneous is the frailty of mans nature ! How ready to trust upon an arm of flesh , confidence , free-will , supremacy , even against divine predictions of danger , and thinks it self sufficiently arm'd with that , than which there is no greater cause of its weakness and ruin ! MED . V. ONE would have thought that Peter upon the noise of a denial , should have begun to tremble , and not to boast ; to arm , and not to presume ; to suspect his strength , and not promise it : But that a double warning should find a double presumption , would make a man confident to expect an invincible resolution ; and believe that even naked and empty nature , being so deeply engaged , would have , if not courage , yet shame enough to persist in such a purpose , which being broken , could not but infer the discredit not only of a weak , but of an inconstant spirit ; more faithless in the execution of a promise , more impotent in its contempt of death , than could well stand with the honestly or courage of a Peter . But it is the justice of God to give over nature to faintings and falls , when it relyes upon it self ; and to make him fear the least assault , who hath not arm'd himself with that which should defend him against the greatest . One tear or sigh , though emblems of weakness , could more have prevailed to strengthen Peter's Faith , than so many fruitless boasts , the gildings and flourishings of a rotten confidence . A little Peble-stone will overturn and sink down a Goliah , when all the Armor of Saul will rather cumber than profit in such a conflict . MED . VI. GReat Promises require great cares ; and he who hath deeply engag'd himself in any service , must needs be either very vigilant , or very faithless . How is it then that after so many promises I find Peter sleeping even then when his Master is sweating ? and that that Garden should be the bed of so secure a rest , which was the Theater of so exquisite and unimitable an anguish ? Can he follow Christ a whole night to his Judgment , that cannot watch one hour for his comfort ? can he command his life to be laid down for Christs Truth , that cannot command his eyes to be the witnesses of his sorrow ? so long as we are out of the view of danger , we can make large promises of our strength to bear it ; but when once it draws near , and creeps upon us , we begin to look with another colour both on it and our selves , and become either desperately fearful , or supinely stupid . Like untoward and forgetful children , which never fear the Rod till they feel it . MED . VII . I Cannot wonder that Peter should fall off , being tempted , who is already , though unquestion'd , so far behind ; that he should tremble at the terror of Death , who cannot endure the trouble of a Watch. He must learn more to deny himself , before he can take up his Cross. The nights of a resolved Martyr , must be spent in the studies of patience , not in security and ease ; he must first be a persecutor of himself , and exercise a holy cruelty on his own flesh , by cruncifying the lusts thereof , before he can be able to overcome the wit , and most exquisite inventions of his tormentors , in a holy and undaunted patience . The Soul must be first rais'd unto Heaven , before the body can be willing to go down into the earth . Had Peter watch'd and accompanied his Master , he might have receiv'd further encouragement in his resolution to die for him , and learn'd from the extremity of his anguish , if not to hate life , which could make a man subject to such expressless sorrow ; yet at least willingly to embrace the present opportunity of glorifying God by a constant death ; even for this respect , that thereby he might be freed from the capacity and danger of those afflictions , which he should there have seen flesh and blood lyable unto . Of how many precious occasions of good does the too great love of our flesh and ease deprive us ? Every man would love God more , if he could be more out of love with himself . MED . VIII . I Cannot expect other , but that he should follow Christ afar off , who goes sleepily after him ; nor can I hope for courage from his tongue , whose feet begin so soon to play the Cowards . It is not likely that he will come near Christ in Golgotha , that follows him afar off in the Judgment-hall : if he be unwilling to seem his , he will be quickly ready to deny him . Behold the beginnings of Peter's backsliding in his very following of Christ ! To follow him indeed is a work of Faith ; but to follow afar off , is nothing else but by little and little to go back from him . See how the preparations unto Peter's fall second each other . After sleeping , he follows afar off ; and from that , he comes to sitting still ; and that not in private to pray or repent , but in publick to warm himself at that fire , where his Conscience , though not seared , was yet made more hard . He which prefers the heat of a fire , compassed in with the blasphemies of wicked men ( the nearest pattern that can be of Hell ) to the sweet society of his Saviour , with the discommodity of a cold air , and an ensuing Judgment , cannot be far from denying of him . That man whom the enjoying of any temporal benefit , or the opportunity of any sensual and worldly delight , can induce to forsake the company of Christ , ( who is ever present in his Ordinances ) is at the next door ( if occasion were given ) to Apostacy and backsliding . MED . IX . THE Devil hath a kind of method and colour of modesty in his Temptations . He knew that it would not sort with the Holiness of Peter , to shoot at the first a fiery dart towards him , and tempt him in the very beginning of his onset , unto a perjur'd and blasphemous denial of his Master . Peter would have at the first trembled at so fearful a suggestion . And therefore , like a cunning Captain , he so ranks and musters up his forces , as that the first Temptation shall like weaker Soldiers make way for the latter , which are the old experienced and sturdy fighters ; the former serve only to weaken Peter , the latter to overthrow him . At the first the Devil tempts us to small sins , to remit something of our wonted vigor , to indulge a little unto our corrupt desires , to unbend our thoughts , and to slacken our pace in prosecution of good courses , that by cooling our selves we may be able to hold out the better ; but when he hath drawn us thus far , he hath gotten the advantage of us ; and having a door open , le ts in his more ugly and horrid Temptations . Sin hath its several ages and growths ; first , it is but conceiv'd and shap'd in the womb of Concupiscence ; then it is nourished and given suck by the embraces and delights of the Will , as of a Nurse ; then lastly , it grows into a strong man , and doth of it self run up and down our little World , invade all the faculties of Soul and Body , which are at last made the instruments of Satan to act and fulfill it . Satan at the first leads us downward towards Hell , as it were , by steps and stairs , which though they go lower and lower , yet we seem still to have firm footing , and to be able to go back at pleasure . But at last we find , as the way more and more slippery , so the enemy ready at hand to push us down into a dungeon of unrecoverable misery , did not Gods mercy pluck us as a brand out of the fire . Peter first sleeps only , that seemed the exigence of his nature ; then he followed afar off , that haply was pretended to be only the drowsiness of his sleeping ; then he sits down at the sire , and that was but the coldness of the air : But then comes denying , swearing , cursing ; and had not Christ in time looked back upon him , the next step and regress , would have reach'd unto the jaws of Hell. But it was the great Wisdom and Mercy of Christ to honour the estate of his ignominy and reproach , his death and judgment , with two of his greatest Miracles , The assuming of a repentant Thief , and the re-assuming of a revolted Disciple . MED . X. IT is no wonder if Peter be tempted to forsake his Master , when he is far off from him . How can he chuse but stumble and fall , who hideth himself from the Sun of Righteousness , who is absent from the Light of the World , who wanders out of the way of Life , who is beyond the voice of that word of Truth which only succoreth , directeth , leadeth , instructeth in Holiness and Security ? He which testifieth his Faith by following , and yet lays open his flesh and weakness by following afar off , shall be sure to meet with such an enemy as hates our Faith , and therefore takes advantage by our weakness to oppose it . Our Faith provokes him to enmity , for he is adversary to none so much as those that are out of his power ; and our weakness invites him to an assault , for he trembles and flies from opposition . Had Peter abode in the company of his Lord , Satan would not have dar'd to tempt him unto a Tripledenial in the presence of such a power , whence he had formerly received such a Triple-overthrow , having been himself broken with those stones , and hurled down from that Pinacle and Mountain , in which he thought to have batter'd and broken in pieces the Salvation of the World by the overthrow of its Saviour . Or if perhaps he would have been so impudent , or so venturous , as to thrust into the presence of his Maker , and before him to issue forth his Temptations ; yet this advantage should Peter have had , that he should have been directed with more light , and assisted with greater strength to resist so impudent an assault ; his Faith haply should bave been confirmed , though his adversaries malice had not been abated . And we know the Devil never overcomes any , that is not first overcome of himself . What danger is there in fighting , where , there is no danger of falling ? or what difference is there between an unoppos'd security , and an assaulted strength , save that this is more glorious , the other no whit the more safe ? He is not far from Satans temptations , who belonging to Christ , is yet far off from his presence and assistance . None nearer the fury of a strong and bloody malice , than a weak and stragling enemy . MED . XI . I Never read of more dangerous falls in the Saints , than were Adams , Lots , Sampsons , Davids , Solomons and Peters ; and behold in all these , either the first Inticers , or the first Occasioners are Women . A weak Creature may be a strong Tempter ; nothing too impotent or useless for the Devils service . We know it is the pride of Satan to imitate God ; As God magnifies his power in bringing strength out of weakness , so doth the Devil labour to gain the glory of a strong enemy , by the ruinating of a great Saint with the Temptation of a weak Sex. Nor is he herein more apish than cunning : for the end of the Devils conflicts is the despair of his enemy . He gets Judas to betray his Master , that he may after get him to hang himself . And he hath the same end in Peter's Denial , which he had in Judas his Treason . Now what is there that can more draw a man to Despair , than an apprehension of greatness in his sin ? and what fall greater , than to be foiled by a Question by a Maid ? What could more aggravate Peter's sin , than that the voice of a Maid should be stronger to overcome him , than the Faith in a Jesus to sustain him ? The Devil tempts us , that he may draw us unto sin ; but he tempts us by weak Instruments , that he may draw us unto despair . MED . XII . WOman was the first Sinner ; and behold in the two greatest falls , and most immediate denials of God , Adam's , and Peter's , Woman is made the first Tempter . So much as any one is the Devils slave to serve him , so much is he his Instrument to assist sin . A Sinner will be presently a Tempter . MED . XIII . PEter hath no sooner denied his Master , but he goes out farther from him . See what a concord there is between our Members in sinning ! how the action of the Foot bears witness to the apostacy of the Tongue ! But why should Peter get him out for fear of an Attachment , and farther Examination , having already by his denial clear'd himself , and ( for ought he sees ) satisfied his adversay ? Surely there is no security to be expected from the denial of our Lord. He which thinks to gain ease by sinning , misseth of his end , and shall be more afraid after he hath clear'd himself by Apostacy , than he was before . 'T is not the way to avoid the storms of danger , by making shipwrack of a good Conscience ; and to free our selves from the hands of men , by running upon the wrath of God. He which hides himself in the hedg of wickedness from danger , shall meet with a Serpent instead of safety ; and shall be so much the more suspicious of other mens fury and persecution , by how much the more he is sensible that he hath deserv'd it . Peter sate boldly amongst them while he was in danger ; he hath no sooner made his Apology , but he is gone straight . The same that befell Peter here in denying his dependance on his Saviour , did once befall Adam in denying the Truth of his Maker ; the next news which you hear of them , is their flight , their fear . Sin is ever deceitful , and pays nothing less than what it promiseth . The first thing that ever painted it self , was Sin. MED . XIV . IS the nature of Woman more inquisitive , or more malignant , that amongst so many other servants , a Woman should begin the second accusation ? The Devil will double a weak Temptation , if it have proved prosperous ; and looks rather to the issue , than to the Instruments of his assaults . The first Maid tempted Peter by questioning him ; this second by accusing him to the other Servants : from which latter we may infer , That those who are aptest to Tempt , are aptest to Accuse . These two are the Devils grand Instruments to work the ruin of Mankind . He first tempts a man to sin , and then he accuseth him to God. And therefore he hath both names in an equal propriety , a Tempter , and an Accuser , and these on all sides . He first tempted man to forsake his Maker , and accused his Maker of deceiving man ; next he tempts God to Judgment upon man , by accusing man of wickedness towards God : and lastly , after he hath tempted any man unto sin , he begins to accuse him to his brethren without , and his own Conscience within . Ever when thou feelest an assault , begin to fear an accusation ; and learn to prevent the Devils Malice , by resisting his Temptation . MED . XV. WE may here see the method of Satan . His first Temptation is by one only Maid , his second by many Servants that stood by . The more weak and naked he finds us , with the greater force he makes upon us ; using his first assault to try , but his second to wound us : As in the battery or breaking open of a City , one man may serve for a spie to watch the Gates , to take notice of the Defences , and to make relation of the weaknesses or force of either ; but when they are by his report found unable for resistance , there then follows the irruption of a whole army , bringing nothing but the threats of blood and slaughter : So is it with Satan towards our Souls ; after he hath sent one smaller Temptation as a spie to observe our Fortifications , and upon the success and report of it , finds how weak we are to withstand his forces , he then rushes in upon us with a multitude of his armed and more able servants ; who certainly would take possession of us , and hold us in peace as their own , did not a stronger than he come upon him , and overcome him , and divide the spoils . MED . XVI . THE form and manner of Peter's second Denial , is ( not without special reason as I conceive ) diversly related . In one Evangelist the words are , I know not the man ; in another , I am not of them . One would think these were two Denials . May not a man know him , unless he follow him ? No. Behold a mystery of Faith in the fall of Peter . No man knows Christ unless he be one of them that follow him , and to whom he hath united himself . If it had been true , I am not one of them , it had been true also , I know not the man. All knowledg consists in mixture and union , whereby the understanding receiveth into it the image and similitude of the thing which it knows ; which made the Philosopher say , That the Soul in understanding a thing is made the very thing which it understands ; namely , in that sense as we call the Image of the Face in a Glass , the Face it self ; or the Impression in Wax , the Seal it self . Now then there is no union between Christ and us , no dwelling of him in us , no ingrafture , or incorporation of us into him , without that Faith whereby we follow him , which makes us to be so nearly one with him , that ( in the judgment of the learned ) the name of Christ is sometimes in the holy Scriptures taken for the Church of Christ. And therefore to those that believe , to them only he hath given to know . Christ is not truly apprehended either by the fancy or the understanding . He is at once known and possess'd . It is an Experimental , and not a Speculative knowledg that concieves him : He understands him , that feels him . We see him in his Grace and Truth , in his Word and Promises , not in any carnal or gross presence . Pilate knew him in that manner , and Judas , as well as Peter . A true Believer can see and know him better in Heaven at the right hand of his Father , by a Sacramental , than a Papist can on the Altar , in the Jewish and Pilate-hands of a Mass-Priest , by a Transubstantiated bread . Let their Faith have the assistance of teeth and jaws ; ours , though toothless , eats him with less injury , and with more nourishment . MED . XVII . THE encrease of the Enemies Temptation , accumulates unto the Apostles sin . When Peter is pressed a second time , and with more strong opposition , he conceives a naked and empty denial , to be an implicite confession ; and therefore that he may make them more credulous , he makes himself more impious ; and to gain Faith with men , he not only denies , but forswears his Faith with God , making Christ himself the Witness and Patron not only of a Lie , but also of a Revolt . With how deep a die of sin , with how many degrees of corruption , will the habit of Faith consist ! That failed not Peter , though the exercise thereof were a while smuther'd and suspended . Christ's prayer was stronger to preserve it , than his denial to root it out . That very action , which if it had proceeded from a heart qualified with other dispositions of stubborness , malice , and obduration , would have been the irremediable sin against the Holy Ghost ; was in Peter , proceeding from fear and weakness , the sin of a believing and faithful heart . How may the Godly in this one Example both learn to despair of their own strength , which cannot without Christ's assistance uphold them from so deep a fall ; and not to despair of his mercy , which can keep Faith in a corner of that very heart , which lies drench'd and weltering in its own blood ; and can raise up unto Martyrdom a man that had so deeply plung'd himself into Apostacy ! He that suffer'd Judas to be the horrid subject of his Judgment , rais'd Peter from a sin ( I verily think ) in it self as great , to be the Preacher and Witness of his Mercy . MED . XVIII . HOW leprous and spreading is sin ? how weak and impotent is nature ? how unsatisfiabl and importunate is the Devil and his Instruments ? A double temptation is not enough on Satans part , after a double denial ; nor is a double denial on Peter's part enough confirm'd by a single perjury . The Devil goes farther in Tempting , the poor Disciple goes farther in Denying : The truth whereof , that he may the more easily enforce it , he confirms , according to the Law , by two , but those wicked Witnesses ; and to a second Oath is there join'd an Execration . An Execration strong and deep enough to make Peter no lyar , though an Apostate ; I mean to verifie the truth of his denial , and to make him indeed none of those who alone knew their Saviour For it was ( if the word retain here the same force which it doth in St. Paul's Epistle to the Romans ) a curse greater than any curse , even an Anathema , a wish of eternal separation from the presence of God. It is no wonder if he dare deny Christ in earth , and in dishonour , who can adventure to wish an eternal absence from him in Heaven in his Glory . I never remember any Anathema that proceeded not from Love and Fear ; That of Moses and Paul from love of the safety , and fear of the destruction of their Brethren ; that of Peter , from a love of himself , and a fear of death . How strong and violent are Passions , whether holy or natural , when once truly apprehensive of their object ? How secure and negligent can they make Peter of his eternal estate , to avoid perhaps but the displeasure of a mortal man ? It is the misery and error of corrupt nature , to shelter it self against danger under sin , and to think it self sufficiently safe , when it is violently wicked . MED . XIX . HE hath not only deserv'd a Curse , but provok'd it , that hath prayed for it ; who could but expect the Execution after the Petition ? But behold the mercy of a provoked God! Though Peter have asked a stone , a corner-stone to fall upon him , and grind him to powder , yet he giveth him instead thereof , the bread of Eternal Life , the wine of repentant tears : Though he craye a Serpent , a fiery Serpent to sting him for ever unto death , yet he like a compassionate Saviour gives him the voice of a Cock , the sight of a brazen Serpent to recover his wounds . Peter hath provided a whole load of sins for Christ to carry to his approaching Cross ; and Christ hath thrown on him such a burden of Mercies , as shall sink him deeper in the waters of Repentance and admiration , than he was before in danger . MED . XX. ONE would think , that such a great recovery should be effected by the hand of some glorious Ministry , by the voice of an Angel or a Prophet . But see a Miracle in weakness ! A Cock is made , as it were , a John Baptist , to forerun the look of Christ , and to preach Repentance . That God which can in power work without means , does in wisdom make use of the befest , and can open the mouth of a beast for the conversion of a man. How careful ought we to be in the use of Means , when God seldom worketh without them ? How humble in the use of Prayer , when the Means work not without God ? The ordinary courses of nature , the most accidental occurrences in the World , are sanctified unto the good of the Elect , and are the Instruments of God for their Salvation . MED . XXI . BUT why should our Saviour in this great work chuse the service of a Cock for the ministry of Repentance ? There is ever some mystery in Christ's Instruments . If he will give sight to a blind man by impotent and unlikely means , they shall be a mixture of something out of his own mouth , with something out of the Earth , to shew that the vertue of Christ's mouth in the earthy and clayie Vessels of mortal men , is of force to open the eyes of the ignorant and impenitent . Christ in this Crow of the Cock hath given Peter as well an Example to follow , as an Occasion to repent ; as well taught him in the execution of his Apostleship , as converted him from the estate of a backslider . A true Minister that loves Christ and his Sheep , must have the Wings of a Cock to rouze up first himself from security ; and then being converted , powerfully to awaken and strengthen others : and the Watchfulness of a Cock , to be ever ready to discover and forewarn danger ; and the Voice of a Cock , to cry aloud , and tell Israel of their sins , and terrifie the roaring Lion that seeks to devour them : and lastly , the Hours of a Cock , to preach in season , and out of season , the glad tydings of Salvation . MED . XXII . WHO would think that a weak Cock should be able to do more with Peter , than Prophets and Apostles with other men ? That the noise of a Cock's Crow should be heard so deep as the confines of Hell ? Surely no man , if these weak means were not quickned and seconded with the look of Christ. He first turns and looks back in mercy upon Peter , before Peter can return in sorrow and repentance unto him . By him live , and move , and have their being , as well Christians as Creatures . The very Faithful themselves would lie still in that depth of sin whereinto they have been plunged , if that Power which in wisdom suffers them to fall in , should not in grace and pity raise them up . Peter cannot remember the word of his Master , till Christ remember the misery of his Disciple . MED . XXIII . SEE here the greatness of Christs Grace ! one would think that he should have been wholly taken up with the dishonour of his present condition , with the sense of his Father's Desertion , with the foresight of his approaching sufferings . And yet behold , when he is wholly possess'd of weakness , he is yet at leisure for a work of power . The righteous Justice of his God , and the unjust cruelty of his enemies , were not able to drive him from the remembrance or exercise of his mercy . He that came to suffer all these things for man , does in the midst of his sufferings remember man , honouring the scorns and buffets of his Judgment , with the Conversion of a faln Apostle ; and the Nails and Ignominies of his Cross , with the Conversion of a reviling Thief . MED . XXIV . AND now methinks I see in the face of Christ , a throng and a conflict of Affections . One while I see an angry and upbraiding face against Peter's revolt ; another while a pitiful face , commiserating his frailty ; then a merciful face , converting him ; and next a gracious and favourable face , inviting him . If it were a face of Anger , see then the nature of Faith in Peter and all the Godly , which through the clouds of his displeasure can discover the comfortable light and beams of a Saviour , as well as through his vail of flesh and dishonour , discern the Power and Majesty of God , like the Woman in the Gospel , whose Faith could interpret the very odious name of Dog , uttered from the mouth of Christ , to be a trial of her , and not a rejection ; rather a hiding than a denying of mercy . If it were a face of Grace and Invitation , see the nature of sin , which is to make a man afraid even of an appeased God ; and of Repentance , which when the Soul is invited to the rivers of joy which make glad Gods City , can be at leisure to drink of those bitter tears , which make heavy the hearts of sinners . If it were a pitiful and commiserating face , see how it works alike Qualities in Peter , who then only can begin to lament himself , when he is first lamented by his Saviour . Lord ! never let thy saving face be turned back from me , but be thou always pleased to look upon me , whether in tender displeasure , or in a pitiful mercy ; that so I may be driven by sorrow out of my self , and by faith unto thee . MED . XXV . THE first beginning of Peter's Repentance , is a Remembrance of the words of Christ , an applicative and feeling recordation of them . How powerful is Temptation to banish out of mans mind all conceit of Gods Truth , or his own danger ! He that is too mindful of his safety , will be too unmindful of his Faith. A sanctified Memory , whether in retaining of Divine Truth , or in presenting our own sins , is an excellent preparative to Repentance ; and like a steddy wind , doth collect and draw together those clouds , whence shall after issue forth those happy tears . MED . XXVI . BUT what was it that Peter remembred ? It is not said , Peter now consider'd how he stood naked and open to the flames of Hell , or how he had expos'd himself to the scourges of an inward Tormentor , to the scorchings of a bosom-hell , his Conscience , or to the fearful judgment and revenge of him whom he had injur'd by denying ; and therefore he went out and wept : It was fear that made him fall , it made him not repent : But it was only the merciful prediction of Christ which he remember'd ; what slight esteem he had made of that gracious caution which should have arm'd him against Temptations : and this made him go out and weep . The abuse of Gods mercy , the grieving of Gods Spirit , the undervaluing of Gods Truth , more wounds the Soul of a repentant sinner , than all the gripes of Conscience , or flames of Hell. MED . XXVII . BUT what makes thee ( O blessed Convert ) thus to start and turn upon the Look of thy Lord , and the remembrance of thy sin , as if the repentance for the denial of thy Tongue , had made thy Foot again to deny thy Master ? Whither runnest thou , Peter , from such a fountain of Mercy ? Hast thou either mistaken the Look of thy Saviour , which was to draw and reunite thee unto him , not to drive or banish thee from him ? or hath thy sorrow drown'd thy Faith , and made thee forget that glorious profession which thou once didst make out of a happy knowledg of experience and belief that Christ had the words of Eternal Life ? and whither then goest thou ? Hast thou forgotten that he had balm to cure thy grief , and blood to blot out thy sin ? that he could at once both comfort and restore thee , and render unto thee thy former joy and grace ? Why didst thou not run into his embraces , and in token of thy repentance and belief , in thy body lay hold upon him , and wash him with thy tears against his Burial ? But behold the mystery of Peter's recover'd Faith ! see how he acknowledgeth his Saviour when he turneth from him ; and is reinvested with the honour of a Disciple , though he seem still rather to forsake , than to follow his Lord. His Repentance doth in action confirm , what his Faith once did in words confess , That Christ was the Son of the Living God. Behold in the departure of Peter , an Article of thy Faith , even the Divinity of thy Saviour . Had not Christ been as well without , where Peter wept , as within the Hall where the Jews blasphemed , Peter had again denied , and not return'd unto his Lord : and that which is now a mystery , would have been a revolt . It is nothing but Faith that from without could still through the Walls look into the House , and there through the infirmity of a buffetted and contemned body , descry the glory of a merciful and reconciled God. It is nothing but Faith that can from Earth look into the highest Heaven ; and when it is absent from Christ , not only groan after him , but grasp and lay hold upon him . The Ubiquity of Christ gives unto that Believer who hath interest in him , a kind of Ubiquity also : And as he is in Earth by his Power , though in Heaven by his Presence : So a Believer , though in his Body on the Earth , yet is in Heaven by his Faith. It is the nature of Faith to give , as subsistence and being unto things yet to come , so a kind of presence also unto things most remote and distant ; and can even converse , and lay hold on Christ , though he be in Heaven . MED . XXVIII . BUT what , Peter ! though thou canst find thy Saviour without the Hall , is there no comfort to be taken in his sensible Presence ? doth the possession of Faith make vain and fruitless the fruition of sight ? Is it not some joy to see him , because it is so much Blessedness to believe in him ? Was there health in his Garment , and is there no pleasure in his Presence ? Was the Womb blessed that held him , and is there not some blessedness in the eyes that see , and the hands that embrace him ? Was it from Temptation , which had before foiled thee , that thou didst fly as a burnt Child from the fire ? Was the voice of a Virgin able to drive thee from the Son of a Virgin ; or the Challenge of a Servant , from the presence of a Lord ? Was not that Look able to confirm thee , which was able to convert thee ? Or couldst thou fear to fall from the Rock , thy Saviour , because thou hadst before faln from the Sand , thy Presumption ? Or was it out of a loathing of that place of blasphemy where thy Master and thy God did suffer the base reproaches of wicked men ? could the air of that place be infectious , where was so precious , so innocent , so saving a breath to sweeten it ? Was the blasphemy of a Jew more pestilent to pollute , than the Grace of thy Jesus to sanctifie the High-Priests Hall ? The presence of Christ could make that place a Heaven to Peter , which the blasphemies of a Jew had made his Hell. It was neither the vileness of the place , nor the question of a Servant which could have done thee any violence . They might tempt , they could not wound thee . A Mountain stands unmov'd though the Winds be impetuous , when a smaller breath not only shakes but breaks down a reed . If thy Lord have given thee strength , thy Adversary cannot give thee a fall : If he beckon on thee to turn , thou art by his finger sufficiently arm'd against a Torment , a Devil , much more against a Temptation , a Maid . But such is the recovery of Faith , as of Health , it proceeds by degrees , from weakness unto strength , from fear unto confidence , and dares not trust in Christ without some trembling . Peter is assured of his Master's love , and yet he is ashamed of his own sin . Shame is ever sins companion . He durst not to look that Master in the face , whom so lately he had denied : He could with the Publican knock his breast , he could not look up to Heaven , to the face of his Master ; he could pray unto Christ , he could not accompany him . And as the modesty of nature makes a man able to deliver more of his mind in absence than in presence : so the shame of sin makes Peter more confident without , than within the Hall. MED . XXIX . WE find not that Peter after this , saw Christ till his Resurrection : And then none so particularly invited unto his sight , none so forward and hasty to have recourse unto the Garden . Was it grief at his Master's misery , or at his own sin ( with the lamentation of both which , he could best in private glut himself ) ? or was it fear of the Majesty in his Master's face , or of weakness in his own breast , which drave him out of the Hall to weep ? surely perhaps all . He departed from the face of his Lord , from the company of his Tempters , provoked thereunto by the shame of his Fall , by the experience of his frailty : He departed from the committing of more sin , from the sight of more misery , because he knew not whether he should find more mercy , or be able to bear more sorrow . But when once Christ through the power of his Resurrection , had cloth'd himself with Glory , and Peter by the Angels message was uncloth'd of fear , none more hasty to enjoy the benefit of his real Presence . He ran , and went down into the Sepulcher , not hoping to see there a weak and captive body , but ( as he did ) a conquer'd and deceived grave ; only the relicks of weakness , and the witnesses of power . What haste , think we , made he to rise up unto his Saviour's Kingdom , that was so ready to go down into his grave ? when Nature is rais'd up from her ruins and decays , when the Conscience is cleans'd from the guilt of sin , or burden of sorrow , when a lapsed Saint hath regain'd his measure of Grace and Tranquility , he is so much the more speedy in Heavenly pursuits , by how much his former fall had been a disadvantage to his progress : and those sharp sins which , being acted , did wound him , do now , being remembred , only spur him forward in his way . The very sins of the Godly , contrary to the barrenness of their own nature ( which bringeth forth nothing but death ) , are by the Mercy and Wisdom of God , made fruitful and of use unto them . The Devil in wounding them , wounds himself ; and though his fiery darts may perhaps at first find entrance ; yet when they come to the bottom of a faithful heart , they meet there with a Rock of Salvation , from whence they are driven back into the face of him that threw them . When the Devil batters any one Vertue in a Saint , he does in the issue nothing else but pluck out the stones of his own building . Though he breaks David's bones , though he sift and winnow Peter's Faith ; yet both , when they are restor'd , will be like a broken bone , stronger ; and like Wheat sifted , finer ; and will also by instructing and confirming of others ; draw more men from him , than he before had done Graces from them . MED . XXX . PEter had expected great security in the Denial of his Saviour ; and behold the issue and upshot of all , He wept birterly . Now are his eyes turned , as it were , into a Valley of Megiddo , his head into a fountain of water , and his soul is even drench'd in whole floods of sorrow● Sin is not only deceitful in depriving us of those hoped Immunities which we seek for in it , but fruitful likewise in an ample encrease of evil . It not only depriveth us of comfort , but heapeth unto our misery . Like a great thick cloud , which not only interposeth between the Sun of Righteousness and us , hiding the light of his Countenance from us , but withal also showres down on our deceived Souls whole storms of wo and shame . There is ever a Weeping follows Sin. Either such a desperate weeping as hath that dreadful Concomitant added unto it , Gnashing of teeth , or such a Repentant weeping as is sealed up from the mouth of Christ himself with a Blessing until the day of Redemption . And blessed indeed are the tears of a converted revolter ; and happy is this very misery of a mourning offender ; for as water boiling and running over , puts out that fire which first rais'd it up ; So the Tears of true Repentance serve to extinguish those flames and terrors of Conscience , and to blot out those burning sins ( the issues of Satans fiery Temptations ) which first caused them , by the means of Christ's Grace , to run over . Lord ! give us in the first place thy sustaining Grace , which may preserve us from the danger of great and scandalous offences : But if thy Wisdom find it otherwise requisite , to punish our presumptions with a temporary desertion , and by withdrawing thy power to let us be foiled with the assault of carnal Temptations ; yet never deny us that Restoring Grace , which may re-establish us in the favour . Give us , if not the Grace of Standing , yet the Grace of Weeping ; that though we cannot be Innocent , we may be Repentant . FINIS . Notes, typically marginal, from the original text Notes for div A57146-e190 * Mrs. Nixon of Oxon. * Mr. John Reynolds Rector of Blaby . Notes for div A57146-e340 Verba desiderii , Verba rectitudinis , Verba veritatis . Mark 14. 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theouph . Audiant qui non ceciderunt ne cadant , qui ceciderunt ut surgant . Non cadendi exemplum proponitur , sed si cecideris , resurgendi , August . in Psalm 51. 
A57148	----	The misery of a deserted people opened in a sermon preached at Pauls before the Lord Major, aldermen, and Common-Councel, Decemb. 2, 1659, being a day of solemn humiliation by them appointed / by Edward Reynolds ... Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A57148 of text R15341 in the English Short Title Catalog (Wing R1268). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 66 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57148 Wing R1268 ESTC R15341 13029381 ocm 13029381 96724 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57148) Transcribed from: (Early English Books Online ; image set 96724) Images scanned from microfilm: (Early English books, 1641-1700 ; 399:5) The misery of a deserted people opened in a sermon preached at Pauls before the Lord Major, aldermen, and Common-Councel, Decemb. 2, 1659, being a day of solemn humiliation by them appointed / by Edward Reynolds ... Reynolds, Edward, 1599-1676. 43 p. Printed by Tho. Ratcliffe for George Thomason ..., London : 1659. Reproduction of original in Union Theological Seminary Library, New York. eng Church of England -- Sermons. Bible. -- O.T. -- Hosea IX, 12 -- Sermons. Sermons, English -- 17th century. A57148 R15341 (Wing R1268). civilwar no The misery of a deserted people. Opened in a sermon preached at Pauls before the Lord Major, aldermen, and Common-Councel, Decemb. 2. 1659. Reynolds, Edward 1659 12303 37 10 0 0 0 0 38 D The rate of 38 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2005-02 John Latta Sampled and proofread 2005-02 John Latta Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE MISERY OF A DESERTED PEOPLE . Opened in a Sermon Preached at Pauls before the Lord Major , Aldermen , and Common-Councel , Decemb. 2. 1659. Being a day of solemn Humiliation by them appointed . By EDWARD REYNOLDS , D. D. LONDON , Printed by Tho. Ratcliffe , for George Thomason , at the Signe of the Rose and Crown in St. Pauls Church-yard , 1659. To the Right Honourable Thomas Aleyn Lord Major of the City of London , the Court of Aldermen and Common-Counsel . Right Honourable , WHen I was by you called to bear a part in that seasonable and necessary service of your late solemn Humilition , I considered the sad condition whereunto these Nations were reduced , the many and great provocations which we have been guilty of , the miserable commotions and earthquakes , which have not onely shaken , but even dissolved our foundations , and made them all out of course . I seriously looked back on the dark and gloomy providences of God amongst us , the untimely death of Princes , the dimidiating and dissolving of Parliaments , the frequent expirations and vicissitudes of Governments , the horrid Apostasie , Atheisme , Scepticisme , Indifferency , Prodigies of phrenetick and pernicious Opinions , whereby multitudes have played the wantons with as glorious a light of Orthodox Religion , as any Nation under heaven enjoyed ; the defaming of Ministry , decrying of Ordinances , incroaching of many Romish doctrines under a disguize , and other like distempers , whereby we are become an hissing and astonishment to the Nations round about us . In a word , It seemed unto me , That the Scene of the ten Tribes was translated into these Nations , and that we were making hast to be a Jezreel , a Lo-Ruhamah , and a Lo-Ammi , as they once did . And therefore , though my habitual disposition usually lead me to Arguments , which have more of mildnesse and gentlenesse in them , as remembring the counsel of the Apostle , to instruct in meeknesse those that oppose themselves : yet I thought it a duty , little lesse then absolutely necessary , in such a day of trouble and rebuke , to set the Trumpet unto my mouth , and to represent unto you , the doleful condition of a Deserted people , and withall the sad misgiving feares ( whereunto the Symptomes of these sick and sinfull Nations did lead me ) least the Lord were now departing from such a People , who after an hundred years possession of the Gospel , did still so wantonly abuse it , and walk so unworthy of it . Yet if any man shall say unto me , that it shall not be so , that the Lord will still own us , and continue his presence with us : I shall answer as once the Prophet Jeremy did , Amen , The Lord do so , the Lord forbid that I should desire the wofull Day , or with Jonah be displeased with the patience and goodness of God . Farre may this Sermon be from a Prophecy or prediction , let it be onely an Instruction , and a warning unto us . But certainly the maturity of our sinnes , and the face of our distempers do so farre threaten us , as that we ought thereby to be awakened to cry mightily unto God , and to hold him fast , least he be weary of repenting , and after so many despised mercies , take at last the plumb line into his hand , and refuse againe to pass by us any more . If hereunto this weak service of mine may be any way useful either to City or Countrey , to Magistrates , Ministers , or people , I shall have abundant cause to blesse the Lord , to whose gracious presence and protection , in these dangerous times , I desire in my daily prayers to commend these three Nations , and this great City , and so to be Your most humble and faithful servant in the work of the Lord , EDW. REYNOLDS . From my Study , Decemb. 10. 1659. Hos. 9. 12. Yea , woe also to them when I depart from them . WE finde in the Law of Moses that in several cases the Priests of the Lord were to sound the Trumpets unto the people to summon and awaken them unto the special duties which God called for , Numb. 10. 1 — 10. And in like manner the Lord commandeth his Prophets to lift up their voice like a Trumpet , and to set the Trumpet unto their mouth , Isa. 58. 1. Hos. 8. 1. One end of blowing the Trumpet was to give warning to the people of any approaching danger , that they might timely prevent and escape it . Joel 2. 1. Blow ye the Trumpet in Zion , and sound an alarme in mine holy mountaine : let all the Inhabitants of the Land tremble : for the day of the Lord cometh , for it is nigh at hand . This is one special duty of the spiritual Watchmen , Jerem. 6. 17. I set Watchmen over you , saying , hearken to the sound of the Trumpet . Sonne of man , saith the Lord to the Prophet , I have set thee a Watchman to the House of Israel , therefore thou shalt heare the word at my mouth , and warn them from me . See Ezek. 33. 2 — 9. as Elisha gave the King of Israel warning of the King of Syriahs counsels against him , 2 Reg. 6. 9. This charge Jehoshaphat gave unto the Priests and Levites , that they should warne the people not to transgresse , least wrath come upon them and their brethren , 2 Chron. 19. 10. When ruine was hanging over Nineveh , Jonah is commanded to cry against it , Jonah 1. 2. Crying sinnes call for crying preachers ; and when He slept in that terrible tempest which was upon the ship , the Master of the ship awakened him , What ailest thou O sleeper ? arise and call upon thy God , Jon. 1. 6. We have had amongst us the confused noise of the battel of the Warrier , and garments rolled in blood , the noise of the ratling of the wheeles , and of the prancing of the horses , and of the jumping of the Chariots , of the bright sword , and the glittering Speare . And this should have awakened us to returne , and to seek the Lord . For certainly it is through the Lords wrath , that the people of a Land are as the fuel of fire , no man sparing his brother . But his anger is not turned away , his hand is stretched out still . And if our eares were well awakened , I feare we should heare a more dreadful noise then that of the Warriar , the noise of the wings of the living Creatures , Ezek. 1. 24. the glory of the Lord in his Church threatning to depart from us , as he did from his people Judah , Ezek. 9. 3. 10. 18 , 19. 11. 22 , 23. I have therefore made choise of these words of this Trumpetsounding Prophet Hosea , that we may be awakened to cry mightily unto God , and to hold him fast , and not let him go , to repent and do our first works , least he come quickly and remove our Candlestick out of his place , as he threatned to do unto the Church of Ephesus , Rev. 2. 4 , 5. In this Chapter we have an enumeration of several sins of that people , and several judgements denounced against the same . The sinnes are , 1. Idolatry , going from God , ascribing their plenty to their superstition , ver. 1. 10 , 15. 2. Emertaining and believing false prophets , ver. 7 , 8. 3. Profundity of desperate wickedness , as that of Gibeah , Judg. 19. v. 9. 4. Carnal confidence and security , v. 1 , 13. 5. Wickednesse of Prophets who should teach others , v. 7 , 8. of Princes who should punish others , v. 15. and of the People , ver. 17. and all these sinnes aggravated by Gods ancient Love unto them , v. 10. The punishments denounced , v. 9. and now presently impending , v. 7. 1. Scarcity of corne and wine , which they promised themselves by their Idolatry , v. 1 , 2. 2. Expulsion from the Lords Land , into the Land of Enemies and Idols , which they loved more then the Lord , v. 3. 3. Eating polluted and interdicted meats , as they had polluted the Land , v. 3. 4. Ceasing of Sacrifices , and impurity of them , displeasing to God as the bread of mourners , which was not to come into Gods house , v. 4. 5. No celebrity or solemne Festivals , v. 5. 6. Horrid vastation , flight , death burial in Egypt &c. v. 6. as chap. 10. 8. Isa. 34. 11 — 15. 7. Slaying of children from the conception to the birth , from the birth to youth , Educated for murtherers , v. 11 , 12 , 13 , 14 , 16. 8. Gods departure from them , hating them loving them no more ; driving them from his house and presence , casting them away , verse 12 , 15 , 17. With all which there is a double prolepsis or prevention of an objection . 1. They were at this time joyous , and in great prosperity under Jeroboam who flourished more then any of the Kings of Israel . This vaine security he removeth by assuring them that the dayes of visitation and recompence were come , ver. 1 , 7. 2. They were strong like Tyrus , and their place was secured by the Impregnablenesse of it . But this should not prevent the judgement , the murtherer should finde out their children , the beloved fruit of their womb , v. 1. 3 , 16. The words of the Text containe the sorest of all these judgements . God may love and adopt a people , own them for his , vouchsafe his presence to them , be a Sanctuary for them , in a Wildernesse , in Babylon , when he feeds them with bread of affliction and water of affliction , Deut. 8. 15 , 16. Exod. 33. 14. Ezek. 11. 16. Isa. 30. 20 , 21. But this is the uttermost misery which a people can be exposed unto , to have the Lord hate them , love them no more , drive and cast them out , and depart from them ; a comprehensive judgement , a doleful Epiphonema , though they have famine and banishment , and desolation , no sacrifices , no festivals , no children , yet the Woe never comes till God cast them away , and depart from them , Yea , woe also to them when I depart from them ; Or when I remove my Glory or Divine Majesty from them by the which I have dwelt amongst them , or been neere unto them . So the Chaldee reads it . The seventy and Theosion render it , my flesh is from them ; which the Greek Expositors understand as a mitigation of the woe , though their own children should be cut off , yet he would be borne in the flesh of them ; and Petrus Galatinus chargeth the Jews with a false punctation of this word Besuri for Besari , out of an hatred of the great mystery of the Incarnation . But learned Interpreters do generally reject this Version , and render it vae etiam ipsis in recedendo me ab eis , or cum recessero ab eis ; which the sense of the context evidently requires , by comparing it with , v. 15 , 17. for though the middle letter be Shin for Samech , yet that mutation is very frequent , for Letters of the same sound and Organ to be put one for another ; as learned men have observed . The words then are a prediction and denunciation of Gods departure from his people for their sins . Wherein are visible these two parts . 1. The judgement threatned , Gods departure from them . 2. The misery consequent thereupon . Ye woe also unto them when I depart from them . It is a miserable thing for mens children to flee away and depart from them , or after they are brought up to be preserved for the murtherer : But if God continue his presence , all other comforts are comprized in that . Job could blesse God when all was gone , because the Lord had not forsaken him , Job 1. 21. and the Apostle , All men forsook me , but the Lord stood with me , and strengthned me , 2 Tim. 4. 16 , 17. But when corne and wine , sacrifices and oblations , countrey and dwelling places , Tabernacles and delights , Children and the beloved fruit of the womb , the Glory of that people , are all gone , then for God to go after them , and depart too , and to withdraw his Majesty and presence from them , to hate them , to love them no more , to cast them out of his sight , this is a cumulated Woe , etiam vae , a Woe that doth consummate all the other woes , that leaveth no room for another , or a greater , Ye Also Woe unto them , when I depart from them . Here then that we may rightly understand both what it is for God to depart from a people , and how great a woe and judgement it is , It will be necessary to enquire what it is for God to be present with a people , and how great a mercy that is ; for contraries do notably open and illustrate one another . There is a twofold presence of God , the one General by the immensity of his nature as he filleth all places , Psal. 139. 7 — 12. The other special , gracious , comfortable as he is in his Church . This presence of his hath been various , according to the different ages and states of the Church . 1. Typical in shadows and representations . The Ark an Embleme of Gods presence , who is said to dwell between the Cherubims , Psalme 80. 1. there he promised to meet with them , Exod. 29. 43 , 45. It is called his dwelling place , Psalme 76. 2. his place , his presence , 1 Chron. 16. 27. 2. Energetical , in powerful and mighty operations , the bush burning and not consuming , the opening of the red sea , the thunders and lightnings on Sinai , the mighty works between Egypt and Canaan were all evidences of Gods presence with Israel , Psalme 68. 7 , 8. 3. Bodily , manifested in the flesh by the incarnation of the Sonne who was the image of the invisible God , Col. 1. 15. 1 Tim. 3. 16. 4. Spiritual , by sending forth the Holy Spirit after the Ascension of Christ , as another Comforter upon the Church , John 14. 18 , 19. And thus he is present with his Church by spiritual Ordinances , and by spiritual operations . 1. By spiritual Ordinances , in which God is said to be , 1 Cor. 14. 25. and Christ to preach , Eph. 2. 17. and to be evidently set forth , Gal. 3. 1. to be with his Messengers to the end of the world , Mat. 28. 20. 2. By spiritual operations , which are of three sorts , viz. works of Providence . Grace . Comfort . 1. In works of providence , by his power , authority and wisedome , ordering and reducing all the contingencies , commotions , and events of the world to the good of his Church , and subversion of the Kingdome of darknesse , Isa. 59. 19. Zach. 4. 6. 2. In works of Grace , whereby Christ dwells in believers , illightning their mindes , bending their wills , subduing their lusts , erecting a tribunal and judgement seat in their hearts , giving accesse unto , and communion with the Father and the Son , Gal. 2. 20. Ephes. 3. 17. for the work of the Spirit is to bring God and Christ unto the soul as his Temple , wherein be delighteth to dwell , Isa. 57. 15. 3. In works of Peace and Comfort , in which respect he is called the Comforter , John 14. 16. 16. 7. and the Reports which he makes of God and Christs to the soul , are called the Comforts of the holy Ghost , Act. 9. 31. Now the Spirit doth bring the consolations of God to the soul of a beleever , as a Witness , A Seale , An Earnest , A Seed . 1. As a Witnesse , He testifieth our Adoption , and the truth of the promises , causing the heart to acknowledge Gods fidelity in them , Rom. 8. 16. 1 Joh. 5. 6 , 8. 2. As a Seale , he ratifies our title and Gods grant to those promises so attested , Eph. 4. 30. God by his Spirit sealeth and marketh his own children for himself , Isa. 43. 21. Ezek. 9. 4. and so secureth their hearts that he is theirs , 1. Joh. 4. 13. 3. As an Earnest and pledge of those glorious things the truth whereof he witnesseth , and the property whereunto he sealeth to believers , giving livery and seizen , and in part possession per primitias gloriae unto them , Rom. 8. 23. Eph. 1. 14. 4. As a Seed of God , or vital root of grace and comfort , when through corruption grace may be abated , or comfort overclouded , Psal. 97. 11. 1. John 2. 9. In these things standeth the presence of God in his Church . The greatnesse of this mercy to have the Lord thus graciously present with a people is more then the tongue of a man or Angel is able to expresse . These are some few of those unspeakable benefits which usually come along with it . 1. Manifestation of himself , and of the secrets of his love and counsel to the Church , John 14 21. he shews unto a soul the salvation of God , Psal. 50. 23. comes and sups with it , Rev. 3. 20. brings it into the banquetting house , Cant. 2. 4. unto a feast of fatted things . The Ordinances make the Church an Eden , a Paradise , no tree of life , nor meanes of salvation out of that garden . 2. Cohabitation and gracious converse with the soules of men , having his abode in them , John 14. 23. It is a rich mercy , as Galeacius said , to have but one hours communion with God ; but when he dwells in his Church , as in setled place , 1 Reg. 8. 13. Psal. 68. 16. and makes a soul or people his Temple , this is truly the glory of such a soul or people , 1 Sam. 4. 21. 3. Protection and defence , If God be with us , who can be against us ? If he be in the midst of us we shall not be moved , Psal. 46. 5. the Lord will cover his people all the day long , the beloved of the Lord shall dwell by him in safety , Deut. 33. 12. 4. Intimate delight and dearnesse ; where the Lord dwells he delights . He taketh pleasure in those that feare him , his desire is towards them , Psal. 147. 11. Prov. 11. 20. Cant. 7. 10. 5. Supplies of grace , strength , ability , and assistance unto duties ; Christ comes not to nakes walls , he beautifies the place of his abode , and makes it glorious , Psalme 149. 4. Isa. 11. 10. and makes us strong in the power of his might , Eph. 6. 10. 6. Victory , he comes to the soul as Joshua to Canaan to dispossess the ancient Inhabitants , Zac. 14. 21. Ezek. 28. 24. We have briefly considering the Glory and honour of a people , who have God thus with them as their God , owning them , comforting , blessing , defending , encamping about them ; for it is nearnesse unto God , and the enjoyment of righteous Lawes and holy Ordinances , which makes a Nation great and honourable , Deut. 4. 7 , 8. Isa. 43 , 4 , 5. Let us now proceed to consider what it is for God to depart from a people , and how great a woe it bringeth along with it . 1. We must remember , that the Catholick and universal Church is indeficient , though not in its own Nature ( for by the same reason that any particular Church may fail , all may ) yet in regard of the promises which are made unto it , That the Gates of Hell shall not prevaile against it , Matth. 16. 18. That Christ will be with it to the end of the world , Mat. 28. 20. Of the Kingdome of Christ there shall be no End , Luke 1. 33. Christ will alwayes have a people on the earth to serve him . His Throne shall be as the Sunne , and as a faithful witnesse in heaven , Psalme 89. 36 , 37. These are promises made to the universal Church , and to all who should throughout the world believe in Christ , as Chrysostome , Austine , Prosper , and others have expounded them . 2. We say that particular Churches are defectible , They may fall from God , and God may depart from them . He hath not to any particular Church or Nation made an absolute promise of abiding with them for ever . No Church ever did challenge this Priviledg but the Romane Church , which yet the Apostle warneth to take heed , least God spare not them , as he spared not the natural branches , but brake them off , Rom. 11. 20 , 21. This Truth we finde verified in the examples of the ten Tribes , who were at last Lo-ammi , quite unchurched and cast off by God , Hos. 1. 9. and of the Jewish Church , the natural branches , from whom the Kingdome of God hath been taken , and wrath come upon them to the uttermost , Matth. 21. 43. 1 Thes. 2. 16. according as God threatned if they forsook him , he would forsake them , 2 Chron. 15. 2. And in those famous Churches of Asia , from whom the Candlestick is removed , and they swallowed up in the deluge of Mahumetanisme . 3. For opening this sore judgement of Gods departing from a people we may observe , That the Scripture setteth forth Desertion unto us three manner of wayes . In a way of propitiation . In a way of probation ; And in a way of punishment . 1. In a way of propitiation . So God the Father forsook Christ in his Agony and Passion , when his soule was made an offering for sinne , not because he ceased to love him , or to delight in him there was no solution of union , nor substraction of love or favour , but a with-drawing and hiding of Vision and comfort , whereby Christ was to make an attonement for us , by bearing for us the weight and sense of Divine wrath , Mat. 27. 46. Isa. 53. 4 , 5. 2. In a way of probation , when the Lord in some particular case departs from a man to try him , and discover his own weaknesse unto him ; for if God never so little turne away his face and supportance from us , and suspend the operations of his Spirit upon us , we quickly finde by sad experience that of our selves we have no sufficiency to think or do any thing that is good , 2 Cor. 3. 5. thus the Lord left Hezekiah in that one particular of the Babylonian Ambassadors , that he might have tryal of his weaknesse , and learne to ascribe all his other standing to the grace of God , 2 Chr. 32. 31. Psal. 30. 7. 3. In a way of punishment . When the presence of God having been undervalued , and his Spirit grieved , and his grace turned into wantonnesse , he doth in anger depart from those who put such affronts and indignities upon him , and thus God forsakes us when we forsake him , 2 Chron. 15. 2. and when we behave our selves ill in our doings , he will hide his face from us , Micah 3. 4. It is an hiding wrath , Isa. 57. 17. 59. 2. 64. 7. for the Lord threatneth darknesse to darknesse to those that walk not in the light when they have it , John 12. 35. This penal desertion is either personal , or publick . Personal is when the Lord having endured with much long-suffering , the provocations of evil men , and finding his grace still abused doth at last depart from them as he did from Saul , 1 Sam. 16. 14. and because they will not be purged , doth resolve that they shall not be purged , but seales them up Under this ●oleful judgement , that he will strive no more with them , but let them alone to be filthy still , Gen. 6. 3. Hos. 4. 17. Rev. 22. 11. so the Lord forsook Judas when he withdrew his restraining grace from him , and left him to go quickly about his wickednesse , to do that now which he had before withheld from doing , Joh. 13. 27. And Balaam , when he left him to runne after the wages of iniquity , in wrath as it were granting him to do , what he had forbidden him to do before , Numb. 22. 12. 20. 35. When the soul of a wretched sinner hath so long outfaced the light , and withstood the wrestlings of the Word , that at last it contracteth a brawniness and senselesnesse of it , then the Lord frequently cometh in with penall induration , as the consequent of voluntary and contracted induration , and as to any spiritual awakenings , and excitations wholly departeth from such a soul . This is the forest judgement , next to hell it selfe . Publick desertion , when the Lord forsaketh a People , and withdraws his presence from a whole Church or Countrey ; as when he threatned to remove the Candlestick from Ephesus , Rev. 2. 5. to strive no more with the old world , Gen. 6. 3. when he calls the ten Tribes Lo-Ammi , and will own them for his people no longer , Hos. 1. 9. This is either partial , as when the Lord forsook Shilo , but did not cast off all the people , but made that place an example to warn Jerusalem , Jer. 7. 12 , 14. when he threatned to scatter his people , he said he would leave a few men , a tenth from the sword , &c. Ezek. 12. 15 , 16. Isa. 6. 12 , 13. Or total , as he is said to have cast off the whole seed of Ephraim , Jer. 7. 15. Againe , it is either desertion temporary , when the Lord doth return with mercy to a people , and make them as though they had not been cast off ; maketh her who had been termed forsaken and desolate to be Hephzibah , and Beulah , Isa. 62. 4. Zach. 10. 6. As in Queen Maries dayes he seemed to forsake England , and in a few years returned to us again : Or perpetual ; as when he called the name of the ten Tribes , Lo-Ruhamah , resolving to take them away utterly , and to have mercy on them no more , Hosea 1. 6. Now that we may understand what this penal desertion is , we must note , That it is not every publick affliction which the Lord brings upon a Nation or people . He had not forsaken Judah when he had sent them into bondage , Ezra . 9. 9. The Lord was a Sanctuary unto them in Babylon , Ezek. 11. 16. they may be in a wildernesse and have God with them , Exod. 33. 15. Paul was persecuted , but not forsaken , 2 Cor. 4. 9. Neither doth every spiritual Judgement of ignorance or corruption in worship amount to a divine desertion . The ten Tribes a long time after the Calves of Dan and Bethel , had Prophets sent unto them , and were not presently called Lo-Ammi , or forsaken by God . But the Lord is then said to depart from a people , when he giveth them a Bill of divorce , and breaketh off the conjugal Relation which he had with them , owns them not as Members of his Family , withdraws his presence from them , his Care of them , and thrusts them out of his house ; It is a solemn renunciation and dimission , resolving to have nothing more to do with them , Jer. 3. 8. Res tuas tibi habe , redde meas , as Plautus expresseth the form amongst the Romans , Collige Sarcinulas dicit Libertus , & exi . Take that which is yours , leave that which is mine , and get you gone out of my family . It denoteth . 1. A subduction of Peace and comfort , withdrawing the evidences of Gods favour from a people . Gods Church is precious and honourable in his sight , Isa. 43. 4. but when he casts off a people , and gives a Bill of Divorce , he removes from them the Covenant of his peace . A rejected woman hath little sense of comfort from her husband when he turns her out of his doors . 2. A subduction of his visible presence in his Ordinances , which are the Glory of a Nation . As when a man forbids any servant of his family to wait upon the woman whom he repudiats . So when the Ark of Gods presence was taken , the Glory is said to depart from Israel , 1 Sam. 4. 22. when the Lord said to the Prophet , Thou shalt not be a Reprover to them Ezek 3. 26. and to the Apostle , depart I will send thee to the Gentiles , Acts 22 , 21. 13 46. Acts 28. 28. when a people see not their signes , have not a Prophet left , Psal. 74. 9. when the Glory of the Lord is upon the wing and the wheele , in motion , Ezek. 10. 18. This is a dangerous evidence that God is forsaking a people : for his Ordinances are his presence . 3. A subduction of Gifts and graces , as God withdrew his Spirit from Saul , 1 Sam. 16. 4. 28. 15. when a Nation is darkned , the wisdome of the wise , and understanding of the prudent is hid , Isa. 29. 14. Or the Lord in his severe providence is pleased to lay wise and prudent men aside , that their wisdome shall not be believed or made use of , this is a sore degree of Divine desertion . When men are left to despise the very callings and persons that are eminent for gifts , and cry down the comforts annexed unto those gifts , and the Seminaries where they usually are acquired . These are steps of Gods departings from a people . 4. A subduction of defence and Protection , when a Nation is smitten , and there is no healing , but God takes away his peace from them , Jer. 14. 19. 16. 5. and they in danger of being given into the hands of Enemies , and are as a speckled bird , a gazing stock , and a Ludibrium , to the birds that are round about them , Jer. 12. 7 , 9. 5. A judiciary Tradition , or leaving men to the vanity of their own mindes , and the lusts of their own hearts , to a giddinesse of spirit , and delusion of judgement . A sad step this of divine desertion , when men are given up to walk in their owne counsels , Psal. 81. 12. and are captivated to strong delusions to believe lies , 2 Thes. 2. 11. we have seen what this judgement is for God to depart from a people . It is the unchurching of them , sending them back into Egypt again , as our Prophet here expresseth it , v. 3. 6. Let us now consider what a fearful Woe this is for God thus to leave a people , it is of all other the most comprehensive , Eminently containing in it all other woes , as Gods presence doth all other comforts . This the most comprehensive Promise in the Covenant of grace , I will be their God . And this the most comprehensive threatning , I will depart , I will lo●e them no more . The Apostle calls it wrath to the uttermost , 1 Thes. 2. 16. The Prophet wants words to expresse it , and veiles it over with this black and dismal intimation , Thus will I do unto thee , Amos 4. 12. when they scornfully ask'd the Prophets what burden they had from the Lord to deliver unto them the Lord gives them this as a Burden of burdens , a Curse of curses , I will forsake you , saith the Lord , Jerem. 23. 33. 1. It cuts off our relation unto God , ye are not my people , I will not be your God , Hos. 1. 9. It is the unfranchizing of a Church , Cancelling their Charter , Reversing and extinguishing all their priviledges , making them very Gentiles , A people without God or Covenant . 2. It consequently cuts off our Communion with God ; He delights not in us , nor we in him ; for though this be the greatest judgement in the world , yet there is this further misery in it , That wicked men choose it , and are well pleased to be without God . They say unto God , depart from us , Job 21. 14. They are contented that the holy one of Israel should cease from before them , Isa. 30. 11. 3. It cuts off the Glory and Renowne of a People , which stands not in their Seas and Rivers , in their Wealth , or Power , or Plenty , or Trade , or other outw●rd Accomplishments , but in having God nigh them , Deut. 4. 6. Christ is the Riches of the world , Rom. 11. 12. Gods favour the honour of a people , Isa. 43. 4. when he forsakes them , their Glory is gone . 4. It cuts off the comfort of all our enjoyments , the pure use whereof we have from the favour of God alone , bringeth thornes and briars in our palaces , maketh our Table a snare , our Riches the fuel of our lusts , our Quailes the harbingers of our curses , our plenty nothing but the matter of our pride and our perdition . Wicked men eat their meat as swine do , mingled with mire and uncleannesse , they eat in darknesse and sorrow , their riches are their hurt , Eccles. 5. 13 , 17. Vanity and vexation , emptinesse and affliction are the total summe of all their worldly abundance , of all the sparks which they have kindled , after which they shall lie downe in sorrowe , Isaiah 50. 11. 5. It Seales us up under wrath and Judgement , is the Talent of leade which is cast on the Mouth of the Ephah . Zach. 5. 8. It is the last Judgement before the last of all , the very outward Court , or portall of Hell . For when the presence and ordinances of God are gone , men are in a Remedilesse Condition , Sick to death without either physick or Physitian . O , saith Saul , I am sore distressed ! the Philistims warre , and God is departed , 1 Sam. 28. 15. Sin woundeth Satan accuseth , Law curseth , Death pursueth , Conscience roareth , Hell flameth , and God is departed . 6. It shuts out our praye●● , when Gods back is turned , and his presc●●ce removed , then his Eare is stopped ; when he shutts us out , he shutts out our prayer likewise . They who are Lo-Ammi are Certainly Lo-Ruchamah . If no people , no Mercy ; There will be a time when the worst of men who now despise it , will cry aloud for mercy ; but all in vaine , God will not hear them , because they refused to hear him , Prov. 1. 28. Jer. 11. 14. Ezek. 8. 18. 7. It shuts out the prayers of Holy men for us , when God casts a people out of his sight , he will not here a Prophet for them , Jer. 7. 16. nay not an Assembly of Prophets , such as were mighty in prayers , as Moses and Samuel , Jer. 15. 1. such as have had experience of most glorious deliverances , as Noah , Daniel and Job , Ezekiel 14. 14. 8. It opens an Inlet for all other Miseries and troubles , le ts loose the sluces , and as in Noahs flood , breaks up the fountains of the great deep . Many evils and troubles shall befall them , saith the Lord , and they shall say , are not these evils come upon us , because God is not amongst us ? Deut. 31. 17. When God is with a people none can be against th●● to hurt them . He sweetens all the●● Sorrowes , makes their very Enemyes at p●●●e , but when the Glory and the wall ●●●●re is departed , there is a free approach for all Calamities , a people are then ripe for destruction . Now to clear both the Justice and Goodness of God in this fore Judgment , we are to understand . 1. That the Lord doth not in this manner forsake a Nation or Church untill , 1 They forsake him , our mercies are from God , our Miseries from our selves . Hos. 13. 9. 2 Chron. 15. 2. 2. Not untill all Remedies have been by them rejected , and he wearied with Repenting , so that he can no longer beare being pressed as a cart full of sheaves , 2 Chron. 36. 16. Jer. 15. 6. Jer. 44. 22. Isa. 43. 24. Amos 2. 13. 3. Nor without first giveing solemne warnings both by his Messengers , and by his more moderate chastisements , as we finde , Amos 3. 7. 4. 7 — 12. Amos 7. 1 — 7. 2. That when he doth forsake a people ; He doth it , 1. Unwillingly , It is his strange work , he can scarce bring his minde to resolve upon it . How shall I give thee up Ephraim ? How shall I deliver thee Israel ? &c. Hos. 11. 8. He speaks against them , and then remembers them againe , Jerem. 31. 18. 2. Lingringly and gradually , and as it were cum animo revertendi , If his people would hold fast and not let him go ; so he did in the deportation of the ten Tribes , first in the dayes of Pekah , he carried the Land of Napthali away into Assyria , 2 Reg. 15. 29. And after in the dayes of Hosea upon violation of the conditions of service and tribute to the Assyrians , he carried the rest away , and removed them out of his sight , 2 Reg. 17. 6 , 18. 3. Not till he have marked his own select people in the forehead and have provided a Zoar , a Pella , some hiding place and chambers of refuge for them , Ezek. 9. 4. Isa. 26. 20. 2 Chron. 30. 11. or at least fitted them for the external pressure of such a judgement , and comforted them with the promises belonging unto the remnant according to the Election of grace ; of which we finde many in this our Prophet . For either the meek of the earth shall be hid in the day of the Lords anger , Zeph. 2. 3. or though involved in the outward judgement , yet it shall go well with them , Isaiah 3. 10. Now from all this we learne . 1. To Blesse God for the glorious benefit of his Presence yet amongst us now for above an hundred yeares ; for the possession of his Oracles , the Ministry of his Word , the Seales of his Covenant , the Liberty of his Ordinances , the Mysteries of the Gospel , and unsearchable Riches of Christ set forth before us continually ; which things the Angels look into , which Kings , and Prophets , and righteous men have desired to see , and have not seen them . This is so great a mercy , that the Scripture calls it by the name of salvation it self , Joh. 4. 22. Act. 28. 28. Heb. 2. 3. 2. To walk worthy of this glorious mercy to adorne the doctrine of the Gospel , by lives answerable unto it , as those that have avouched the Lord for their God , and Christ for their King , Phil. 1. 27. Tit. 2. 10 , 14. It was a pious and devout Meditation of Picus Mirandala , who professed himself amaz'd at the studies , or rather frenzies of men , both to be wondered at the lamented , for if it be a great madnesse for men not to believe the Gospel , the truth whereof hath been confirmed by the witnesse of Apostles , the blood of Martyrs , the power of Miracles , the attestation of Elements , the confession of Devils ; It is then certainly a greater madnesse , Si de Evangelii veritate non dubitas , vivere tamen quasi de ejus falsitate non dubitares : to professe to believe the torments of hell , and the joyes of Heaven , and yet so to live , as if we feared nothing lesse then Hell , or desired nothing lesse then Heaven . Certainly our plagues will be answerable to our Talents if we have not improved them , Luk. 12. 47. 3. To tremble at the judgement here threatned of Gods departing from us , and giving us a Bill of Divorce , and casting us out of his family , and removing our Candlestick , as a very preface to Goe ye cursed . If we have ever duly thought of the horrours of Caine , the howlings of Esau , the distresse of Saul , the despaire of Judas , we may passe some judgement what it is to forfeit God , and to have him nolonger for our God . What great reason we have to feare this judgement , and lay this matter close to our hearts , may appear if we consider , 1. The sinnes which provoke Gods departing from a people ; amongst others such as these , 1. Divers and strange doctrines which corrupt the truth of God . Heresie in the Easterne Churches made way for Mahumitanisme . And therefore when the Apostle makes mention of the dayes of Apostacy , when God was in great measure departed from the Church , we finde him still mentioning delusions , lies , doctrines of Devils , resisting of the Truth , 2 Thes. 2. 11. 1 Tim. 4. 1. 2 Tim. 3. 8. 2. Incorrigiblenesse under former judgements , for the Lord will not alwayes strive , either by his Spirit or by his Rod , but will overcome when he judgeth , Amos 4. 12. though he repent once and again , yet he will at last take the plumb line into his hand , Amos 7. 1 — 7. 3. Contempt and scorne of his Messengers and their message , which he hath sent , rising early and sending them , 2 Chron. 36. 16. when the servants were beaten and stoned , and the sonne slaine , then quickly after the Kingdome was taken away , Mat. 21. 33 — 43. Mat. 24. 34 , 38. Certainly since the reformation of Religion the Ministers of the Gospel have never been under more reproach and contempt ( and that by a Generation of men that think themselves perfecter then others ) then in this Age they are ; heretofore they were the song of drunkards , now of such as own themselves for Saints . 4. Remisseness and backsliding from our first love , Rev. 2. 5 — 7. falling away from that high esteeme which once we had of the Ordinances of Christ , of the communion of Saints , and earnest zeale for the faith once delivered to the Saints . 5. Neglecting the day and season of grace , and the voice of Christ in the Gospel , playing the wantons with so great a depositum , as the Jews did , not considering in this our day the things which belong unto our peace , Luke 19. 42 , 43. when men will not receive Instruction , God threatneth to depart , Jer. 6. 8. 2. If we consider the Symptomes of Gods threatning to depart from us , besides the forementioned sins . As , 1. Loosning the joynts of Government , and making continual changes in a State . It is a signe of sicknesse in the body , when it knows not how to rest , but is in perpetual agitation , from Chamber to Chamber , from Couch to Couch , from Bed to Bed ; and so it is in a State when a Parliament doth not please , we try a piece of it , then down with that once and againe , and try new experiments , a certaine signe of a sick Nation . It was in the ten Tribes a forerunner of this judgement threatned by our Prophet , when they so often pulled down one another ; and it may justly make England tremble when they compare their condition , and that of the ten Tribes before their deportation together . 2. Divided interests , and intestine dissentions amongst the people , Manasse Ephraim , and Ephraim Manasse , and both against Judah , this the Prophet makes an evidence that Gods anger would not turne away from Israel , Isa. 9. 21. These kinde of doleful intestine commotions were sad forerunners of the fatal destruction of Jerusalem , of which we read in Josephus . 3. Confusions and divisions in the Church ; brethren biting and devouring one another , and thereby opening a wide doore for the common enemy to enter in at ; for union strengthens the interests of those united , and divisions betray them . Jerusalem is a City compacted ; the Coat of Christ a seamlesse Coat , and therefore the Apostle bids us , mark those that cause divisions and offences , and avoid them , as men that drive an interest , and do not serve Jesus Christ , Romans 16. 17 , 18. 4. Multitudes of seducing spirits , and Emissaries of Satan who go up and down without controle , sowing tares , and laying levens , shaking the mindes of credulous and simple people , who are apt to be turned about with every winde of doctrine , and slyly insinuating under disguises and other shapes , such doctrines as in their own proper colours would be rejected . 5. The uselesness of many men eminent for piety and prudence , by whose great perspicacy and grave wisedome , dangers , might be discovered , breaches healed , difficulties removed , expedients offered , paths restored to walk in . A sad providence when the Lord maketh the tongues of such men to cleave to the roof of their mouth , and layes them in his displeasure , ( not to them but to the nation ) aside as Rejected stones unfit , for the building . Lastly , the General Senselesness of Judgments past or present , the sleep of slumber and security which is upon most of us , as upon Jonah in the Tempest , few awakening themselves to cry unto God or to poure out their Confessions , Complaints , or Supplications at the throne of Grace . The Lord open our Eyes , and perswade us in this our day to lay to heart the things which belong unto our peace , to prepare to meet our God , to hold him fast with strong cryes , and love of his Truth , and not to let him go till he preserve three sinful Nations and snatch them as Brands out of the burning , or at least that we our selves may be hid in the day of the Lords Anger . I shall Conclude with a few words of Exhortation , both unto the people in generall , and unto you who are Magistrates of this great City in particular , unto such things as seeme necessary Remedies of our great danger , and Means to keep our glory in the midst of us still . First , to the people . 1. Repent , and do your first works , else Iniquity will be your ruine . Even after a bill of divorce God allows an adulterous Church to returne unto him . Jer. 3. 1 , 22. Hos. 2. 2 , 19. In a day of darkeness and gloominess , of horses and horsemen of fire and Earthquake , of Armies and Terrors , the Lord calls on his people to Turne to him , with intimation of a gracious Answer , Joel . 2. 12 , 13 , 14 , 18 , 19. With a peradventure of mercy , Zeph. 2. 3. This means God prescribeth unto Ephesus to preserve their Candlestick amongst them , Rev. 2. 5. If this be neglected , no people nearer unto Cursing then those who have enjoyed the light and presence of God ripening only thorns and briars , Heb. 6. 8. Amos 3. 2. 2. Wrestle mightily with God , be not refused nor rejected , let the Lord know you are Resolved to hold fast , and not to let him go without a blessing , Gen. 32. 26. Lord rather no Canaan , no milk , no honie , no houses , no vineyards , no heards , no flocks , no Angel , then No God , Exod. 33. 14 , 15 , 16. Lord , whither shall we go to mend our selves ? thou only hast the words of eternal life ? Joh. 6. 67 , 68. Will changes in Government mend us ? will a Democracy , or Aristocracy , or any other form of Politie mend us , if God be going away from us ? Ask the Prophet . Now , saith he , they shall say , we have no King , because we feared not the Lord , What then should a King do to us ? Hos. 10. 3. if we feare not the Lord , if we sweare falsely in a Covenant , if we be an empty Vine , and if our heart be divided , and we are found faulty ; the best Governments can do us but little good . 3. Resolve every man with Joshua , As for me and my House we will serve the Lord , Joshua 24. 15. I will tread in the steps of my father Abraham , I will command my children and my houshold to keep the way of the Lord , Gen. 18. 19. as David did Solomon , Prov. 4. 3 , 4. If they be my children and my servants , if they expect from me the love of a Father , or the care of a Master , My God shall be their God , I will shew the love of a Father and Governour unto them , in not suffering their souls by any neglect of mine to be poisoned or endangered by any perverse or Heretical doctrine . The way to keep God in a Nation is for every man to keep God in his own heart , and in his own family first . 4. Prize highly the presence of Christ in his Ordinances , the communion of Saints , the assembling of your selves together , Heb. 10. 24. Contend earnestly for the faith , Jude v. 3. Buy the truth , sell it not , Prov. 23. 23. Let no interest , no party , no policie , make you willing to part with any truth of God for promoting any designe of man . If any man speak disgracefully of the Scriptures ; if any man tempt you to forsake the Ordinances , or to beget any low or base esteeme of them in you , say unto him as Christ to Satan , get thee behinde me . Christ will not forsake those to whom he is precious . The more value we set upon him , the more careful we will be to keep him , the more willing he will be to continue with us . 5. Pull off the vizard , and look through the disguizes which are put upon false doctrines , to render them the more plausible . Hereticks will bring in their opinions privily , and by faire words and good speeches will deceive the hearts of the simple ; they have Mystery on their forehead , Rom. 16. 17. Eph. 4. 14. Col. 2. 8 , 18. 2 Thes. 2. 3. 2 Pet. 2. 1. Rev. 17. 5. When Agrippina poisoned Claudius , she mingled the poison with the meat that he loved , as men gild over bitter pills , and as Lucretius speaks , tip the Cup wherein there is a bitter potion with hony . Satan knows how to transform himself into an Angel of light , and under pretentions of higher perfection , like painted Sepulchres , to veile over , and palliate rotten and unsound opinions . 6. Judge of Ends by the Meanes which are used to compass and promote them ; there never wants good meanes to advance good Ends . We shall never need to do evil , that good may come of it , Rom. 3. 8. the wife in the Law was not to do an undecent thing in defence of her own husband , Deut. 25. 11 , 12. If you see men revile Ministers , decry Ordinances , broach Heresies , foment Divisions , disrespect and lay aside Wise , Religious , Sober , Serious , Grave Orthodox Patriots , Latet anguis in herba , certainly the ends may justly be suspected , that make use of such expedients , as these to promote them . 2. To you that are Magistrates in this great City , 1. Study your Character , your Authority , and your Duty , carry your selves like Gods Ministers , to be a terror to evil doers ; be men of courage , loving truth , &c. Exod. 18. 21. 2 Sam. 23. 3 , 4. Rom. 13. 4. Beg wisdome of God as Solomon did , that he may shew you the right way , that you may have him , his house and glory nearest to your heart . If you intend Gods house , he will preserve and build yours , 2 Sam. 7. 11. If you appeare for him , he will engage for you . If you ask wisdome to serve him in your places , he will give honour and other good things without your seeking . 2. Be zealous and valiant for the glory , name , worship , interests , Truth of God ; as Phineas was . His zeal for God put a stop to the wrath which was gone out against Israel . A Moses , a Phineas may stand in the breach and turne away wrath , when God seemeth a departing , Numl. 14. 12 , 17 , 20. Psal. 106. 23 , 30. put forth your selves , be willing to shew your selves nursing Fathers to Gods Church ; Nurses will do all they can to keep poison from their children ; do you in your places labour to preserve the Church of Christ in this City from the leaven of dangerous and pernicious doctrines . When you are clearly satisfied and convinced , That this is your duty to own God and his Truth , to promote , protect , incourage , countenance Orthodox Religion , to withstand and counterwork the projects of seducers , resolve as Nehemiah did , that no fear shall weaken your hands , Nehem. 6. 9 , 11 , 13. Shew your selves Gods Vice-gerents , in publickly owning his truth and Ordinances to all the world ; This is our God whom we resolve to serve , this is his worship and Religion which we own , this the truth we will live and die in , these the dangerous doctrines we resolve in our places and stations to withstand , and by all righteous means in Gods way to prevent the growth and progresse of them . What an honour would it be for such a famous City as this to be a President to all these Nations , in letting the world see and know their zeal for God , and love to his Truth in these backsliding dayes , when many Religions do threaten the extirpation of All : How highly they value , how stedfastly they cleave to the unity and purity of that Religion under which they and their Fathers flourished in piety , in peace , in plenty , in tranquility , in prosperity , in honour for above fourscore years together , maugre all the power and policy , of adversaries , till of late years we our selves by our sinnes have loosened the joynts of Religion and Government , and done that with our own hands , which our enemies by all their machinations did in vaine attempt . Oh that now , when the Lord saith , seck my face , we would all say , Thy face Lord we will seek ; when the Lord saith , Turne ye back-sliding children , and I will heale your back-sliding , we would all with one heart , with one soule , with one shoulder answer , Behold we come unto thee for thou art the Lord our God . If prayers , if teares , if strong cries , if reformed lives , if zealous purposes , if united Counsels , will get a reprieve , and keep our God amongst us , we will stand in the gap , we will hold him fast , we will give him no rest till once again he make these Nations a praise in the earth , and this City a Jehovah Shammah , the Lord is there . 3. Believe not those Donatistical and Pontifician spirits , who go about to perswade you , That Magistrates have nothing to do with Religion . Nothing to do with Religion ? What then made David think of building God an house , 2 Sam. 7. 2. and to set in order the courses of the Levites ? 1 Chron. 23. 6. and Priests , Chap. 24. How came Solomon the Wise to build a Temple for Gods worship which he had nothing to do with ? 2 Chron. 6. How came Asa so bold to command Judah to seek the Lord God , and that in order to the quietnesse of his Kingdome , and victory over enemies ? 2 Chron. 14. 3 , 4 , 5 , 6 , 11. How came Jehoshophat so much to mistake , as to take away high places and groves , to provide that the people might be taught ? 2 Chron. 17. 6 — 9. and to command the Priests and Levites to do their duties ? 2 Chron. 19. 8 , 9. How came Hezekiah to be so zealous to purge the Temple , to command the Priests and Levites ? 2 Chron. 29. 4 — 11 , 27 , 30. to Proclaime a Passeover , 2 Chron. 30. 1 — 6. to appoint the courses of the Priests and Levites , Chap. 31. 1 , 2. to command the people to give them their portions , and not as we endeavour in this Age to take them away , that they might be encouraged in the Law of the Lord , ver. 4. How came young Josiah to take so much paines in reforming Religion ? 2 Chron. 34. 1 — 7. to cause all the people to stand to a Covenant , v. 32. to command and encourage the Priests in the work of the Passeover , 2 Chron. 35. 2. How came Nehemiah to Seal a Covenant ? Nehem. 10. 1. to 8. Enter into an Oath to keep the Sabbath , and maintaine Religion ? v. 29. to take care of the portions of the Levites ? Chap. 13. 10. to threaten the violaters of the Sabbath ? ver. 21. to command the Levites to cleanse themselves ? ver. 22. to contend , and curse , and smite those that had married strange wives ? ver. 23. 30 , 31. to say nothing of the Laws and Edicts of Christian Emperours to restrain Heresies and Idolatrie , of which we read in Saint Austin . Was it zeale and duty in these men to take care of Religion , and to purge corruption out of the Church , and is it not so now ? was it a fault in the Church of Thyatira to suffer Jezabel to teach and seduce unto Idolatry , Rev. 2. 20. And is it holinesse now to leave all men free to write , proclaime , publish without controle , doctrines wholly contrary to the interests of Christ , and the truths of Religion ? It were no hard matter to shew you the rise , and to dive to the bottome of this dangerous opinion . I shall onely give you a Marginal Note in Baronius , nulla facultas Imperatoribus de rebus Ecclesiae decernendi , ( just the language of Donatus ) That Emperours have no power to determine any thing in Church-matters ; and elsewhere , that nothing is valid which a King ordereth in Churches , without the Bishop of Rome . 4. Reverence the Oathes and Vowes of God which are upon you , they are not as Lysander profanely said , to be plaid with as boyes do with skittle-pins . It is the Character of good men to fear an Oath , Eccles. 9. 2. and a most severe punishment was brought upon Zedekiah for violation of an Oath and Covenant , Ezek. 17. 13 — 19. How observant was . Joshua of his Oath , though fraudulently procured by the Gibeonites ? Joshua 9. 19. It is not safe to distinguish our selves out of the obligation of solemn Oathes , or after Vowes to make inquiry , Prov. 20. 25. a good man though he sweare to his owne hurt changeth not , Psalme 15. 4. How much more when he sweares to endeavour the preservation of pure Religion , and other the great Interests and Priviledges of a Nation . Lastly , consider in this our day what are the things which belong to our peace , Luke 19. 42. It is a great wisdome in evill dayes to redeeme Time , Ephes. 5. 15 , 16. It is noted of the men of Issachar that they had understanding of the Times to know what Israel ought to do , 1 Chron. 12. 32. As Mordicai said to Ester , who knoweth whether thou art come to the Kingdome for such a time as this ? Ester 4. 14. Surely in such a time as this , a day of trouble and rebuke , it is necessary for every man to beg of God to shew him his way , to advise with the Word of God , what wisdome , or counsel , or help he may put in to keep God with us , and to prevent this dismall Woe of Gods removing our Candlestick and departing from us . Must I write ? must I speak ? must I counsel ? must I pray ? must I do Judgement and Justice ? Lord we seek of thee a right way , be thou intreated of us , Ezra 8. 21 , 23. In evil and dangerous dayes , as all men , so especially Moses and Phineas , Magistrates and Ministers are by their fidelity and zeal to stand in the gap , and to obviate those judgement which are impendent over us . I conclude with the Prophet Zachary , Zach. 2. 5. The Lord is a Wall of fire round about , where he is the Glory in the midst of a people . He will encamp about his House , Zach. 9. 8. upon all his glory there shall be a defence , Isa. 4. 5. in token whereof the Cherulims were on the walls of the Temple , to note their protection about Gods people , 2 Chron. 3. 7. Psal. 34. 7. But if we do not resolve to hold God fast , if the glory of his Truth , Worship , and presence be once gone from us , if we once come to know the difference between the service of God , and the Kingdoms of the Countreys , we shall with horrour subscribe to the truth and dreadfulnesse of this dismall threatning , Wo also to them when I depart from them . FINIS . Notes, typically marginal, from the original text Notes for div A57148e-480 Isa. 9. 5. Nahum 3. 2 , 3. Isa. 9. 19. Gelatin . de 〈◊〉 〈◊〉 . v. 1 . l.b. 1. c. 8. Gods presence with his Church . Agit spiritus Dei & per bonos & malos per scientes & nescientes quod agendum novit & statuit . Aug. Qu. Evang. l. 7. q. 49. The 〈◊〉 thereof . What it is for God to depart . Chrysost. in Mat. 5. 1 , 2. & in Mat. 28. 20. Aug. Epist. 80. Prosper de vocat . Gent. l. 2. c. 1 〈…〉 Ep. 12. c. 110. Plaut. in Amphi●ruo . Act. 3. ●● . 2. Martial . l. 10. Ep. 41. 51. Juvenal . Satyr . 6. Caivs l. 11. sect. 1. de div●t . & Rpu● . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Basil in Isa. 16. p. 1120. D. Job 17. 4. Tunc ctiam satis apert Cassandra futuris o●a , Dei sussu non unquam credita Teueris . Virgil . An. Vid. Aug. contra Julian . P●l . g. l. 5. c. 3. Greg. Mor. l. 25. c. 9. The greatnesse of this judgement . Rom. 11. 12 , 15 , 7. 〈…〉 summum pot●●at ars 〈…〉 rorem , consumpt●s viribus non ●icp●ri●ns quo digne modo patris v●●tum po●● et exprimere , vel●vit e●us caput , & suo cuique animo dedit 〈…〉 dum . Quintillian . Instit. l. 2. c. 13. The manner of Gods departing Joan. Picus Mirandala , Ep. 1. ad Franciscum N●pot●● , up●rum , to . 2. pag. 342. Joseph . de Bello 〈…〉 , lib. 2. cap. 19 , 20 , 21. 〈…〉 1 , 2 , 9 〈…〉 6. cap. 1 , 4 , 11 , 14 , 15. lib. 7. cap. 7 , 8. Recens vastatio vineae vulpem indicat affiusse , sed nescio qua arte fingendi ita sua confundit vestigia callidissimum animal , ut qua vel intret vel exeat , haud sacile queat ab homine apprehendi , Cumque pateat opus , non apparet auctor , &c. Bernard in Cant. Serm. 65. Numb. 25. 11 , 13 Jer. 9. 3. 1 Reg. 19. 16. Isa. 49. 23. 60. 16. Isa. 25. 9. Donatus s●l to surore succenssus , in haec verba prorupit , Quid est imperatori cum Ecclesiâ ? Optat. lib. 3. Furorem hunc passim refutaruat viri magni . Calvin . Institut . lib. 4. cap. 20. sect 9. Beza Opus c. 10. 1. de pun . Heret . Brent . to . 8. pag. 175 — 198. Pet. Mart. loc. co . clas. 4. c. 13 sect. 31 — 33. Gerard . lo . com . to . 6. de Magist. polit. s. ct. . 16. — Rivet in decalog. . p. 258. B. Jewel . defence . p. 557-566 . Sands Ser. 2. sect. 13-20 . Bilso● of subjection . part . 2 , 124 — 129 , 145 , 151 , 159 , 178-191 , 212 249 & part 3. p. 530-545 . 〈…〉 14 p. 71 — &c. 16 p. 91. Z●●ch . in 4. praecept . l. 1. c 5. ●illet Synops . controv . 7. q 4. 2. Epist. 48 , 50. & 166. co●tra . Crescon. Gram. l. 3. c. 51. de Civ. Dei l. 1. c. 36. Baron . An. 528. sect. 7. Anno 681. sect. 72 Plutarch . Apog. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Homer . Iliad . 4. Vid. Exemplum Philippi Macedonum Regis . Pausan. l. 8. p. 465. 2 Chron. 12. 8. 
A57149	----	The pastoral office opened in a visitation-sermon preached at Ipsvvich October 10, 1662. / by Edward, Lord Bishop of Norwich. Reynolds, Edward, 1599-1676. 1663 Approx. 57 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A57149 Wing R1269 ESTC R20427 11773390 ocm 11773390 48898 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57149) Transcribed from: (Early English Books Online ; image set 48898) Images scanned from microfilm: (Early Englsih books, 1641-1700 ; 546:4) The pastoral office opened in a visitation-sermon preached at Ipsvvich October 10, 1662. / by Edward, Lord Bishop of Norwich. Reynolds, Edward, 1599-1676. [6], 48 p. Printed by T. Ratcliffe for George Thomson ... London : 1663. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Zechariah II, 7 -- Sermons. Visitation sermons. 2003-12 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2005-02 John Latta Sampled and proofread 2005-02 John Latta Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE Pastoral Office. Opened in a VISITATION-SERMON Preached at IPSWICH October 10. 1662. By the Right Reverend Father in God , EDWARD Lord Bishop of NORWICH . Greg. Nazianz. in Apologet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . LONDON , Printed by T. Ratcliffe for George Thomason at the Rose and Crown in S t Pauls Church-yard , 1663. To the Right Worshipfull the Magistrates , and to the Reverend Ministers , and other Members of the Corporation of Ipswich in Suffolk . Dearly Beloved , THough I could not with any decency decline the Publication of this Sermon , which had been by you so earnestly desired , then , when the greatnesse of your Love and respects to my Person , and function , did for many dayes expresse it self in a most free and noble Reception : yet it pleased Divine providence , by a sore visitation on my Family , to obstruct the performance of this Service , so long , till I might justly have hoped to have been no more minded of it . But being disappointed in that hope , I now , though late , send it forth , without altering any one Line or period of what I then delivered . And although it be but a very Slender Return for the great favours I received from you alone , yet I must crave your leave to professe , That as a Ring , though placed only on a finger is yet a token of Love to the whole person ; so this little Sermon , though dedicated only to you , is intended as a Testimony of that Honour & Thanks which I owe to all Orders in this great Diocese , for those signal and publick favours , which , in mine attendance on the service thereof , I every where received . All the Answer I can make to so great an Obligation , is daily to pray , That the Church of Christ in this large Diocese , may be beautified with the blessings of Truth and Peace , of Vnity and Holinesse ; That the Clergy thereof may with all fidelity deliver the Word of Gods grace , and that it may by his effectual operation , have a free and successfull passage into the hearts and lives of the people committed to their Charge . And as this is the Continual Prayer , so I hope , that through the Assistance of Divine Grace , it shall be the unwearied Endeavour of him who desires to approve himself An unfeigned Servant of your Faith , and Salvation , ED. NORVIC . THE PASTORAL OFFICE . OPENED In a VISITATION-SERMON Preached at IPSWICH . ZECH. 11. 7. And I took unto me two staves ; the one I called Beauty , and the other I called Bands , and I fed the flock . IN this Chapter wee have a prophecie of horrible and final Judgements hanging over the Nation of the Jews , for their Rejection of Christ , here foretold . The Judgements are External , arising from Enemies abroad , verse 1 , 2 , 3. from shepherds at home , v. 5. from Intestine Commotions , ver . 6. & Spiritual , Rejection by Christs breaking the staves wherewith he had fed them , ver . 9. — 14. & Tradition into the hands of Cruel shepheards , ver . 15. 17. Causes of these Judgements , Oppression , ver . 5. Ingratitude against Christ their good Shepherd . Concerning whom we have 1. His Call to his pastoral office , verse 4. 2. His obedience to that Call , verse 7. 3. The Hatred , and dis-estimation he received from the pastors and people , ver . 8. 12. Lastly Gods Abhorring their so unworthy dealing with his Sonne , verse . 13. The Lord being willing to save his flock sets a shepherd over them who should feed them . And a Good shepherd we are sure it is who could call God My God , verse 4 ; and although we may take it for the Prophet himself , representing by a Synecdoche all faithfull pastors whom the Lord from time to time sent to acquaint them with his Counsel , yet it is evident by the ensuing parts of the Chapter , that Christ is here meant , the chief and great shepheard , of whom the Prophet in these actions was but a Type . He threatneth them , verse 6. punisheth them , verse 10. was sold by them , verse 12. compared with Mat : 27. 9. He principally , and other faithfull pastors under him , are they who here undertake the Charge of this people to feed and Govern them . Which Care is further set forth by a Metaphore of Two Shepherds staves , noting his double vigilancy and superinspection over them ; by the names of which I understand Two-special Ends of Christs pastoral Service : 1. To Restore Beauty , and to erect that collapsed order of doctrine and worship which had been corrupted ; for verity of doctrine , purity of worship , and decency of order , are the special Beauties of a Church , which render it amiable : upon these accompts it is that Sion and the House of God therein are so often called the Beauty of the Lord , and the Beauty of Holiness , Psal. 27. 4. 48. 2. 50. 2. 96. 6. 9. Isay 60. 13. 64. 11. Christ in his Ministery did cleanse the doctrine of the Church in his Sermon on the Mount , and the worship of the Church in his purging of the Temple , and so filled his house with Glory , Hag : 2. 7. and made Beautifull the feet of his Ministers , Rom. 10. 15. The Magnificence of the Temple , the Glorious Garments of the Priests , the pure Vessels of the Sanctuary , the Sweet Incense and Perfume , the admirable State , Order , and Government of Solomons house , were all shadows and Types of these spiritual and heavenly Beauties wherewith Christ adorneth his Church 2. To gather together into one his scatter'd and divided people , John 11. 52. that from him the whole Body may be joyned together and compacted , Eph : 4. 16. in peace and love one unto another , according unto his prayer , John 17. 21 , 22 , 23. This , I take it , is meant by the Staff called Bands , making of the stick of Joseph and Judah one , Ezeck . 37 19. In those Eastern Countries such as entred into a Covenant of peace were wont to Twist a Band , and upon dissolving a Covenant to untwist it again ; Whence a Society of men joyning together in one imployment are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal : 119. 61. 1 Sam : 10 5. and their possessions were divided unto them per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by measuring lines , Psal : 16. 6. 78. 55. to note their dwelling together in unity . But now upon Rejecting Christ , They who had been before in Amoenitate Dei , the Lords peculiar people , and were knitt together in the Bands of a Brotherly Covenant , were at last loathed by God , ver . 8. no longer consociated in the same policie or possessions , but devoured by the Roman Army , and dissipated into diverse and remote Nations . In the words Two things are observable . The Office or Administration , feeding the flock . And the great Ends of that Service , Purity and Vnity , set forth by the Symbol of two pastoral Staves , called here by the names of Beauty and Bands . Touching this Administration of Feeding the Flock , we shall briefly open , 1. The Necessity of this Pastoral office , both supreme in the Chief Shepherd , and subordinate in his servants and inferiour Ministers . 2. The particular Duties wherein the discharge of our pastoral Office doth stand , which the supreme Shepherd is pleased to second with his powerfull and most efficacious Cooperation . Necessity is Twofold . Absolute , as it is absolutely necessary for the first Being to Be. Relative or Hypothetical , when one thing is necessary in order unto , or upon supposition of another . Obedience unto God is a Necessary duty to be done , Blessedness , a necessary End to be pursued ; unto the performance of this Duty , there is a necessity to know the Rule wherein it is prescribed : unto the obtaining of this End there is a Necessity to know the Means whereby it may be promoted ; for understanding whereof we shall premise two or three Propositions . 1. Though there remain some ingrafted notions of the Law of Nature touching God and a service due to him in the heart of Man , yet that Law is much darkned and defaced by that sinfull Corruption which doth as well indispose the minde as any other faculties unto its due operations . Of this blindness and vanity we have frequent mention , 1 Cor. 2 14. Ephes. 4. 17 , 18. and therefore albeit rare things are recorded of the moral Vertues of many Heathen men , and though diverse of their Philosophers , Plato , Aristotle , Hierocles , Plutarch , Cicero , Seneca , Epictetus ▪ and others have written excellently on those Arguments , yet unto a full knowledge of Moral Duties to be in a due manner performed unto God and Men , there is necessary a further patefaction of the Divine will , then those remaining Principles of the Law of Nature can dictate unto us . And this was done by the Ministery of Moses , by whom to the Church , and unto whom by the Ministery of Angels the most holy and perfect Law of God was fully discovered . 2. Though the Law delivered by Moses be pure and perfect , though it be Holy , Just , and Good , and though the Commands thereof be Exceeding Broad , yet thereby Salvation cannot be had , since by the Law is the knowledge of Sinne , Rom : 3. 20. and therefore it can Curse onely and not Blesse or Save us , as the Apostle argues , Gal. 3. 10 , 11. All that the Law can do is to shew us duty , to discover the sinne whereby we come short of duty , the punishment due unto that sin , and our Impotency to prevent , remove , endure , or avoid that Curse . And Consequently there must be a further patefaction of life and grace by another Prophet . 3 The doctrine of the Gospel as it stands formally distinguished from the doctrine of the Law , is wholly Mysterious and supernatural , there are no seminal notions in the minde of man from whence it may by rational disquisition be deduced . And therefore it is usually in Scripture called a Mysterie , the Mysterie of Christ , Eph. 3. 4. Col. 4. 3. the Mystery of the Gospel , Eph. 6. 19. of the Faith , of Godliness , 1 Tim. 3. 9. 16. Hidden from ages and generations . Rom. 16. 25. which eye hath not seen , nor ear heard , nor hath entred into the heart of man to conceive , 1 Cor. 2. 9. as a Mysterie , Above Natural Reason , as a Mysterie of Godlinesse against Carnal Reason . Except therefore it had been by some Pastor Revealed to the Church , wee could never have had the knowledge of it . 4 Unto the perfecting of Salvation by the Gospel Two things Concurre . A Valid Impetration of Grace by the Merit of Christ. And an Effectual Application thereof by his Spirit , which he doth by begetting Faith in us , called the faith of the Operation of God , Col. 2. 12. This knowledge of Christ is Simply necessary to Salvation , Isay 53. 11. Joh. 8 24 And it is not of our selves , but the Gift of God , Eph. 2. 8. and God works it by Hearing , Rom. 10. 17. So there is a Necessity of a Divine Pastor , by whose teaching this knowledge so necessary to Salvation may be effectually wrought in us . 5. The doctrine of Redemption layeth an Obligation on the Redeemed to live unto him that bought them . Christ therefore died and rose , that he might be the Lord of dead and living ; the Grace which bringeth Salvation , Teacheth to Deny ungodliness , &c. Tit. 2. 11 , 12. Sanctification is necessary to Salvation , as being the Inchoation thereof . Nothing can be perfected till it be begun , Heb. 12. 14. Since therefore Holinesse is Necessary , and it belongs to him to whom this Service is due to prescribe the manner of it , and since we have naturally in us Ignorance , Impotency , and Enmity , wholly disabling from the doing of it , there is upon these Accompts an Absolute Necessity of such a Pastor who may Reveal the Right way of Holinesse unto us , and may efficaciously incline our wills thereunto . Upon these Grounds we may see the Necessity of the Great Pastor for Revealing the supernatural Mysteries of Life and Salvation by Free grace , for working Faith whereby Life and Salvation may be applied unto us , for Enabling us unto the duties of Holinesse , and removing those Impediments of Ignorance , Impotency , and Enmity , which indispose us thereunto . And now because the Office of Inferior Pastors under this great Shepherd hath in these late unhappy and licentious dayes by the subtilty , or rather bungling of Satan been greatly oppos'd , It will not be unseasonable to speak a little of the Necessity of these also to feed the flock . That which God hath appointed as an Office in his Church , is to be acknowledged Necessary . God hath by his special Institution appointed Pastors and Teachers in his Church , whose function the Scripture owneth as an Office , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Tim : 3. 1. Col. 4 17. therefore they are to be acknowledged Necessary . The Lord is said to have set or constituted them in his Church ▪ 1 Cor. 12. 28. to have given them to her as part of her Dowry , Eph : 4. 11. they are sent forth by the Lord of the harvest , Matth. 9 ▪ 38. They are called Ministers of Christ , Col. 1. 7. They receive their Ministery from the Lord , Col. 4. 17. He hath made them Overseers Acts 20. 28. Therefore none can without Sacriledge against Christ and his Church reject them . 2. Necessary Ordinances presuppose necessary Officers to administer them . Christ hath appointed necessary Ordinances to be to the End of the world administred ; therefore the Officers who are to administer them are Necessary likewise . He did not appoint a work to be done , and leave it to the wide world who should do it , but committed the Ministry of Reconciliation to Stewards and Ambassadors by him selected for that Service , 1 Cor. 4. 1. 2 Cor. 5. 19. 3. That which was Instituted for Necessary Ends , so long as those Ends continue must be Necessary likewise ; The Office of the Ministry was Instituted for Necessary Ends , which do and will still continue ; therefore the Ministery by which they are to be promoted is still to continue . Those Ends are The proclaiming Repentance and Remission of Sins , the bringing Glad tydings of Good things , the turning men from darkness to light , and from the power of Satan unto God , the saving of souls , the perfecting of Saints , the Edifying the body of Christ , the nourishing of men in the words of faith , the speaking a word in season to the weary , to shew forth the Lords death till he come ; These and such like great and weighty workes the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eph. 4. 12. So long as these works remain to be done , the ministery whereby they are to be done must remain likewise . But it may be Objected , others may promote these Ends as well as Ministers ; all Beleevers are commanded to Comfort , Support , Edifie one another , 1 Thess. 5. 11. 14. Jud. v. 20. therefore no need of such an Office for the doing of them . We answer , Although every private Christian in his place and station ought to minister grace to the Hearers , to have his speeches seasoned with Salt , and fitted to the use of edifying , yet these great Works are not done with the same authority , efficacy , certainty , or order , by a private hand as by publick Officers . 1 Not with the same Authority . A Learned Lawyer may resolve a mans Case as truly as a Judge ; but when he hath a Sentence declared by the Judge , this doth more assure and quiet him , because it is a Sentence not only of truth but of authority . Ministers speak and exhort and rebuke with Authority , Tit. 2. 15. 2 Not with the same Efficacy ; for the Lord hath made them Able Ministers 2 Cor. 3. 6. furnished them with power for Edification , 2 Cor. 13. 10. anannexed a special promise of Blessing unto their service , Matth. 28. 20. the Gospel ministred by them is not in word only but in power , 1 Thess. 1. 5. not declarative only , but operative , they being therein workers together with God , 1 Cor. 3. 9. 2 Cor. 6. 1. 3 Not with the same Certainty ; for How can it be expected that the Cases and Conditions of particular Consciences should be so well looked after by private Men who have Callings of their own to divert them , as by those whose whole work it is to oversee the Souls committed to their Charge , to whom they may in every case of difficulty resort for Counsel ? Or how can I expect ordinarily as full Satisfaction from a private Brother , as from one whose duty it is to give himself wholly to these things , whose Constant Businesse it is to give attendance to reading , to exhortation , to doctrine , to meditate on them , to take heed unto them , to continue in them , that his profiting may appear to all ? 1 Tim. 4. 13. 16. 4 Not with the same Order ; God is in all his works , much more in his Church a God of Order , 1 Cor. 14. 33. If the Apostles themselves found it difficult to attend the Word of God , and Tables , Acts 6. 2. It cannot but be much more difficult for private Brethren to attend their own domestical callings , and the publick concernments of the Church of God. If a great Apostle said Who is sufficient for these things , 2 Cor : 3. 16. shall we judge private persons fit enough for them ? If in the Body God hath set several Members for several uses ; shall we think so weighty , difficult , and important a service as publishing the glad tydings of Salvation , should be intrusted at large in every hand , and no peculiar Officers set apart for the dispensing of it ? 4. We may inferre this Necessity from the Titles given by God unto these his Officers ; they are called Angels , Rev. 1 20. Ambassadors entrusted with the ministery of Reconciliation , 2 Cor. 5. 20 Stewards of the mysteries of God , 1 Cor. 4. 1 , 2. Watchmen and Overseers of the flock , Ezek. 3. 17. Acts 20. 28 Shepherds , 1 Pet. 5. 3. Teachers distinguished from the people taught , Gal. 6. 6. Preachers sent to publish peace , Rom. 10. 14. Builders , Planters , Husbandmen , Scribes instructed for the kingdom of God. All which Metaphorical expressions import Services of absolute Necessity in States and families . There are mutual and reciprocal Duties injoyned by God upon them and the people , they to watch over the flock , and these to love , honour , esteem and encourage them . If they be not necessary Officers in the Church , why should there lie upon them so severe a Charge , why should there be due unto them so great a respect ? 5 They whom the Apostles took Order to be provided for the service of the Church , are necessary Officers thereof ; for had they been superfluous , they would not have burdened the Church with them . But the Apostles took special Order for the succession of Ministers in the Church , they Ordained Elders themselves , Acts 14. 23. they directed Timothy and Titus to do so too , 2 Tim. 2. 2. Tit. 1. 5. they call upon them to attend their service , Col. 4. 17. 1 Pet. 5. 1 , 3. they call upon others to obey and encourage them , Heb. 13. 17. Gal. 6. 6. Now certainly they would not have taken all this Care , nor put the Church to so much duty and charge , if the Office were not necessary to the Good and Interest of the Church . Adde hereunto the uninterrupted prescription of all ages ; for not to mention the Heathen Nations , where we find persons separated for divine worship , in Egypt , Gen. 47. 22. in Palestine , 1 Sam. 6. 2. in Lycaonia , Acts 14. 13. Such were the Chaldeans in Babylon , the Magi amongst the Persians , the Brachmanni amongst the Indians , the Druidae amongst the Gaules , the Pontifices , Augures , Flamines , and others amongst the Romans ; and to keep to the Church of God , we read in the beginning , of Enoch a Prophet , Noah a Preacher , Abraham a Prophet , Melchisedeck a Priest , of the order of Priests and Levites in Israel , before whom the first-born of the chief of the Families did bear that Honor ; for we read of Priests before the Levitical Order was instituted , Exod. 19. 22. After that the Evangelical Ministry began in John , continued in the Twelve Disciples and Seventy Elders , held on in a constant Succession , Christ and his Apostles appointed it , and never repealed their own order . If Jephte his prescription of 300 years possession was a good plea , Judges 11. 26. much more the Churches of 1600. And now , dear Brethren , since our office is of so great necessity to the Church of God , it greatly concerneth us to be duly therewith affected , with all fear and trembling to discharge so important duties for the administration whereof this function hath been divinely instituted , By the Holiness and Exemplariness of our Lives , by the Evidence , authority , and purity of our Doctrine , to keep our selves above the Contempt of men , not to suffer any to despise us , to magnifie our office , and to bear up that double Honour which the Lord hath awarded unto those that Labour in the Word and Doctrine . That in all things shewing our selves patterns of good works , In our Doctrine shewing incorruptnesse , gravity , sincerity , sound speech which cannot be condemned , men that are against us may be ashamed having no Evil thing to say of us . And this leadeth to the Second thing proposed , the Consideration of the Duties wherein the discharge of this Pastoral office doth stand . The word Feed is an usual Metaphore to expresse the tender Care and Gentle Government which men are to exercise over those who are Committed to their Custody . It is used frequently not only in Scripture , Psal. 77. 20. 78 , 71. Ezek. 34. 23. Isa 40. 11. John 10. 11. 21. 15 17. 1 Pet : 5. 2 : but in profane authors , as Xenophon makes the Comparison in the beginning of his Cyropaedia , and Homer calls Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Pastor of the people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that takes care of the flock . There is likewise a Synecdoche of the part for the whole , one particular of the Office being put for all the rest . Here then we might enter into a large field , 1. In opening the Pastoral Office of Christ , as he came to Seek and to save his Lost sheep ; to Rule them by his royal authority ; to Lead them by his most holy example ; to feed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by his Body , Blood , Spirit , and Word ; to Heal and bind them ; to fold and defend them , to rescue and deliver them out of the mouth of the Wolf and Lion 2 In setting forth the whole duty of the Vnder-shepherds which they owe to the flock of Christ , as they have entrusted unto them the Ministery of Reconciliation , which Ministery standeth in 4 things , 1 In offering up the spiritual Sacrifices of prayers and praises in the name and behalf of the Church unto God , and to blesse in his name . 2 In administration of the Seals or Sacraments . 3 In Exercising the power of Binding and loosing , of retaining and remitting of sinnes towards particular contumacious sinners in the one Case , or penitent sinners in the other . 4 In Preaching the glad tydings of Salvation to the Church : But because it is not possible to handle so many weighty particulars in this little Scantling of time , I shall keep to the most narrow and formal sense of the word Feed , as it relateth to the spiritual food of the soul , the pastures of life , the word of God , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Basil Seleuc. speaketh , The food of the soul is the feast of the word , whereunto possibly the Apostle may allude , when he requireth Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Tim. 2. 15. as the Ministery of the Word and Spirit is compared by the Prophet to a royal and magnificent Feast , Isa. 25. 6. Prov. 9. 1 , 2. Rev. 3 , 20. This Great work of Preaching is appointed by God as a means and Instrument of begetting Faith in the people , and turning them from the power of Satan unto God. By Evidencing divine truth unto the Conscience , 2 Corinth . 4. 2. that a mans sinne may find him out to make him penitent , and he may finde Christ out to make him blessed ; By stopping the mouthes of Gainsayers , By Reproving those that sinne out of Infirmity with meeknesse , Gal. 6. 1. out of Contumacy with sharpnesse , Tit. 1. 13. all with Authority , Tit. 2. 15. By Exhorting with strong Arguments , and with winning perswasions unto the obedience of the truth , 2 Cor. 5. 20. By comforting and powring Balm into wounded Spirits , removing fears , resolving doubts , speaking peace , shewing a man his righteousnesse , and delivering him from going down into the pit , I say 40. 1. Job 33. 23. By differencing the Sheep from the Goats , the chaff from the wheat , the precious from the vile , him that feareth God from him that feareth him not . The word of Grace thus Managed is the Ordinary Instrument which God useth to sanctifie us , John 17. 17. to form Christ in us , to derive the spirit upon us , and to turn us to the Lord. And the Minister of Christ who duly preacheth it , is his Herald , and Ambassador , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to proclaim warr against the Rebellious , and to publish Remission of sinnes unto those that repent and believe . And s●●●uch hath Christ honoured his Stewards in the faithfull discharge of this their Ministery , that though they be but weak men , yet such effects are ascribed unto them as are proper unto God alone . They are said to forgive sinnes , John 20. 23. to convert and to save souls , Jam. 5. 20. 1 Tim. 4. 16. to deliver men from going down into the pit . Job 23. 24. to revenge all disobedience , 2 Cor. 10. 6. and to Judge wicked men , Ezek. 20. 4. None of which can be effected , but by God alone ; The Excellency of the power belongs u●● to him , 2 Cor. 4. 7. Nulla est Remissio culpae nisi per Gratiani . Sed Gratiam dare est potentiae Infinitae , saith Alex. Hales ; and therefore Peter Lumbard , and after him Altissiodorensis , Bonaventure , Occham , Biel , and divers other Schoolmen do affirm , per hanc potestatem non posse Remitti culpas , sed solum declarari Remissas ; and that the Priest doth it per modum Impetrantis , but not per modum Impertientis . And yet because unto us is committed the Ministery of Reconciliation , 2 Cor. 5. 19. and together with that Office an Authority to work together with God as his Instruments , who maketh us Able Ministers of the New Testament , 2 Cor. 3. 6. so that by the cooperation of God our Gospel cometh not in word only but in power , 1 Thess. 1. 5. 2 Cor. 10. 8. Tit. 2. 15. therefore we are said to do those things which are proper for God alone to doe , because God is pleased to do them by that word of Grace , the Ministery whereof he hath committed unto us . Humana opera , Dei munera , as Optatus speaks , the Ministery is mans , the Gift Gods. The Priest , saith St. Chrysostom , lendeth his tongue and his hand , but neither Angels nor Archangels can do the thing , but God alone . Humanum obsequiunt , munifientia supernae potestatis , saith S. Ambrose , De Spiritu Sancto , l. 3. c. 19. the Service is mans , but the Munificence is Gods. We loose by our Pastroal Authority whom God raiseth by his quickning Grace , saith Gregory , Homil. 26. in Evang. The Matter of this our Preaching is in General The whole Counsel of God , Acts 20. 27. All the words of life , Acts 5. 20. That which we have heard of the Lord of Hosts , Is. 21. 10. All which God commands without diminishing a word , Jer. 26. 2. Thou shalt speak My words unto them saith the Lord , Ezek. 2. 7 We are Angels , we must keep to our Message ; we are Ambassadors , we must keep to our Commission : we are Depositaries , we must discharge our trust ; Quid est depositum ? saith Vincentius Lirinensis , speaking of that Command to Timothy , 1 Tim. 6. 20. Id quod tibi Creditum est , non quod à te Inventum , quod accepisti ; non quod excogitasti ; rem non ingenii sed doctrinae , non usurpationis privatae , sed publicae Traditionis , in qua non Autor debes esse sed Custos ; and so Origen , The Apostle , saith he , hath given example to the Doctors of the Church to speak to the people , non propriis praesumpta sententiis , sed divinis munita Testimoniis . Our own devices are all but chaff , Gods word is the wheat , Jer. 23. 28. Ours but Hay and Stubble , His Gold and silver and precious stones , 1 Cor. 3. 12. More Particularly , the Matter of our Preaching is Christ crucified , and the glad tydings of Remission and Salvation through him , Acts 8. 5. 1 Cor. 2. 2. The Credenda all Recapitulated in the doctrine of Christ ; the Agenda all supplied by the Grace of Christ ; the Petenda all granted in the Name of Christ ; the Communicanda all seals of the Love of Christ. He is Lux , & Cibus , & Medicina , as Bernard speaks ; If I be Ignorant , Christ is my Light ; if I be Hungry , Christ is my food ; if I be sick , Christ is my Physick . Si scribas , non sapit mihi , nisi legero ibi Jesum : Si disputes out conferas , non sapit mihi , nisi sonuerit ibi Jesus . Our Ministery now is altogether Evangelical ; for though we Preach the Law , yet it is ever in a subserviency unto the Gospel , that by the Convictions thereof we may betake our selves unto Christ for shelter from the Curse which the Law threatneth , and for Grace unto the duties which the Law prescribeth . Our Saviour seemeth unto me to dictate the right Method of preaching the Gospel in that three-fold Conviction of Sin , Righteousnesse , and Judgement , John 16. 8 , 9 , 10. 1. The Spirit accompanying the preaching of the Gospel doth convince men of their sinne , and the wrath due unto them for the same , untill they shall believe in Christ , for the wrath of God abideth on unbelievers , John 3. 36. 8. 24. Till Faith transferr the sinne upon the Sacrifice , it remains upon the sinner . Hereby the Soul is awakened , and the Heart shaken and made restlessly Inquisitive after some way of escape from the wrath to come , Acts 2. ●7 . 2. The Spirit by the Gospel convinceth of Righteousness in Christ , who albeit he was reckoned amongst Malefactors , John 19. 7. Isay 53. 12. yet there was in him Righteousness abundantly enough to justifie and save to the uttermost all that come unto God by him , in as much as having finished the work of Redemption on earth , he is gone to his Father , and is not sent back again , but is sat down at his right hand , pleading the propitiation which here he wrought . In his death believers suffered , 2 Cor. 5. 14. Rom. 6. 6. In his Resurrection they were justified , Rom. 4. 25. and In his Ascension they have a virtual possession of Heaven , Eph. 2. 6. 3. The Spirit by the Gospel convinceth of Judgement , whereby I understand Debitum Subjectionis unto Christ , as a Judge or Prince to whom all Judgment , Authority and power is committed , John 5. 22. 27. Matth. 28. 18 that we having been delivered from the wrath to come , and having received so great a Gift as the Righteousnesse of Christ , ought to be subject unto him , who died and rose again that he might be Lord both of the dead and living , Rom : 14. 9. having demolished the kingdom of Satan , and Judicially cast out , or dethroned the Prince of this world , John 12 31. and destroyed him , Heb. 2. 15. so that being translated from the power of darknesse into the kingdom of Christ , Acts 26. 18. Col. 1. 13. we ought to be reduced unto the obedience of Christ , 2 Cor. 10. 5. and to observe and doe whatsoever he commandeth , Mat. 28. 20 for the doctrine of Grace and Salvation is a doctrine of Holiness , Tit. 2. 11. 14. In this Method ought the Gospel of Salvation to be preached , that neither the discovery of sinne may drive men unto despair , but cause them to flye for Sanctuary unto the Righteousness of Christ and free Grace of God in him ; and that the magnifying of Free Grace and the Gift of Christs Righteousnesse , may not induce a neglect of Holiness , Rom. 6. 1 , 2 , 14 15 , but that the Love of Christ may constrain them not henceforth to live unto themselves , but unto him that died for them and rose again , 2 Cor. 5. 14. Now for the Manner how this part of the Ministery of Reconciliation is to be be dispensed ; we are to preach the word 1. Demonstratively , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so as to commend our selves to every mans conscience in the sight of God , and they may confesse that God is in us of a truth . 2 ▪ Sincerely , not handling the word of God deceitfully , nor complying with the Lusts of men to gratifie them in their wayes , as the Priests of Ahab did , rather displeasing men with that doctrine which profits , then pleasing them with that which betrayes their Souls ; as a Physician doth not so much consider what will please his Patients palate as what will cure his disease . The Apostle professeth in one place , That if he pleased men , he should not be the servant of Christ , Gal. 1. 10. and yet in another place he saith that he pleased All men in All things , 1 Cor. 10. 33. But this was not mentiendi desideriô , but cômpatientis affectu , not out of Collusion but Condescension , to gain , save , edifie , profit them . 3 Wisely , so as to fit the word to the state of those that hear us , to give every one his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mat. 24. 45. the Apostle preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cor. 3. 10 3. 10. we must not preach comforts so as that profane persons may mistake them as theirs , nor threatnings so as to make sad the hearts of those whom the Lord hath not made sad . 4 Boldly , not fearing the faces of men in the work of God , Jer. 1. 8. not concealing any part of Gods Counsel , because haply it may be unwelcom to those that hear it ; but freely and confidently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to deliver the whole Counsel of God , as Micaiah to Ahab , as Amos to Jeroboam . Most wicked men are of Vitellius his mind , they love to hear nothing nisi jucunda & laesura . But if they have the boldnesse to commit sin , should not we have the Courage to reprove it ? There is a Majesty in the word which can humble an Ahab , a Felix , a Belshazzer ; which can strike an awe and rrverence into the heart of a Joash towards Elisha , and of Herod towards John the Baptist , 2 Reg. 13. 14. Mark 6. 20 God hath threatned to confound us , if we be dismayed in his work , Jer. 1. 17. He hath promised to be with us , Matth. 28. 20. to stand by us , 2 Tim. 4. 16. in the discharge of so great a trust ; and will give testimony to the word of his grace , Acts 14. 3. His word rightly administred , is as nails , goods , arrows , a two edged sword , dividing asunder soul and spirit , joynts and marrow , a discerner of the thoughts and intents of the heart . 5 Meekly , affectionately , with all Love and tenderness to the souls of our Hearers , in meeknesse instructing those that oppose themselves , 2 Tim. 2. 25 with the spirit of Meeknesse , Restoring those that are overtaken in a fault , Gal. 6. 1. A Preacher , as a Chirurgian , should have an Eagles eye to discover the state of the Soul , a Lions heart to search spiritual wounds , and a Ladies hand to dresse them with all tendernesse and sympathy . The Servant of the Lord must be Gentle towards all men . 6 Plainly , without unnecessary affectation or ostentation of the Enticing words of mans wisdom , or of meer humane and exotick wit or learning . The Apostle , though a great Scholar , would not ground the faith of his hearers upon the wisdom of men , but upon the power of God , 1 Cor. 2. 4 , 5. and warneth them to take heed of those who would spoyl them through Philosophy and vain deceit , Col. 2. 8. And here a needfull Question may be proposed , How farr forth a Minister may make use of Humane wit or learning in the service of the Church ? Learning is a noble Gift of God. It was the Honour of Moses that he was learned in all the learning of the Egyptians , Acts 7. 22. And every good Gift of God may be sanctified for the use of the Church as the Crown of the King of Rabbah was set upon the Head of David , 2 Sam. 12. 30. and the spoiles of the Heathen were dedicated to the Lord , 2 Sam. 8. 11 , 12. Clemens Alexand , calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as men lay a ground of some meaner colour when they intend to overlay with Gold. Singular use did the Antient Fathers , Tertullian , Justin Martyr , Origen , Clem. Alexand. Cyprian , Theophilus , Arnobius , Augustine , Eusebius , Minutius Felix , Theodoret , and others make of this kind of the learning of the Heathen in defence of Christian Religion , as David slew Goliah with his own sword ; as the Apostle disputed with the Philosophers of Athens from the Inscription of their own Altar , Acts 17. 23. 24. Of which Inscription we read in Philostratus , Pausanias , and others , very many passages ; and expressions of Holy Scripture cannot be so clearly understood without the knowledge of those usages mentioned in Heathen Writers , whereunto they referre ; of which we meet with diverse instances in the Agonistica of Petrus Faber and multitudes of other Learned Writers : To say nothing of the eminent service done in this kinde to the Church of Christ by Beza , Grotius , Heinsius , Scultetus , Gataker , and divers others . Thus a Moabitish woman became an Israelite , if her head were shaven and her nails pared . Thus Theodosius reserved the Golden vessels of the Heathen Temples unto the use of the Christian Church . Christianus Domini sui esse intelligit , ubicunque invenerit veritatem . We find the Apostle himself making sometimes use of the Heathen Poets , and as I may so speak , bringing those Greeks into the Temple . And for Wit , though it be naturally a proud and unruly thing , yet it may be so sanctifyed by Grace , and fixed by humility , as to be of great use to the Church of God. The Holy Scripture is full of curious Elegancies and Paranomasies of this kind , and some have written just volumes de Rhetorica sacra , of these Scripture Elegancies . What higher strain of wit could be used then that Acts 5. 41. they went away rejoycing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they were Honoured with dishonour for the name of Christ ? Which of the noblest Orators or Poets amongst the Heathen can parallel that expression of the Apostle touching the Glory to come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Cor. 4. 17. It were end lesse to instance in these kind of particulars : And how Wit may be sanctified to the use of the Church , we have delicate examples in the Apologetick of Tertullian , in the Epistle of Cyprian to Donatus , in Minutius Felix his Octavius , in the Orations of Gregory Nazienzen and Basil , in the Sermons of Chrysostom , Bernard , Chrysologus , and multitudes of others amongst the Antients . To say nothing of the Worthies in our own Church and of our own time , amongst whom I cannot but mention my most Religious , and most Excellent Predecessor in this Diocesse , whose writings are like the Land of Canaan , flowing with milke and honey . Now in this particular I should advise those who have vigorous and predominant witts , of whom we may say , as Quintilian said of Seneca , It is pity they should not do as they ought , who can do as they will , that they would not too much indulge nor loosen the reynes unto luxuriancy of fancy in so solemn and serious a work as preaching the Gospel , but proportion their ballast to their sayl ; and temper their fancy with Humility , pietie , and prudence , so as they may render severe and solid truths the more amiable , and reconcile the minds of their hearers the better unto sound and saving doctrine , as Physitians convey their physick in some pleasant vchiculum to gratifie the palat , & prevent the fastidium of their tender Patients . After this manner must we preach the Gospel , discharging faithfully towards God and men the trust which is reposed in us ; for it is required in Stewards that a man be found faithfull , 1 Cor. 4. 2. Now there being three wayes of Pastoral Feeding , as Bernard hath observed , Ore , Mente , Opere , by Preaching , Praying , and Living , it is necessary to adde these two latter unto that which we have already handled . 1. To be the Lords Remembrancers , and to give our selves continually to prayer , Acts 6. 4. If we Consider the Great Importance of our Ministery in dispensing the unfearchable Riches of Christ ; the great difficulty of the work , for which without divine assistance none can be sufficient : the Divine efficacy and Cooperation required unto the successe of it : the Infinite preciousnesse of the soules of men , and great Concernments of the Church of God over which we have an inspection , we cannot but grow unto holy Cyprians Resolution , who thus saith of himself in his Book De bono pudicitiae , Non solum proferimus verba quae de scripturarum sacris fontibus veniunt , sed cum ipsis verbis preces ad Dominum & vota sociamus . 2. We must give testimony unto our doctrine by a Godly Example , as Paul requireth Timotby and Titus , 1 Tim. 4. 12. Tit. 2. 7. and Peter all Elders , 1 Pet. 5. 3. as John was both a shining and a Burning Lamp , John 5. 35. The Star which led the wise men unto Christ , the Pillar of fire which led the Children unto Canaan , did not onely shine , but go before them , Matth. 2. 9. Exod. 13. 21. the voice of Jacob will do little good if the hands be the hands of Esau. In the Law no person who had any blemish was to offer the Oblations of the Lord , Levit. 21 17. — 20. the Lord thereby teaching us what Graces ought to be in his Ministers . The Priest was to have in his robes Bells and Pomgranates ; the one a figure of sound doctrine , and the other of a fruitfull life , Exod. 28. 33 , 34. the Lord will be sanctifyed in all those that draw near unto him , Isa. 52. 11. for the sins of the Priests make the people abhorr the offering of the Lord , 1 Sam. 2. 17. their wicked lives do shame their doctrine ; Passionem Christi annunciant profitendo , male agendo exhonorant , as S. Austine speaks , with their doctrine they build , and with their lives they destroy . The Minister who will winne his people , must not only doctorem virtutis se praebere , sed ducem , as Lactantius , ut si praecipientem sequi nolint , sequantur antecedentem . The salt which is it self unsavory , will hardly season other things . I conclude this point with that wholsom passage of Hierom ad Nepotianum , Let not , saith he , thy works shame thy doctrine , lest they who hear thee in the Church tacitly answer , Why doest thou not thy self what thou teachest others ? He is too delicate a teacher who perswadeth others to fast with a full belly . A Robber may accuse Covetousness . Sacerdotis Christi os , mens , manusque concordent ; a Minister of Christ should have his tongue , and his heart , and his hand agree . I shall conclude all with Two words of Exhortation ; one to my Reverend Brethren in the Clergy , and the other to the people . To my Brethren : That they would with all their might set about this most necessary work of feeding the flock over which the Holy Ghost hath made them Overseers , & therby testifie their love unto Christ , who by that Love doth adjure us to feed his sheep and lambs , John 21. 15. 16 , 17. If we would not be an Anathema Maranatha for not loving of Christ , we must do that which he by so strong an argument as the Love of him doth injoyn . Is it possible for a man to love the father , and to starve the children ? Is it possible to love the Lord , and to neglect his doubled and redoubled command ? Is it possible to love God , and to hate our brethren ? Or do we not hate our brethren when we betray their souls to perdition ? O let us lay to heart that most solemn and tremendous charge of the Apostle , I charge thee before God , and the Lord Jesus Christ , who shall judge the quick and the dead at his appearing and his kingdom , preach the word , be instant in season , out of season , reprove , rebuke ▪ exhort , with all long-suffering and doctrine , 2 Tim. 4. 1 , 2. Let us consider the dreadfull Accompt which at that fiery Tribunal of this Great Judge will be required of us , Heb. 13. 17. the woe which we incurr if we neglect it , 1 Cor. 9. 16. and the horrid guilt of the blood of souls which thereby we contract , Ezeck . 3. 17 , 18 , 20 their blood will I require at thy hand Let us consider the unvaluable preciousness of the souls committed to our charge , of more worth then all the world beside , Mat. 16. 26. insomuch that Heathen men have said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is the property of a Reasonable soul , saith Antoninus the Heathen Emperour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ to preferre nothing before it self . O what a doleful thing will it be to have the everlasting perdition of such precious souls to lie upon our betraying of them ! Consider the Inestimable price wherwith they were purchased , even the Blood of God , Acts 20 28. and how fearfull a thing it will be for the Blood of Christ to cry out against us for destroying those souls which that blood did purchase . Consider the continual Dangers these precious souls are exposed to , the vigilancy of a cunning , a powerfull a malicious adversary , who goeth about seeking to devour them , 1 Pet. 5. 8 the baits , snares , examples , and entanglements of an evil world , the swarms of Innumerable inward lusts which warr against the soul. O how vigilant should we be to fore warn & arm them against the assault of so great dangers ? Lastly , consider we the weight and greatnesse of that Crown of Righteousness and glory which the Chief Shepherd reserveth for all those who willingly and with a ready mind feed the flock of God. They who turn many to Righteousness shall shine as Stars for ever and ever , 1 Pet. 5. 4. Dan. 12. 3. What a Glorious Testimony will it be before the throne of Christ at the last day , when so many souls shall stand forth and say , This was the hand which snatched us out of the fire , This tongue was to us a tree of life , his Reproofs and convictions awakened us , his Exhortations perswaded us , his Consolations revived us , his wisdom counsel'd us , his example guided us unto this Glory ! Some are apt to charge Clergymen with ambitious pursuance of dignities and preferments ; Behold here a preferment worthy the climbing after , a dignity worthy to be contended for , an holy , an Apostolical Ambition , as St. Pauls expression importeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 15. 20. which is as much as Ambitioso conatu praedicare Evangeliū ; preaching the Gospel where it had not before been heard , was the Apostles greatest honor which ambitiously he did aspi●e unto . To the People . 1. We exhort them to pray for their Ministers , since they have a Service upon them which without divine Grace none are sufficient for , that God would by his special assistance enable them to discharge so great a trust . God commands it , we beseech it , our weakness wants it , your souls require it ; the more you pray for your Minister , the more you will profit by him . You help to edifie your selves , you help him to study and pray and preach for you , while you pray for him . 2 To take heed that the labour of your Ministers for your souls be not by your carelesseness all in vain . Do not with our Sermons , which cost us so hard labour , as David did with the water of the well of Bethleem , spill them on the ground , and let them cry from thence , like the blood of Abel against you . So long as he keeps to his Commission , and delivers the Counsel of God , you cannot despise the work of your Minister , but you do therewithall despise the blood of your Saviour . If your souls be dear in their eyes , should they be vile in your own ? Will you by your wickedness turn the prayers of your Pastors into curses , their Sermons into a favour of death , and their tears into the blood of your own souls ? Shall they begg mercy for you , and will you reject it ? Shall they tender Grace unto you , and will you resist it ? Shall they open for you the door of Life , & will you shut it against your selves ? Shall Christ by them beseech you , and will you by your Impenitency refuse him ? Is it not a Reasonable Request , though you will not love your Ministers , yet not to Hate nor destroy your selves ? Must he Teach , and you not Learn ? Must he open his lips , and you shut your ears ? are Sermons preached to be praised onely , and not obeyed ? Must he Reprove Sin in you , and will you Reprove God in him ? Shall he take up the weapons of God to withstand sinne , and will you take up the weapons of lust to withstand God! Is it good to kick against the pricks ? Will Gods word be impunè despised ? Can his Law be put to flight ? where it doth not perswade , can it not curse ? Do we provoke the Lord to jealousie ? are we stronger then he ? Shall the Minister in the name of God , forewarn us of the wrath to come , and shall we belye the Lord , and say It is not he ? Shall we blesse where God curseth ? and promise peace , where God proclameth warre ? Shall we sell our selves to sin , and make a Covenant with Hell and death , as if we could sin securely , and choose whither we would perish or no ? Will not the Lord make us know at the last whose word shall stand , His or Ours ? O that the Love of Christ might constrain us , and his Goodness lead us unto Repentance , that when Christ doth beseech us , we would be perswaded not to deny him ! Did Satan dye for us ? Did the world or the flesh ever redeem us ? were they scourged , or mocked , or crucified to save us ? O that Christ should be perswaded to dye for us , and we should give him his blood back again , and choose rather to dye our selves ! Consider what I say , and the Lord give you understanding in all things . FINIS . Notes, typically marginal, from the original text Notes for div A57149-e290 Fuller Miscellan . l. 6. c. 17 Quodammodo ante diem Judicii Judicant . Hieron . Ep. ad Heliodorum Serm. 15. in Cantic . 
A57150	----	The peace of Jerusalem a sermon preached in the Parliament House, Jan. 9, 1656 : being a day of private humiliation kept by the members thereof / by Edward Reynolds. Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A57150 of text R22215 in the English Short Title Catalog (Wing R1271). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 64 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57150 Wing R1271 ESTC R22215 12059802 ocm 12059802 53208 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57150) Transcribed from: (Early English Books Online ; image set 53208) Images scanned from microfilm: (Early English books, 1641-1700 ; 576:5g or 576:6) The peace of Jerusalem a sermon preached in the Parliament House, Jan. 9, 1656 : being a day of private humiliation kept by the members thereof / by Edward Reynolds. Reynolds, Edward, 1599-1676. [4], 34 p. Printed by Tho. Ratcliffe for George Thomason ..., London : 1659. Item appears at reel 576:5 as seventh part of "Divers sermons preached upon several occasions" (R1245A). Reproduction of original in Huntington Library. Includes bibliographical references. eng Bible. -- O.T. -- Psalms CXXII, 6, 8, 9 -- Sermons. Sermons, English -- 17th century. A57150 R22215 (Wing R1271). civilwar no The peace of Jerusalem; a sermon preached in the Parliament House, Jan. 9. 1656. Being a day of private humiliation kept by the members ther Reynolds, Edward 1659 11238 37 5 0 0 0 0 37 D The rate of 37 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2004-01 SPi Global Keyed and coded from ProQuest page images 2004-02 Jonathan Blaney Sampled and proofread 2004-02 Jonathan Blaney Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion THE Peace of Jerusalem ; A SERMON Preached in the PARLIAMENT HOVSE , Ian. 9. 1656. Being a day of private Humiliation kept by the Members thereof . By Edward Reynolds , D.D. LONDON , Printed by Tho. Ratcliffe for George Thomason at the Sign of the Rose and Crown in St. Pauls Church-yard , 1659. HOnoratissimis , Amplissimis , Consultissimis , D. D. Magnae Britanniae & Hiberniae Senatoribus , in Magno Concilio Ardua Reipub. negotia assiduo & indefesso studio tractantibus , Concionem hanc de pace Ecclesiae Alteram , Coram ipsis in solenni jejuniorum die privatim habitam , ipsorumque jussu jam publici juris factam , In Honoris & humilimi obsequii Testimonium , D. D.C. E.R. An Advertisement to the Reader Good Reader , A Sad and sudden sickness befalling my Loving Friend the Stationer , in whose hand this Sermon was , to take care of the Printing of it , hath been the cause why the Publication thereof hath been thus long retarded . Which I thought fit to give an account of , for the satisfaction of those who have too long expected it . THE PEACE OF Jerusalem . PSAL. 122.6 , 8 , 9. Pray for the peace of Jerusalem : they shall prosper that love thee . Peace be within thy walls , and prosperity within thy palaces . For my brethren and companions sake I will now say , peace be within thee . Because of the house of the Lord our God ; I will seek thy good . THe whole world is divided into a two Congregations of men , the Church Malignant under Satan their Head , and the City of God , under Christ their Head . The general universality of natural men descending from the first Adam , and the b special universality of believers descending from the second Adam . This City of God was collected at first in the people of Israel , therefore called the first-born , Exod. 4 , 22. and holy to God as the first born , Ier. 2.3 . That which they were called from the rest of the world unto , was to know , to serve , and to enjoy God : Know him they could not , but as he had revealed ; serve him they may not , but as he had injoyned . Gods service was prescribed both quoad modum , and quoad locum , the manner how , the place where he would be worshipped , the manner delivered to Moses from Sinai , the place promised to be in due time revealed , Deut. 12.11 , 14. The Tabernacle was the visible evidence of Gods presence amongst the people , placed first in Shiloh , Iosh. 18.1 . and there continued till the dayes of Eli , all which time the people went up thither to sacrifice , 1 Sam. 1.3 . Then the Lord being provoked forsook Shilo , and gave his Glory , the Ark , into the hands of the Philistims , Psal. 78.59 , 60 , 67. 1 Sam. 4.11 . The Philistims by plagues were forced to bring it to Bethshemesh , 1 Sam. 6.10 . the men then being plagued for looking into it ( according to the threatning , Numb. 4.20 . ) perswaded those of Kiriath Iearim to fetch it , which accordingly was done , 1 Sam. 7.1 . after , Saul carried it into the field , 1 Sam. 14.18 . Thus we see that from the making of the Ark , till its placing in Shiloh ( where it continued about 350. years ) and from the times of its captivity till David brought it into Sion , which was about fifty years , it was unsettled and itinerant . But after it was fixed by David in the City of David , Ierusalem , or the South of the City , which he wan from the Iebusites , 2 Sam. 5.7 , 9. ( though it were removed from that part of the City to Mount Moriah , something more Northward , where Solomon built the Temple ) then it was in the City which God had chosen to place his name in , from whence , it was not to be by them removed , though God threatned to do to that place , as to Shiloh , Ier. 7.12 , 14. This Psalm seemeth to have been compiled by David upon occasion of his setling the Ark in the Tabernacle which he had made for it in the City of David , after the Iebusites were ejected , the wall built , the place fortified , the Palace and political Government there setled . And the use of it was ( as it may seem ) to be sung by the people when they went up solemnly unto Ierusalem according to the Law , Exod. 23.17 . as an expression of joy that the Ark was fixed in one certain place , and the Kingdom in one certain family ( as visible testimonies of Gods presence , and of the promised Messiah ) and as an excitation unto prayer for the continuance of so great a mercy , unto all pious endeavours to promote the welfare of that City . The parts of the Psalm are three . First , An expression of Davids joy for the House of God , the resort of the people ▪ the publick Worship there celebrated , vers. 1 , 2. Secondly , A commendation of Ierusalem . 1. From the Unity of it , before it was a City divided , for the Iebusites dwelt with the children of Iudah there till Davids time , Iosh. 15.6.3 . Iudg. 1.21 . That part of it which was called the City of David , was divided from the other part of the City , untill Solomons time , 1 Reg. 11.27 . yet notwithstanding that separation ▪ the City is here said to be compacted in one , because the Iebusites being cast out , though the buildings were divided , yet the affections were united , and that made them a beautiful City . 2. From the solemn worship of God , when the Tribes came up thither thrice a year , ver. 4. an honour which God gave that City above any other in Iudea , or in the world , to place his name there , 1 Reg. 14.21 . forbidding them to seek to any other place , Bethel , Gilgal , or Beersheba , Hos. 4.15 . Amos 5.5 . 3. From the Civil Government there setled , which from thence derived welfare into all parts of the Kingdom . Where there is the Sanctuary and presence of God for Religion , Thrones of Justice for Government , no Iebusites to disturbe the one or the other , but an unanimous and sweet consent of the whole people in both , this must needs be a City of praise , wherein good men could not but rejoyce . Thirdly , An Exhortation , that inasmuch as such glorious things belong to this City of God , therefore men would pray for the peace and prosperity thereof , vers. 6 , 9. The words have no difficulty ▪ Pray for , or ask after . It extendeth not onely to the Duty of Prayer for Peace , but of Consultation after the ways and means unto it ; which the Greek implies rendring it , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Peace may be taken both generally for all kind of Happiness , and specially for all Quietness and freedom from enemies . Within thy walls ] Ramparts or Forts . It is not enough to have outward Fortifications and walls against enemies , except there be Peace within the walls , and amongst the People , Palaces ] which David built , 2 Sam. 5.9.12 . Peace within thy walls , amongst thy people ; and within thy Palaces , amongst the Princes and Peers . By his Brethren he meaneth the people of all the Tribes , who were greatly concerned in the prosperity of that City , wherein were their foundations , Psal. 87.1 . It might seem no wonder if David pray for the peace of that place where his own Pâlace and Throne was : But he doth it not for his own but for his peoples sake , whose welfare was bound up in the peace of that place : Nor so much , for his own house , as for Gods House , ( who had placed his name and presence there , ) would he seek the good thereof . Now indeed the Church had not any certain seat as then it had , but Every City is as Ierusalem , and every house a Temple , and in all places men may lift up pure hands , Isa. 19.19 . Mal. 1.11 . Ioh. 4.11 . But wheresoever God doth place his Candlestick , and give evidence of his presence , there every man ought to recount such mercies with thankfulness , and by prayer , and all real endeavours to labour that the peace and happiness of the Church , the purity of heavenly Doctrine therein taught , and of spiritual Worship therein used , may be conserved and continued always . In the words are considerable two general parts 1 An Exhortation to a Duty . 2 Arguments to enforce it . In the Exhortation two things , The Prophets Direction , v. 6 , 7. Example , v. 8 , 9. In the Direction again two things , the Matter , Peace . Root , Love . The Arguments are drawn from three Considerations . Our own good , Vers. 6. Our Brethrens good , Vers. 8. The house of God , Ver. 8. The principal Doctrine of the Text is this , That it is the duty of all that love the Church of God earnestly , to pray for , and to seek the peace and prosperity thereof . The Jews were to pray for the peace of Babylon , while they were in it , Ier. 29.7 . though after they are taught to curse it , Psal. 137.8 , 9. much more ought they to pray for the place where the Lord had caused his name to rest . As we must do good to all , so we must pray for all , but much more for the houshold of faith , Gal. 6.10 . 1 Tim. 2.1 . Samuel dares not sin against God in ceasing to pray for Israel , 1 Sam. 12.23 . The Lord would not have us hold our peace for Ierusalems sake , nor give him any rest , till he make it a praise in the earth , Isa. 62.6 , 7. and doth greatly complain when there wanted men to stand in the gap , and to make up the hedge , Ezek. 13.5 , 30 , 31. You see the precept , you have it also in the practice of godly men in all ages ; Moses , Samuel , Elias , Noah , Iob , Daniel famous for it , Ier. 15.1 . Ezek. 14.14 . Iam. 5.17 , 18. How was Moses and Paul affected , when for Israels sake they were contented to be blotted out of Gods book , and to be an Anathema ? Exod. 32.31 , 32. Rom. 9.3 . How was Isaiah affected with the calamities of the Church when he laid up prayers in store above an hundred years for it before those calamities did happen ? Isa. 64.9 . — 12. How were Hezekiah and Nehemiah distressed with the afflictions of Ierusalem , when they poured out their souls for mercy for it ? Isa. 37.14 , 15. Nehem. 1.3.4 , 11. How doth the Angel pathetically complain to God of the long and sore captivity of the Church in Babylon ? Zach. 1.12 . We have Psalms full of holy importunity to this purpose , Psal. 74 , 79 , 80 , 102. If I forget thee , O Jerusalem , let my right hand forget her cunning , &c. Psal. 137.5 , 6. It was the fruit of Davids and Peters repentance , to pray for Sion , and to strengthen their brethren , Psal. 51.18 . Luke 22.32 , I conclude the General with that fervent and pathetical prayer of Daniel , chap. 9.16 . O Lord , according to all thy righteousness let thine anger and thy fury be turned away from thy City Jerusalem , the holy mountain , because for our sins and for the iniquities of our Fathers , Jerusalem and thy people are become a reproach to all that are about us . Now more particularly let us consider first , The Subject to be praised for , Ierusalem ; though that whole land be called the Lords Land , yet that City was more peculiarly esteemed holy , as being the seat of Religion , the place of Gods Sanctuary and presence , towards that place they were to pray , Dan. 6.10 . In that place they were to sacrifice , Deut. 12.6 . from thence the Oracles of God were sent forth not onely into that land , but into all the world , Psal. 110.2 . Isa. 2.2 . Luke 24.49 . For such places then , where the Ark and the seats of Iudgement are , we ought specially to pray that the Lord would protect his Ordinances , maintain his truth , continue his glorious and holy presence with his people , have a defence , and spread a covering upon all his glory . That he would prosper fundamentall Laws , the beauty and stability of Religious Government ; that he would keep out Blasphemies , Heresies , Schisms , Idolatry , Superstition , Pollution , Prophaneness out of his Church ; Oppression , Violence , Injustice , Disorder , Anarchy , Confusion out of the State . That the Tabernacle , and the Tribunals , Religion and Policy may joyntly flourish , c they being the foundations of publick happiness , and which usually stand and fall together . Next let us consider what peace we are to pray for . There is a sinful peace , of which we are not to seek after . David was a man of peace , yet a great Warrior . Solomon a King of peace , yet made Targets for War ; Ierusalem a vision of peace , yet therein were shields and bucklers . Christ a Prince of peace , Isa. 9.6 . yet a Captain , a Leader , a man of Warre , with a Sword girt on him , and a Bow in his hand . The Church must so pray for peace , as to remember still , that she is Militant , and hath still Iebusites to conflict withall . Here we may not have peace . We must contend earnestly for the faith , Iude vers. 3. There must be no agreement between the Temple and Idols , 2 Cor , 6.16 . No Fellowship with the unfruitful works of darknesse , Ephes. 1.11 . no reconciliation between Dagon and the Ark . As Christ is King of Salem , so of righteousnesse too , Heb. 7.2 . therefore peace and holinesse must go together , Heb. 12.14 . Iam. 3.17 . Israelites and Canaanites must not agree , Deut. 7.2 . Paul and Barnabas , peaceable and holy men , had no small dissention and disputation with Pharisaicall and Judaizing Christians . The peace which consists with holinesse is threefold . 1. Heavenly with God . 2. Internal between the members of the Church within themselves . 3. External in civil conversation with all men . These we are to pray for , and to preserve . First , Heavenly , to enjoy the favor of God , and to be in Covenant with him . For if he be our Enemy , all the Creatures are his Souldiers , he can set in order the Stars , hiss to the Fly , muster up Caterpillers and Canker-worms , arm Frogs , animate Dust , turn the hands of his enemies to destroy one another . Above all things therefore we must keep peace with God ; for if he be not with us , all other helps will fail , Isa. 31.3 . You will say , We are sure of this , for God hath promised to be with his Church , and never to fail it , the gates of hell shall not prevail against it , Matth. 28.20.16.18 . It is true , the Catholick Church , and the lively members of his body shall never totally fail . But particular Churches and Nations never had a Patent of perpetual preservation . Rome boasts of it , but the Apostle hath entred a caveat against that boast , Rom. 11.20 , 21. But all Gods promises of not failing us , are made to those who keep covenant with him , otherwise he also will break with us . The Lord , saith the Prophet unto Asa , is with you , while you be with him , and if ye seek him , he will be found of you ; but if ye forsake him , he will forsake you , 2 Chron. 15.2 . I said , saith the Lord unto Eli , That thy house , and the house of thy Father , should walk before me for ever : but now the Lord saith , be it farre from me ; for them that honor me , I will honour , and they that despise me shall he lightly esteemed , 1 Sam. 2.30 . The Lord mar●ied his Church for ever , Hos. 2.19 . but when she committed adultery , he gave her a Bill of divorce , Ier. 3.8 . He said he would dwell in his Temple for ever , Psal. 132.14 . yet he threatned to forsake it , Ier. 6.8 . and accordingly did so , Ezek. 10.18 . We should consider this and tremble at it , as Iosiah did , lest our mighty sins , unthankfulness , unfruitfulness , animosities , Heresies , Blasphemies , contempt of the Lords Messengers ( the sinne for which the Lord departed from Iudah , when there was no remedy , 2 Chro. 36.16 . ) should provoke him to depart from us , to take away his peace , as he threatned , Ier. 16.5 . to shew us the back and not the face , Ier. 18.17 . And what a case is Gods own heritage in , when he forsakes and hates it ? Ier. 12.7 , 8. If the way , and the joy , and the name of the Lord be the strength of his people ; what strength is left to them , when they are gone out of his way , and deprived themselves of his joy , and cannot lay hold or lean upon his Name ? As therefore when men see the walls of their houses crack and open , they hasten ro repaire them , and set up Props and Buttresses to support them ; so when we see such vicissitudes of distractions , war be land , and then war at Sea ; again war at Sea , and we know not how soon by Land again ; shaking , shivering , convulsion fits in the Church of God , many a breach and hiatus in the walls thereof , Truth corrupted , Unity dissolved , the Foundations out of cause , it is high time to think of making up breaches , repairing the waste places , and raising up the Tabernacle of David , to beg of God that he will lay our foundations , and make our windows , and set up our gates , remove our fears , rebuke our enemies , calm our tempests , that after so many shakings and concussions , the Lord may at last be pleased to speak in a soft still voice unto us . Secondly , We are to pray for Brotherly Peace in the Church amongst the members thereof ; that as Christ is one , so they may be one , John 17.22 . knit by Faith to him , and by Love to one another , as the Curtains of the Tabernacle were by loops and taches , that as we are one City , Houshold , Family , Assembly , Ephe. 2.19.3.15 . Hebr. 12.22 . so we may have one heart and one soule , Act. 4.32 . In the body , the head hath not one heart , and the hand another ; the eye hath not one Soul , and the foot another ; but one heart doth warm the whole , and one Soul doth quicken the whole : So should it be in the Church of God , we should have one heart and one way , Ier. 32.39 . walk by the same rule , and mind the same thing , Phil. 3.15 . gather up the stones , remove every thing that offendeth , Isai. 62.10 . not prefer ends or interests above the publick peace of the Church of God , apply our selves in all sweet ways of Christian correspondence , and mutual condescension to make up the breaches , and to pour oyl into the wounds of the Church of Christ . It d cannot be but a joy to our adversaries , a blemish to our profession , a grief to good men , a stumbling block to evil men , to see brethren fall out in the way , to see the Church crumbled into divisions and subdivisions , and like a body which hath the itch , to see one member tear and scratch , and rub and gaul the rest , and must needs give unspeakable advantage to our subtle and vigilant e adversaries both to reproach , and to undermine us . Thirdly , we are to pray for external peace with all men , which is as much as in us lies we are to follow , walking wisely , meekly , humbly , charitably , obligeingly towards every one . And in as much as the Church is as the Ark on the Waters , Waves , and Windes ready still to beat upon it , we should pray for it that it may be delivered from the hands of strange children , and that the Lord would still the raging of the Sea , rebuke the enemy and the avenger , the multitude of the Bulls with the Calves of the people , and scatter those that delight in War . We have tasted of War both domestick and forain , but the Lord hath mingled it with much mercy . If our eyes had seen the fruits thereof , as other people have felt , Cities burned with fire , Children wallowing in blood , Virgins perishing under the lust of Villains , Widows mourning for their dead , and dying for dareing to mourn ; Towns turned into heaps , a Garden of Eden into a Wilderness , no cattle in the Field , no Flocks in in the Fold , no Heard in the Stalls , no Inhabitant in the City , no child to the Father , no Husband to the Wife , no Money to the rich , no cloathing to the delicate , no Mercy in the Enemy , no Liberty in the miserable to bewaile his misery ; Children howling for bread , the honourable imbracing dunghils , Death creeping in at Windows , overtaking them that flie , and finding out those that hide themselves , we would learn to prize a recovered peace , and to pray for the continuance of it . Weighty are the Reasons in the Text to demonstrate and press this Truth upon us . First , The condition of the Church , a City compacted , and knit together by many strong bands , one Father , one Head , one Family , one Rule , one Faith , one Love , one Baptisme , one Spirit , one Common salvation . No where is peace so natural , so amiable as in the Church . Secondly , The celebrity of Gods Worship , which is the glory of a people ; let the Ark be gone , and the glory is departed : No so doleful a sight as the desolations of the Temple , Psal. 74.3.79.1 . Isa. 64.10 , 11 , 12. All our foundations and springs are here , Psal. 87.1 , 7. the wells of salvation , the Fountain of the Gardens , the Graces and Comforts of Gods Spirit , which make our souls like a watered Garden . Thirdly , The Thrones of David , the Towers , Bulwarks , and seats of judgements , in which things stand the externall happiness of a Nation . Laws and Iudges are the foundations of the Earth , Psal. 82.7 . When they were corrupted with injustice and violence , the Lord threatned that Ierusalem should become heaps , Mich. 3.11 , 12. Great reason therefore to pray for Ierusalem , that it may be a City of Righteousness , a faithfull City , Isai. 1.26 . Fourthly , the Benefits of this Peace . 1. To our selves , they shall prosper that love it . God will not onely hear the prayer by giving peace to the Church , but by giving prosperity to him that made it . Such a prayer is like to Noahs Dove , turns back again to him that sent it out , with an Olive branch in the mouth . Yea , if the prayer should be denied as to the body of the people , yet such a man should be heard for himself . He should be marked for safety , Ezek. 9.4 , 5 , 14 , 14. there should be a hideing place provided for him-Isai . 62.20 . and a book of remembrance should be written for him , Mal. 3.16 . He shall have peace , though the Assyrian be in the land , Mich. 5.5 . Isai. 43.2 . 2. To our Brethren , Such a Prayer shall be like the Beams of the Sun which diffuseth light and heat upon thousands at once . Gods people have publick hearts and aimes , look after general and publick interests . Moses was offered to be the Father of a great Nation himself , Exod. 32.10 . f O no , not so Lord , Lord think upon thy people . The afflictions of Ioseph more wound , then any such promise can comfort him . He dares not so unman so unbrother himself , as to look upon his posterity , and forget Abrahams . 3. To the House of God . The conservation and propagation of his holy Doctrine and Worship is so dear to all that are of Davids mind , that they are willing not onely to purchase it with their prayers , but with their blood . I count not my life dear unto me , saith the Apostle , so I may finish my course with joy , and the ministry which I have received of the Lord Iesus . And again , I am ready not onely to be bound , but to die at Ierusalem for the name of the Lord Iesus , Acts 20 , 24.21.13 . They preferre Ierusalem above their greatest joy . And this is an high honour that God doth confer upon the prayers of his servants , that whereas all their good and comfort flows from the house of God , the very house of God it self doth reap benefit by their prayers . Though it be his Rest , the place wherein he delighteth , the place which he filleth with his glory ; yet the glory of his own house shall be bestowed upon it , in answer to his servants prayers . We have considered the Duty : Before we make Application , let us consider the Root and Ground of the Duty , which is Love . They shall prosper that love it . The love of the Church , is the foundation of all our prayers and endeavours for the prosperity of the Church : A man will not very hastily seek the good of those whom he doth not love , and therefore when Christ requireth that we should love our Enemies , he addeth as a fruit of it , that we should pray for them , Matth. 5.44 . Love made Ionathan intercede with his Father for David , even then when he knew his displeasure against him . Much more will it move us to intercede with God for his beloved people , the Spouse of his own Son . 1. Love is a fundamental Passion , the Fountain of all the rest : Prayer is nothing else but the affection of desire sanctified and presented unto God for the things we need , Love natural being the fountain of natural Desires ; Love sanctifified must consequently be the fountain of Prayers , which are Sanctified desires . 2. Love is a special Root of obedience , Faith worketh by love , love hath a constraining vertue , is as the sail to the ship , the wing to the Bird , the spirits to the blood , the wheele to the chariot that keeps all in motion . The more love the more activity ever ; the more we love the Church , the more sollicitous we shall be for her peace . 3. Love hath a very great interest in God , it is of him , and from him , and therefore it can finde the way unto him , 1 Iohn 4.7 , 16. as water which comes from the Sea , runs to the Sea , the Lord cannot but hear the voice of his own work in us . Every one that loves , is born of God ; and a Fathers ear is open to a loving child : This is the foundation of prayer , that we can call God Father , Rom. 8.15 . Matth. 6.9 . Every one that loves , knows God . Other things are known by knowledge , but God is known by love . Come taste and see how gracious the Lord is . Experimental , comfortable knowledge of God we can have none but in the face of Christ , in whom he is all love . When Moses desired to see Gods glory , he answered him by causing his goodness to pass before him , Exod. 33.18 , 19. The more we love God , the more he reveals his goodness to us ; which knowledge of him is the ground of our calling upon him . God is love , as things of a nature move to each other ; Earth to Earth , Water to Water ; so love in us , moves to love in God . Now as if you binde a piece of wood to steel , the Loadstone draws the wood for the sake of the steel to which it is joyned , so when our prayer is joyned with love , it is thereby drawn up unto God , who is love . Love is the Key of Heaven . As love to the Church made Esthers petition , so love to Ester made the Kings answer : God will hold out the Scepter of his love to those prayers which proceed from love . Love of the Brethren is an evidence of Gods dwelling in us by his Spirit , which is a Spirit of Love , 2 Tim. 1.7 . and the Lords ears are readily open to those prayers which are made by the help of the Spirit of love in us , Rom. 8.26 . Ioh. 4.24 . Lastly , where there is love , there is confidence towards God , and confidence hath free accesse to the throne of grace , Heb. 4.16 . 1 Ioh. 3.21 , 22. 4. Love hath an excellent vertue in it to season all duties , is as salt in the Sacrifice ; it makes the duty hearty , and God loves chearfulness as well in praying as in giving . It makes a man urgent and importunate , quicquid agit valde agit , puts up strong cries . It is strong as death , whch will take no denial ; It keeps the minde intent upon prayer . Love turned Maries thoughts from a meer civil entertaining of Christ into desires of hearing him . Love stirs up Faith to eye and fix on ptomises , & quae valde volumus facile credimus . Love facilitates duty , and makes the heart constant in it : Ruth loved Naomi and so went thorow with her . Weak things by the strength of love will venture on hard things ; A Hen will fly upon a Dog out of love to her Chickens . One man with an engine may move more then ten men with their own strength ; Love is an Engine , makes the soul able to manage hard duties , to shoot a prayer as high as Heaven . Lastly , Love is full of arguments , no man will ever want something to plead in behalf of what he loves . All the strength of the minde , and powers of nature wait upon Love to contrive and cast about for the good of the thing loved . How witty was the love of the woman of Canaan to her daughter , who could pick out an Argument out of a Repulse , and turn that which seemed a g reproach into a Petition . Love is that which commends every service to God , the touchstone by which all our duties are to be tried . h Martyrdom without love is nothing , 1 Cor. 13.1 , 3. i Truth without love is nothing , 2 Thes. 2.10 . Prayer without love is nothing , Doeg was detained before the Lord , but his hatred to David brought a curse upon him for all his prayer , 1 Sam. 21.7 . The Lord looks not to pretence but to truth , and will answer every man according to the love , or to the Idols of his own heart , Ezek. 14 . 1-5 . A man may pray for the Church of God only out of self Love ( as the Jews were to pray for Babylon , Ier. 29.7 . ) because his own safety is involved in it , as the life of the Ivy depends upon the standing of the Oak ; but true prayer for the Church is that which is grounded upon love of the Church it self ; upon zeal for Gods truth and worship , upon delight in his Oracles and presence , because here onely the means of salvation , and the word of life is dispensed ; because in the distresses of the Church Gods name is blasphemed , the Blood and Spirit of Christ is injured , the glory of the Gospel is eclipsed , the Enemies of God are comforted . What wilt thou do , said Ioshua , to thy great name ? Nehemiah and Esther were great enough themselves , but the afflictions of the Church made them mourn and pray . And as no duties are acceptable unto God which do not proceed out of Love , so no pretence of love is acceptable unto him , which doth not put forth it self into duty . This was the proof of Davids love , I love the Lord , I will call upon him , Psalm 116.1 , 2. This the proof of Pauls love My hearts desire and prayer for Israel is that they might be saved , Rom. 10.1 . when God is angry we find Moses in the gap , Psal. 106.23 . When Israel flies , Ioshua prayes ; when the plague is amongst the people , David is at the Altar , 2 Sam. 24.25 . When Enemies are in Arms , Iehoshaphat and Asa are upon their knees ; when Rabshekah is railing , Hezekiah is intreating the Lord . Here is the proof of Love , it draws out the soul into all zealous endeavours for the peace of the Church ; where there is no other ability , yet love will pray , and as Solomon saith of a poor wise man , we may say of a poor praying man , that he hath a great hand in delivering the City , Eccles. 9.15 . The meanest Christian may pray for the peace of the Church . But I must apply my Exhortation in the use of this Doctrine unto those who must do more then pray , who have hands , as well as knees ; power as well as prayer to put forth for God . In how unsetled and discomposed a condition the Church of God is yet amongst us , every mans eyes sees , and I think , every good mans heart doth sorrow to see , the holy Ordinances of Christ by multitudes quite forsaken , the holy truth of Christ by many corrupted with the leaven of heresie and blasphemy ; Emissaries , walking up and down to draw away credulous and unstable souls into by-paths , to follow every ignis fatuus which doth mislead them . Multitudes of active and vigilant enemies , who know not how to work under a disguise , and by good words and fair speeches to deceive the hearts of the simple . Multitudes of credulous , ductile , and unstaid spirits tossed up and down , and carried about with every wind of Doctrine by the sleight and cunning craftiness of men who lye in wait to deceive . We see how fast these evil weeds have grown , what advantages the enemy hath taken in all places to sow his cares and to lay his leaven ; How greatly his hopes have been raised , and his attempts encouraged by the experience which he hath of the lubricity and instability of the vulgar people amongst us . As it is said that the Chief Priests moved the people against Christ , Mar. 15.11 . So the common enemy instills his poison into the people , to try if by degrees he can bring things into a flame and commotion , like that , Act. 19. and then have some crafty Demetrius in a readiness to cry up Diana , and you may observe how cunningly the Scene is laid . 1. Cry up a boundlesse and universal liberty for every man to teach , to publish , to insinuate into others whatsoever doctrines he please , be the tendency of them never so destructive to truth , peace , and godliness . 2. Cry down the coercive power of the Magistrate in matters of Religion , that so there may be no hedge to keep the Wolves out . 3. Bring into contempt the faithful and able Ministers of the Gospel , as hirelings and seducers , that so what ever Arguments they shall produce , in defence of the Truth , may be wholly enervated and blown over by the prejudice against their persons . 4. Decry Learning and the Schools of the Prophets , as things rather dangerous then subservient unto Religion , that so there may be no Smith in Israel , least the Hebrews make them Swords and Spears , 1 Sam. 13.19 . 5. Cry down the maintenance of the Ministry , that when that is wholly taken away , no man may breed his child to a hungry , lean , starved profession , that so Emissaries who shall have an invisible maintenance from abroad may have the freer entertainment to spread their snares . 6. Put Doctrines , which in their own proper colours would not be swallowed , into a disguise , give them a Periwig ( if I may so speak ) and another name , that they may not be known to be the thing which they are ; that in the dark and under a vail Leah may go for Rachel , and in a mantle the Divel may be Samuel . I doubt not but that your eys are open to see the danger : I beseeh you let your hearts be awakened to consider of expedients to prevent it . k That Magistrates have a care and duty lie upon them to look after the interest of the Church of Christ , and to see that that may be preserved from pernicious and destructive evils , that the Officers and Members thereof do in their several stations the several duties belonging unto them ( though I doubt not but you are setled in so wholesome a perswasion ) give me leave in three words to demonstrate unto you . First , the Lord did expresly command that Idolaters and Inticers to Idolatry , Blasphemers , Presumptuous and prophane despisers of Gods Law , should be punished . He that sacrificeth unto any God , save unto the Lord onely , he shall be utterly destroyed , Exod. 22.20 . He that blasphemeth , the Name of the Lord , shall surely be put to death , and all the Congregation shall certainly stone him ; as well the stranger , as he that is born in the Land , when he blasphemeth the name of the Lord shall be put to death , Levit. 24.16 . The soul that doth ought presumptuously whether he be born in the Land or a stranger , the same reproacheth the Lord , and that soul shall be cut off from among his people , Numb. 15.30 , 31. See Deut. 13.5 — 16. Now these punishments could not be dispensed but by those who did bear the Sword , therefore they that bear the Sword have a care upon them to preserve the Church of God from destructive evils . Secondly , Princes are commanded to kisse the Son , whereby is noted their Love , Duty , Care of him and his interests , not to suffer any to dishonour him , or to prophane his Worship , Psal. 2.12 . And for this purpose the Law was put into the hand of the King , Deut. 17.18 . not barely in order to his private conversation ( for so it was common to all ) but as a keeper and maintainer of it , that he might cause others to keep it too . Thirdly , In conformity hereunto Godly Magistrates in the Scripture have from time to time been zealous to vindicate the Church of God from all subversive and dangerous corruptions , and to command that all things should be done in the Church according to the direction of God in his Word . Ioshuah commanded the Priests to take up the Ark and bear it before the people , Iosh. 3.6 . David took special order for bringing home the Ark , 2 Sam. 6.2 . In the first Book of the Chronicles in many Chapters , we read of his singular care in setting in order the Worship of God . And if it be said , That he did this by special direction and inspiration from God . It is true he did so ; But its probable that God would have singled out a King for that service , if his purpose had been that Kings should have attended onely Civil Affairs ? But to shew that this care was not extraordinary to one Prince onely , we read of others taking the same course . We find Asa purging the Church from Strange Gods , High-places , Images , and Groves , and commanding the people to seek the Lord , and to doe the Law : and this was so far from unsetling the State , that it is said , The Kingdom was quiet before him , 2 Chron. 14.2 — 5. And after , upon the perswasion of the Prophet , it is said , he took courage to do the like ; Yea , he put away his Mother from being Queen , because she had made an Idol in a Grove , and cut it down and stamped it , and burnt it , Chap. 11.8 , 16. and presently it follows , there was no more war , &c. verse 19. and the very same Blessing followed the very same zeal in the reign of Iehoshaphat his Sonne , He took away the High-places , and commanded the people to be taught : and the fear of the Lord fell upon all the Kingdoms that were round about Judah , so that they made no war against him , 2 Chron. 17.6 — 10. Hezekiah began his reign the first year and first moneth with reforming the Church , and restoring Gods Worship , 2 Chron. 29.3 — 11. and so continued to do , Chap. 30.1 — 3.12.22.31.1 — 11.21 . So Manasseth after his repentance , 2 Chron. 33.15 , 16. Of Iosiah this testimony is given , that like unto him there was no King before him nor after him , 2 Reg. 23.25 . and except only the unhappy action wherein he died , there is nothing recorded of him , but his care to purifie the Church of God , 2 Chron. 34.35 . The like holy care we find in Nehemiah for the House of God , and the Officers thereof , Nehem. 13 . 9-14.22 . And in Zerubbabel to build the Temple , Zach. 4.7 , 10. And we find when Idolatrous corruptions crept into the house of Michah , and into the Tribe of Dan , it is imputed to this , because there was no King in Israel , no Civil power to restrain men from doing every one what was good in his own eyes , Iudg. 17.5 , 6.18 , 1. I know what will be said to all this , that it belonged to the Church of the Iews onely , whose Kings possibly were herein types of Christ ; but that now the people of Christ are a willing people , and therefore not to be under any coercion . Hereunto I answer , First , That what is written , is written for our learning ; The examples of good Princes in the old Testament are recorded for the instruction and incouragement of Magistrates now . Otherwise by this pretence we might cast off all the holy examples unto any good work , which are given us in the Old Testament . 2. Though Christs people be a willing people , yet so far as they have flesh , they are weak as well as willing , Matth. 26.1 . and being subject unto sinne , they must needs be subject unto Government too ; for weresoever there is a body of men , who are , through sinful weakness , subject to miscarriages , there is a necessity of some Government , and superinspection , to prevent , and to heal such miscarriages . 3. Where there are the same Reasons of a practice , the same practice ought to continue , except we find abrogation and repeal : But the same reasons remain still . The Truth and Worship of God ought to be as dear to Magistrates now as then ; leaven and corruption creeps into the Church as well now as then . God is as much dishonoured , the Souls of men as much endangered , Satan as busie an adversary now as then ; therefore the same means ought to be used now as then . 3. There are Hypocrites and Hereticks in the Church as well as a willing people against whom we find severity used by Christ himself and his Apostles ; Christ made a scourge and drove the buyers and sellers out of the Temple , Joh. 2.15 . Peter pronounced a doelful sentence upon Ananjas and Sapphira , Acts 5.4 , 5 , 9. These indeed were extraordinary acts ; but they teach us that an Evangelical Estate hath need as well of a Rod as of a spirit of meeknesse , 1 Cor. 4.21 . 5. It is prophesied of the times of the Gospel , that Kings should be nursing Fathers unto the Church , Isa. 49.23 . And of them the Apostle saith , that they are for a terror unto evil doers , and a praise to those that do well , Rom. 13.3 , 4. which words are comprehensive , respecting good and evil as well in the first Table as in the second . Again , the Apostle exhorteth that Prayers be made for Kings and all in Authority , that under them we may lead quiet and peaceable lives in all godlinesse and honesty ; that which is the end of our prayer , is likewise the end of their power and government ; and if it be their duty to provide for quiet , peace , honesty , it is also to provide for godlinesse too , 1 Tim. 2.1 , 2. And accordingly we find the great l care of Constantine , Theodosius , Valentinian , Iustinian and other Christian Emperours in making Edicts , calling Councels , inhibiting Heresies , as we read in the Histories of their times . 6. Whatever things are per se , subversive and dangerous to the prosperity of States and Nations , come under the proper cognizance of the civil Magistrate to prevent ; but Heresies , Blasphemies , Idolatries , Impieties against God , do as well endanger the prosperity of States as sinnes against the second Table . 1. Because God is as much provoked by the one as the other , and it is remarkable that the great sin mentioned in the case of the captivity of Iudah , was their despising of the Messengers of God , 2 Chron. 36.16.2 . Because such sins do more exceedingly divide and unty the bonds of love and amity which Christian truth doth preserve , then other more civil differences , and so loosen the hearts of men from one another . Lastly , This Doctrine hath been m by our learned Writers maintained against n Doctors of the Roman Church ; for they are the men , who to maintain Papal Supremacy , and to keep all Ecclesiastical power within themselves , have shut out the civil Magistrate from it ; which I onely name , that you may consider what hands they are that sow such Doctrines amongst us , with a purpose no doubt to make use of a boundless licence , to instill corrupt doctrines into as many as they finde fit tinder to catch that fire . Since therefore such a charge doth evidently lye upon Magistrates to use their power for the Peace and prosperity of the Church , the Lord doth accordingly expect from them the discharge thereof . Where he gives talents , he will call for accompt . But it may be objected , Is not this to abridge and annul that liberty which ought to be indulged to the consciences of men ? I answer , First in general , and by way of concession , God forbid that any should assume dominion over the consciences of men . The Apostle himself said , We are not Lords over your faith , we are but helpers of your joy , 2 Cor. 1.24 . It would be a high and withall a vain attempt . An high attempt ; for no man can give Law further then he can reward , and punish , accuse and convince . But no man can either search , or reward , or punish the conscience ; therefore no man can give Law unto it . And upon the same reason it would be a vain attempt ; for none but a divine eye can see the conscience , therefore none but a divine Law can bind it . If such words or such writings be blasphemous and subversive to Church or State , or both , and highly derogatory to the honor of Christ , civil restraint can reach them ; But thoughts it cannot reach ; they are unsearchable by an humane eye , and therefore unreducible to a humane power . And again , God forbid we should straighten liberty which Christ hath purchased for us . Let every man stand fast in the liberty wherewith Christ hath made him free ; whom Christ hath made free , cursed be that man who shall go about to intangle him in any such yoke of bondage as is contrary to that freedom . Secondly , In particular we say , 1. Where men agree in the main fundamental Doctrines of truth and godliness , in the Substantials of Faith , Worship and obedience , there ought to be a mutual love , toleration and forbearance of one another in differences , which are not subversive unto Faith & godliness . So long as we walk by the same rule , and mind the same things , wherein in other things we differ , we are to wait upon God to reveal even the same unto us , Phil. 3.15 . 2. We say Christ did never either purchase or permit to any man , professing himself a Christian , a liberty to subvert , or endeavour to subvert , by blasphemous , heretical , idolatrous , or irreligious and impious Doctrine , the foundations of Faith , Worship , and holy obedience which he hath laid in his Church , or to remove , if I may so speak , the ancient Land-marks of Christian Religion . The great Truths of God , the great interests of the Gospel ought to be dearer to us then the liberty of any blasphemous or impious tongue or pen . 3. Magistrates are wisely and cautelously to didistinguish between weak brethren , and wicked malicious disturbers of the doctrines of salvation and peace of the Church , as the Apostle doth between the bewitched Galatians , and those that bewitched them , concerning whom he saith , I would they were even cut off that trouble you , Gal. 5.12 . Which imprecation he would not sure have uttered against them , if in sowing their false Doctrines they had onely made use of a lawful liberty . o 4. With the word , such a lenity and moderation is to be used as first to reprove , rebuke , exhort them with all long suffering and doctrine , 2 Tim. 4.2 . to admonish them once and again ; and when they are found unreclaimable , then to reject them , Tit. 3.10 . 5. We are to distinguish between the conscience of the Seducer ; and the spreading and infection of his Doctrine . p It belongeth unto the care of the Magistrate to endeavour the converting and reclaiming of him , which though it cannot be effected , yet further and principal care must be used to prevent the spreading of infection . This was done in the Apostles time by rejecting an heretick , refusing to have brotherly communion and society with him . So an effectual means may be used to keep the leaven from the lump ; use what mercy and lenity you judge most consonant unto Christian meekness , towards the persons themselves ; but above all things , be zealous for the purity and peace of the Church , wherein divisions and subdivisions exceedingly tend to weaken , to distract , to betray it . We have to do with wise and vigilant , with subtle and sedulous Enemies , who formerly were , and no doubt still are intent upon their design to shake this Nation from the true Protestant Religion , wherein as the Duke of Roan gravely observed the interest thereof did stand . And I believe if the new things which are broached were duly examined , you would find in most of them , if not legible characters ( as in the doctrines which deny or diminish Original sin , and affirm free Will ) yet a secret aspect and tendency towards Rome . They cry down our Ministers as no Ministers of Christ , and so did Champney , and Kellison , and the Romanists heretofore . They cry down our Ordinances as polluted , and impure , and not to be joyned in ; and so the Pope forbad the English Papists in Queen Elizabeths time to joyn in the same Worship and Ordinance with Protestants . they cry down Learning , and Schools of Prophets ; and what greater advantage can a learned Papist have then to have none but unlearned Adversaries to dispute withall ? They teach Adoration of Christ in a sinful man at his feet , a plain manuduction to adoration of Christ in an hoast . They tell you they dare not limit Christs body to Heaven , an handsome step towards corporal presence in the Sacrament by Transubstantiation . They press to follow a light within , secretly intimating imperfection , in the Scripture , unto which , why may not as well Ecclesiastical Traditions be added , as an imagininary light ? They say we must follow the commands of that light , a shrewd preparation to any desperate attempt when season and advantage calls for it . The Lord give you wisdom to foresee evils , they are better prevented then suppressed . And for that purpose be pleased . To encourage Orthodox , godly , and learned Ministers , and the Schooles of learning , vindicate and protect them from reproch and contempt . When Alexander the Great sent Ambassadors unto Athens , requiring them to deliver up their Orators into his hands ; Demosthenes , in his Oration thereupon to the people , tells them a fable out of Esop , that the Wolves being at war with the Sheep sent a Message unto them , that if they would live at quietness , and have a firm peace concluded , they should yeeld up their Dogs unto them : which as soon as they had done they were devoured by the Wolves . The like Artifice use our Adversaries now ; That they may make a prey of the people , their principal care is to pull down our Ministery , and Schools of Learning , that so the Watchmen being removed , the sheep may be exposed to ruine . To take care that all who own Christian Religion amongst us be required to attend upon the Ministry and dispensation of the Gospel , that they may not presumptuously exempt & deprive themselves of the means of grace and salvation , as of my knowledge some do , who have wilfully for these many years withdrawn themselves from any Christian Assemblies where God is worshipped , or his name made known . To endeavor to heal and close up breaches amongst Brethren , that men agreeing in Faith , Worship and Obedience , may be no longer strange to one another , but joyn hand in hand against the dangers which are threatned from a Common Adversary , who at those unhappy breaches hath let in these little enemies to open the door unto him . To secure and set mounds about fundamental Doctrines , and for that purpose to take care for publick and private Catechising . To provide that Ministers may be known to be Orthodox in the great and weighty Controversies between us and Rome , that Wolves may never privily creep in under sheeps cloathing . To hinder the printing and spreading of dangerous and infectious Books either from Ports or Presses ; or any other way of diffusing leaven into the people . I conclude with this profession , that I have not pressed this Doctrine of the peace of the Church to the straitning or grieving of any who love our Lord Jesus in sincerity . I know the best men know but in part , and must mutually bear with , and pray for one another , that wherein they differ God will reveal himself unto them . My aym and desire hath been to preserve the foundations , to keep Protestant Religion from such incroachments as may insensibly make way for the endangering of it . We see what we could hardly have believed , how facile and flexible the minds of many people are to be seduced and carried into opinions , which some years since they would as hardly have been perswaded to believe that they should live to imbrace , as Hazael was that he should rip up women with child . The Lord make you tender of his people , vigilant against his enemies , zealous for his Church , valiant for the Truth . FINIS . Notes, typically marginal, from the original text Notes for div A57150e-250 a Civitas mundi Civitas De Illa Rege Diabolo , hac rege Christo . Aug. Retract . lib. 2. c. 29.43 . DeCiv . Dei l. 11. c. 1. l. 14. c. 1. l. 15. c. 1. De Gon. ad lit. l. 11. c. 15 in Psal. 61. b In electis specialis quadam censetur Universitas : ut de toto mundo totus mundus liberatus , & ex omnibus homin ibus omnes homines videantur assumpti . Prosp. de vocat . Gent. lib. 1. ●ap . 3. Vid. Torn . Anual . An. mundi 2940. & Tarnov . euercit . Bib. Vid. Buxters . Lexicon Raebbinic . p 1078. c Volumus pacem , sed ignoramu● absque charitate pacem . Hicron . Epist. Deu● p●cem suam posuit in medium nullias picis . Lutb●r . Isa. 55.4 . Exod. 15.3 . Psal. 45.3 . Rev. 6.2 . Vid Whi● . con . 2. quaest. 3. & Gerar . loc. de Ecclesia . c. 8. Prov. 10.29 . Neh. 8.10 . Prov. 18.10 . d In the case of Religion every subdivision is a strong weapon in the hand of a contrary party . Hist. of the Counc. of Tren . p. 49. Vid. Calv. O●us . de s●andalis . e Dissidia inter Christianos fovet Iulianus . Baron . An. 362. sect 285. Dissidia nobis passim objiciunt pontificii . Ba●claii paraen●s . l. 1. c. 5.6 . Fitsim . Britann●m . l. 1. c. 5 , 6 , 7. Breerby Apolog. p. 679. Stapleton . To . 2. p. 429. See Whites ●onference with Fisher . p. 583. Vid. Baron . All . 448. sect. 74. Phil. Camerii Medit Hist. part 3. p , 21. Orat. H. Zanch. oper. to . 8. part postr . p. 241. Crackenthorp . Cont. Spalat . cap. 43. Rom. 12.18.14.19 . Col. 4.5 . Psal. 144.7 . Psal. 8.2 . Psal. 68.30 . Epes . 4.4 , 5.6 . Gal. 6.16 . Phil. 3.16 . Tit. 1.4 . Iud. ver. 3. 1 Sam. 4.21 . f Loquitur planè parentis affectu , quem nulla possit delectare felicitas extorribus quos parturivit . Verbi gratiâ , si dives quispiam mulieri paupercula dicat ingredere tu ad prandium meum , sed quem gestas infantulum relinque foris , quo niam plorat & molestus est nobis , nunquid faciet Monne magis eligit ●●junare quàm exposito pign●re ●haro sola prandere c●m divite ? Ita Moses , &c. Bern. in Cantic. Serm. 12. Aquin. 12. qua 5. art . 2. & 22. qu. 28. ar. 4. Ioh. 15.15 . g Vid. Scull. observ. in Mat. c. 42. Et Stuckii Antiq Conv. l. 2. c. 5. h Qu●a jactatione fit , uon dilectione . Aug. in Psal. 43. i Sic docet Deus ut non tantum often sat veritatem , verum etiam impertiat charitatem , Aug de Grat. Christ . c. 13 , 14. Rom. 16 18. Ephes. 4.14 . Vid. Anton. Fab. de Relig. regend . l. 1. c. 5. sect. 81. Melan . To . 3. in Proes . k Aug. ep. 166. cont. ep. parmen. l. 1. c. 10. Cont. Crescon. Gram. l. 3. c. 51. 1 Pet. 2.14 . Col. de sum . Trin. & fid. Catholale Haereticis Manichaeis Iudaeis , Paganis Acta Concil. Ephes. Yo. 5. cap. 14.19 . m Iewels defence , p. 519.610 Pet. Martyr 〈◊〉 . Clas 4 . 3.1●sect . 31 , 32 33. Bp. Andrews Tortura Torti , p. 364.381 . Dr. Rainolds confer. with Hart. Bilso of ●hristian subje●tion D●ve●ant ▪ de Iud. & Num. fidei ca● . 16. p 9 9. Carleton of jurisdiction . Rivet explicat decal g p. 258.168 . n Bellarm. de pontif . Rom. l. 1.6.7 . Lib de laices c. 17 , 1● . Baron . An. 428. sect. 7.536 . sect. 107.538 . sect. 31 546. sect. 43.549 . sect. 8. o Vid. ●huan Epistol. mad Benri●● . Gallis Regem Historia suae pr●sixim . p Opto equidem ut si fieri po●est , nemo de fra●ribus pereat ; Si tam●n quosdam schismatum Daces , & dissentionis Auctores non potuerit ad salutis viam consilium salubre revocate , caeteritamen vel simplicitate capti , vel errore inducti , vel aliqua fallentis astutiae calliditat● decepti , à fallalaciae vos laqueis ●olvite , &c. Cyp● . de unitat Eccles. Plutarch in Demost Vid. Aug. Ep. 48 , 50. Aling. theolog. problematic . part . 3. probl. 19 
A57151	----	Preaching of Christ opened in a sermon preached at St. Peters Church in the city of Norwich at an ordination Septemb. 22, 1661 / by Edward Reynolds ... Reynolds, Edward, 1599-1676. 1662 Approx. 60 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A57151 Wing R1272 ESTC R15378 13029492 ocm 13029492 96726 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57151) Transcribed from: (Early English Books Online ; image set 96726) Images scanned from microfilm: (Early English books, 1641-1700 ; 399:6) Preaching of Christ opened in a sermon preached at St. Peters Church in the city of Norwich at an ordination Septemb. 22, 1661 / by Edward Reynolds ... Reynolds, Edward, 1599-1676. [6], 48 p. Printed by Tho. Ratcliffe for George Thomason ..., London : 1662. Reproduction of original in Union Theological Seminary Library, New York. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Sermons. Bible. -- N.T. -- Corinthians, 2nd, IV, 5 -- Sermons. Sermons, English -- 17th century. 2003-12 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2005-02 John Latta Sampled and proofread 2005-02 John Latta Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion PREACHING OF CHRIST . Opened in a SERMON Preached at St. Peters Church in the City of Norwich at an Ordination , Septemb , 22. 1661. By EDWARD REYNOLDS D. D. and Bishop of NORWICH . Augustin . Epist. 203. Non Cogito in Ecclesiasticis Honoribus Tempora ventosa transigere , sed cogito me principi pastorum omnium rationem de Commissis Ovibus redditurum . LONDON , Printed by Tho. Ratcliffe , for George Thomason at the sign of the Rose and Crown in St. Pauls Church-Yard . 1662. To the Reverend my dearly beloved Brethren the Dean , Prebendaries , and the rest of the Clergy of the Cathedral Church and City of NORWICH . REverend and beloved Bretheren . Ever since the preaching of this plain Sermon , I have been importuned Quotidiano convicio ( if I may use the Orators expression ) to make it publick . I have at last suffered my self to be overcome by the perswasions of my friends . My chief end therein hath been , That I might provoke my younger brethren to make it the main design of their Ministry to render the Lord Jesus , His divine Person , His sacred Offices , His heavenly Doctrine , His blessed Example , His spiritual Graces , the fellowship of his sufferings , the power of his resurrection , the excellency of his knowledge , the unsearchable riches of his love , & al the mysteries of his Kingdom , amiable in the eyes of their hearers , As it was foretold of him , That he should be the desire of all Nations , the chiefest of ten thousand , and altogether lovely . That in preaching the Law , they may lead men to Christ for mercy to pardon the Transgressions , and for Grace to obey the commands of it . That in preaching the Gospel , they may direct men unto Christ for Faith , to believe the promises of the Covenant , for he is the Author of our Faith : For Hope , to wait for the fulfilling of them , for he is unto us the Hope of Glory ; and for Love , to in flame that purity and holinesse which they are intended to kindle in us , for the Love of Christ constraineth us . That by the awe and dread of the Name of Christ , in whose stead they speak , and unto whom , as the chief Shepherd of the sheep , they must give an account , they may be deterred from all those ways of passion , ostentation and vanity , whereby men are sometimes transported to preach themselves rather then Christ , and the conceptions of their own heart rather then his counsel , and thereby provoke the people to abhor the offering of the Lord. I have taken the liberty of dedicating it unto you , that I might thereby testifie the Love and Honour I owe your persons , the value I set upon your learned and pious Labours , and the real thanks which I return unto you , for the great Love which you have expressed towards my person , and assistance which you have afforded me in mine attendance on the service of that Diocess . And I hope it will not be grievous unto you , or offensive unto any , if after the Example of the Antient Bishops in the primitive and purer ages of the Church , who were wont to sit with their Clergy and preside in an Ecclesiastical Senate , I shall in matters of weight and difficulty intreat the advice and assistance of you who are Presbyteri urbis , in order to the more safe , judicious , regular , and inoffensive determining of them . And so I commend you to the Grace of God , and remain Your most loving Brother and fellow Labourer in the service of Christ and his Church , Ed. Norwich . PREACHING OF CHRIST . 2 Cor. 4. 5. For we preach not our selves , but Christ Jesus the Lord , and our selves your servants for Jesus sake . A Great part of this Epistle is Apologetical , wherein the Apostle laboureth to assert and vindicate his Apostolical office and dignity from the prejudices which either the sufferings which attended him in the dispensation thereof , or the suggestions of false Apostles , and deceitful workers might have raised up against him . With these men he putteth himself in the balance , and as in many other respects he preferreth himself before them , so particularly in the point of fidelity and sincerity in the work of the Ministry : which having mentioned , chap. 1. 12. and 2. 17. 3. 6. and thereupon having set forth the excellency and glory of the Evangelical Ministry , cap. 3. 7 , — 18. He further demonstrateth his uncorrupt and sincere administration thereof in this present chapter , and in divers consequent parts of this Epistle : professing his diligence therein , as in the discharge of a service whereunto he was in special mercy called , ver . 1. his Endeavour in godly simplicity as in the sight of God to manifest the truth thereof unto the consciences of men , verse 2. for it was not his prevarication , but mens own blindness , and Satanical delusion which hid the Gospel from those who received it not , v. 3 , 4. And this his fidelity he further proveth by the substance and tenor of the Doctrine which he taught , which was to set forth not himself , but Christ Jesus the Lord , and by the excellency of the divine power concurring with his Ministry to give unto men , the light of the knowledge of the glory of God in the face of Christ , Ver. 5 , 6 , 7. The words contain The mention of a duty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we preach , and the subject or matter of that duty , set forth , 1. Negatively , not our selves . 2. Positively , Christ as the Lord of the Church , whereof the Apostle was but a servant in order to their good , and his Masters glory , of which particulars we shall speak with all brevity and perspicuity . And 1. Of the Duty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we preach , implying an allusion to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Caduceatores , who were wont with an open and loud voice to promulge and publish the Edicts of Magistrates , of whom we read so often in Homer and others . In which respect the Prophet is commanded to lift up his voice like a Trumpet , Isa. 58. 1. alluding unto those Trumpets which the Priests were commanded to sound in the calling of solemne assemblies , Numb . 10. 1. I shall not here insist on the dignity and excellency of this office , which not onely the holy Prophets and Apostles did attend upon , Isa. 6. 8. Mat. 3. 1. Mat. 10. 7. but the Blessed Angels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luk. ● . 10. yea , He who is the Lord of men and Angels , was solemnly anointed unto this function , to preach the Gospel to the poor , to preach deliverance to the Captives , to preach the acceptable year of the Lord , Luke 4. 18 , 19 , 43 , 44. and though he were the Lord of life and glory , unto whom every knee must bow , Phil. 2. 10. whom all the Angels are commanded to worship , Heb. 1. 6. yet he did not disdain to be a Minister , Rom. 15. 8. and to go about preaching of the Gospel of the Kingdom , Mat. 4. 23. And therefore how mean and ignoble soever this function may be esteemed by men , who value not their own souls , and and therefore are not to be so much wondred at , as pitied , if they undervalue the means of making them happy ; yet we learn from hence with the Apostle to magnifie our office , Rom. 11. 13. and to esteem it a singular gift of divine grace bestowed upon us , that we should preach the unsearchable riches of Christ , Eph. 3. 7 , 8. and accordingly to adorn our Ministry by such lives and learning as becomes it , and not to dishonour by sordid , earthly , sensual , or brutish conversations , so sacred and divine an office . Neither shall I at all mention the difficulty of it , which made the Prophet cry out , I am a child , Jer. 1. 6. and the Apostle , who is sufficient for these things , 2 Cor. 2. 16. thereby teaching us by unwearied diligence in our Studies , and assiduity in our prayers , to wait upon God for supplies of his Spirit and grace , who alone maketh able Ministers of the New Testament , 2 Cor. 3. 6. But I shall speak a very little of the necessity of this weighty work , to awaken and provoke those who are call'd unto it , with the more fear and trembling , with the more fidelity and assiduity to attend upon it . A thing is necessary two ways , either necessitate praecepti , because it is commanded , or necessitate medii , because it is instituted as a special means unto some great and weighty end which is to be thereby attained . The preaching of the Gospel is necessary both these wayes . 1. Necessitate praecepti , as in special manner appointed by Christ , who is the King and Lawgiver in his Church , as his Father sent him , and gave him a Commission and a command to discharge the service which was intrusted in his hand , which he with all willingness and obedience set about , though it were not only to preaching but to dying , that so the pleasure of the Lord might prosper in his hand : Even so did he send forth his Disciples , John 20. 21. with a strict commission and command ( as having all power in heaven and earth given to him ) to preach the Gospel , Mat. 28. 18 , 19 , 20. And in order to the perpetual discharge of that service , he appointed not onely Apostles , Prophets , and Evangelists , which were temporary officers , but Pastors and Teachers to attend the same to the worlds end , for the perfecting of the Saints , for the work of the Ministry , for the building up of the body of Christ , Eph. 4. 8 — 13. And accordingly the Apostles took special care to commit the same service unto faithful men , who might be able to teach others , and appointed Elders to be ordained in every City for carrying on this necessary work , Acts 14. 23. 2 Tim. 2. 2. Tit. 1. 5. And as our Saviour by the argument drawn from his power over them , and their love to him , presseth the exercise of this duty upon his Disciples , Matth. 28. 18 , 19. Iohn 21. 15 — 17. so do the Apostles afterward , by the Author of their superintendency , the holy Spirit , by the property of God in his Church , by the blood whereby it was purchased , Act. 20. 28. by the presence of God , by the judgement to come , 2 Tim. 4. 1. by the Crown of Glory which they shall receive from the chief Shepherd , 1 Pet. 5. 1 , 2 , 3 , 4. presse diligence and fidelity in the same upon those whom they ordained thereunto . 2. It is necessary , necessitate medii , unto the great Ends of conversion and salvation , for where there is no vision the people perish , Prov. 29. 18. when they were without a teaching Priest , they were without the true God , 2 Chron. 15. 3. no salvation without calling upon God , no calling without faith , no faith without hearing , no hearing without a Preacher . It is the Apostles gradation , Rom. 10. 13 — 15. for albeit it be not medium naturale , which doth by an intrinsecal and constant vertue perpetually produce the effect intended , ( for many more are called than chosen ) insomuch that the Prophet complains , who hath believed our report ? Isa. 53. 1. All the day long have I stretched out mine hand unto a rebellious people , Isa. 65. 2. yet it is medium institutum , appointed by God to be the Ministry of Reconciliation , 2 Cor. 5. 18. and the word of Grace , Acts 20. 32. whereby ordinarily men are called to salvation , repentance and remission of sinne , being thereby preached in the Name of Christ , Luke 24. 47. the Lord working together therewith by the excellency of his power , as it pleaseth him , and dividing unto every man as he will , 1 Cor. 3. 5 — 7. 12. 11. In one word , It is necessary , 1. In regard of Christ , whose Authority instituteth it , and whose Glory is greatly concerned in it , as being his effectual Instrument to demolish the Kingdom of Satan , and to bring into captivity every thought to the obedience of him , 2 Cor. 10. 5. 2. In regard of the Church of Christ , the Collection , Edification , Perfection and Salvation whereof doth so greatly depend upon it , as the mighty power of God unto that purpose , Rom. 1. 16. 1 Cor. 1. 21. hereby men are gathered together , and turned from darkness to light , and from the power of Satan unto God , John 11. 52. Acts 26. 18. hereby they are built up towards the attainment of their inheritance , Act. 20. 32. hereby they are carried on in the unity of the faith and knowledge of the Son of God unto a perfect man , Eph. 4. 13. Hereby they save themselves and those that hear them , 1 Tim 4. 16. Acts 11. 14. 3. In regard of our selves , It is necessary , 1. Ad impletionem muneris , for of all Stewards , the Stewards of the Mysteries of God must be found faithfull , 1 Cor. 4. 2. 2. Ad Acquisitionem Mercedis , for they that turn many to righteousnesse shall shine as Starres for ever and ever , Dan 12. 3. 3. Ad evitationem periculi , for woe be unto us if we preach not the Gospel , 1. Cor. 9. 16. So every one of these wayes a necessity is laid upon us . Therefore great diligence , fidelity and wisdome is to be used in this so weighty a service . It is no small work whereby strong holds must be pulled down , and every high thing that exalteth it self against the Kingdom of God be demolished , whereby sinne and Satan must be dispossessed , and the whole man subdued to the obedience of Christ , whereby the very natural propensions of men must be changed , and they effectually perswaded to hate what they loved , to love what they hated , to deny themselves , their reason , their will , their appetites , their interests , their lands , their relations , their lives , their All , ( for this they must sometimes do quoad exercitium , ever quoad praeparationem animi ) to please an invisible God , and to obtain an invisible inheritance . This is not the work of an illiterate Reader , but of one who hath the tongue of the learned , a workman that need not to be ashamed . This is not the work of a carless loiterer , that shears the fleece , and starves the flock , but of one who gives himself wholly to it . So did those Renowned Bishops in the primitive times , we read every where in Saint Chrystome of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating that he was a daily preacher ; and of Saint Ainbrose his Omni Die Dominico , as Saint Austin tells us , Confess . 6. c. 3. prayer and preaching are two excellent and worthy parts of the Ministery of Reconciliation , appointed as mutual helps and furtherances each to other , and therefore they on either hand do very ill , who justle out and disparage the one by the other , as if performing the one were a sufficient discharge of the Ministerial Function , and means of the peoples edification and salvation without the other . Certainly our Saviours Commission extends to the worlds end , Matth. 28. 20. as long as there are strong holds to be demolished , sin to be reproved , a Church to be edified , Saints to be perfected , enemies to be resisted , there will be a necessity of every Ordinance of Christ , by which these great works may be effected . And unto the more sure effecting of them , this weighty work of preaching is to be managed and discharged with that spiritual skill that we may approve our selves unto God , as workmen that need not be ashamed , rightly dividing the word of truth , 2 Tim. ● . 15. that is to say , 1. With Evidence and demonstrati●n , so as to affect the conscience , and make powerful and awakening discoveries and impressions upon the practical judgement , which may not by any sophisms or subterfuges be evaded , or gain-said ; this the Apostle calleth demonstrative or convincing preaching ; My speech and my preaching was not with enticing words of mans wisdom , with ostentation of wit or humane Elocution , with Rhetoricating sophismes , or plausible insinuating deceptions , as Cicero somewhere boasteth that he had dazled the eyes of the Judges , and as Saint Hierome complains of many in his time , id habent curae non quomodo Scripturarum medullas ebibant , sed quomodo aures populi Declamatorum flosculis mulceant : But saith the Apostle , my preaching was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In a spiritual , powerful and invincible demonstration , which admits not of any possibility of being gain-said or disproved ; for such is that syllogisme which the Philosopher calls a Demonstration , wherein a conclusion is most evidently deduced ex principiis primis necessariis & per se veris , 1 Cor. 2. 1 , 4. and elsewere , speaking of an unbeliever , who heareth Evangelical preaching , he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is so convinced , that he is judged ; the secrets of his heart are so discovered , that he falls on his face as a cast and convicted prisoner , worshippeth God , and acknowledgeth God to be in such preaching , 1 Cor. 14. 24 , 25. so the Prophet is said to judge men when he maketh them know the abomination of their fathers . Ezek 20. 4. and once more , we have not , saith the Apostle , walked craftily , nor handled the Word of God deceitfully , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by manifestation , or evident discovering of the truth , we commend our selves to every mans conscience in the sight of God , 2 Cor. 4. 2. and thus it is said of Stephen , That his adversaries were not able to resist the wisdom and the Spirit by which he spake , Act. 6. 10. 2. With wisdom and seasonablenesse , as men are able to heare and bear , so Christ spake the word , Mark 4. 33. John 16. 12. we must have milk for the weak , and meat for the strong , so manage our Ministry as to prevent and remove all occasions of prejudice and offence from any which watch for matter of advantage and exception against us . 3. With sincerity and faithfulnesse , not dissembling any necessary doctrine , nor dawbing with untempered morter , nor corrupting the Word of Truth , but delivering the whole counsel of God , pleasing men in all things for their profit and edification , and to all other purposes , not pleasing men but God which trieth the heart , 1 Cor. 10. 33. 1 Thes. 2. 4. speaking his words whether men will hear or forbear , Ezek. 2. 7. and telling them the Truth , though we be judged enemies for so doing , Gal. 4. 16. 4. With spiritual power and Authority , as Christ did , Matth. 7. 29. to declare unto men their transgression in such a manner as to judge them for it , Mic. 3. 8. Ezek. 20. 4. that their hearts may be pricked , Acts 2. 37. and they made to fall on their face and give glory to God , 1 Cor. 14. 25. to shew unto a man his uprightnesse in such a manner as that he may find God gracious to him , and may see his face with joy , Job 33. 23. — 26. so to preach the word as to binde and loose , to remit and retain , to heal and settle the consciences of our hearers , that they may finde the Gospel come unto them , not in word only , but in power , 1 Thes. 1. 5. 5. With meeknesse and all winning insinuations , that there may appear nothing but love and gentlenesse in every thing which we deliver ; as the Apostle professeth to the Thessalonians , that he was gentle among them , as a nurse cherisheth her children , 1 Thes. 2. 7. and exhorteth Timothy and other spiritual persons with meeknesse to instruct opposers , and to restore such as are overtaken with any fault , 2 Tim. 2. 24 , 25. Gal. 6. 1. It is an excellent Character which Saint Austin giveth of a preacher , that he should so manage his Office , ut doceat , ut delectet , ut flectat , ut intelligenter , ut libenter , ut obedienter audiatur . So to teach as withal to delight and perswade , and by a constraint of love to gain willing and chearful obedience to the doctrine which he teacheth . 6. With courage and boldnesse , not to fear the faces of any presumptuous sinners , who dare to affront the Law , and not to fear the face of God. Shall any man be so bold as to do what God forbids ? and shall a Minister be so timorous as not to speak what God commands ? Shall I be afraid to offend him by doing my duty who is not afraid to offend God by neglecting his ? Shall I be afraid to save him who is not afraid to destroy himself ? or shall I be dismaid at the face and frown of a man , and neglect the wrath of God who can tear me in pieces ? be not dismayed at their face , saith the Lord , least I confound thee before them , Jer. 1. 17. yet this boldnesse must be in a way of conviction and perswasion , without indiscretion and exasperation , that when we shew our zeal against mens sins , we may withal manifest our love to their persons , and that honor and reverend esteem which we owe to their dignities and conditions . Lastly , our Lives and Examples must teach the people as well as our doctrine , we must be like the Star which did not onely lighten the wise men , but lead them unto Christ , Matth. 2. 9. He who by his wicked life buildeth againe those things , which by his holy doctrine he destroyed , maketh himself a transgressor , Gal. 2. 18. verbis tantum philosophari non doctoris est sed historionis . It is rather pageantry than serious piety , for men to preach Angelical Sermons , and to live diabolical conversations , ut dicta factis deficientibus erubescant , as Tertullian speaks . We cannot expect that other men should follow our doctrine , when we our selves forsake it , the greatest part of men being like sheep , which go non qua eundum sed qua itur , rather as they are led then as they are taught . And so much of the duty here supposed , the excellency , necessity , and manner of preaching . We proceed to the object or matter of preaching , expressed , 1. Negatively , not our selves . Men may be said to preach themselves these four ways . 1. When they make themselves Lords over the flock , and exercise dominion over the consciences of those that hear them , as if a Ministry were a Soveraignty , or as if the sheep were their own , to be ordered and disposed as they please ; this is the character which the Apostle giveth of the man of sinne , that he sitteth as God in the Temple of God , usurping a divine authority over the souls of men , 2 Thes. 2. 4. and exercising a bloody tyranny over their bodies . And therefore both our Saviour and his Apostles to prevent the danger of so tempting an ambition have left strict and severe provision against it . Be not you called Rabbi , for one is your Master , even Christ , Matth. 23. 8. — 12. We have not dominion over your faith , but are helpers of your joy , 2 Cor. 1. 24. Not as being Lords over Gods heritage , but ensamples to the flock , 1 Pet. 5. 3. 2. When they make themseves the Authors of their own Ministry , undertaking so weighty an employment of their own heads , and running before they are sent , as many did in the Prophet Jeremies time , Jer. 23. 21. And many more in in the late licentious days amongst us , of whom we may say as the Historian said of an obscure person , that he was Homo ex se Natus , they were Concionatores ex semetipsis Nati , self created preachers , as Agathocles , a Prince of a Potter , a Preacher of a Trooper , men who made it the principal business of their usurped preaching to disgrace , and pull down legitimate preachers , and beget an undervaluing of those serious principles , which they knew sober and fixed Divines would never desert , and contrary unto which they were resolved to act . 3. When they make themselves the Matter of their preaching , prophesying lies and the deceits of their own hearts , Jer. 23. 16 , 26. teaching for doctrines the traditions or commandments of men , Mat. 15. 9. making sad the righteous , and strengthning the hands of the wicked by their lies , following their own spirits , Ezek. 13. 3 , 22. venting in the place and name of Christ their own passions , and animosities , their own interests and jealousies , their own private opinions and paradoxes , somenting distempers , ingenerating discontents and divisions in the hearts of the people , corrupting the minds , perverting the judgements , ensnaring and intangling the consciences of those that hear them ; turning aside to vain jangling , departing from the faith , giving heed to seducing ▪ spirits , speaking lies in hypocrisie , teaching things which they ought not , leading captive and deceiving the hearts of the simple , sowing tares in the Lords field , being the snare of a fowler in all their wayes , walking in the Spirit and in falshood , prophesying of wine and strong drink , causing the people to erre through their lies and their lightnesse . That you may keep your selves from this crimson and bloody sin , often recount that dreadful intermination , Deut. 18. 20 : The Prophet which shall presume to speak a word in my name , which I have not commanded him to speak , or that shall speak in the Name of other Gods , even that Prophet shall die . See also Jer. 14. 14 , 15. Jer. 23. 11 , 12 , 15 , 30 , 31 , 32 , 39 , 40. Eze. 13. Eze. 34. Hos. 4. 6 , 9. 5. 1. 9. 7. Mic. 3. 5 , 6 , 7. Mal. 2. 1 , 2 , 3. 8. 9. Mat. 23. 13. — 29. 2 Cor. 11. 13 , 14 , 15. Gal. 1. 8 , 9. 2 Pet. 2. 1 , 2 , 3. 4. When they make themselves the End of their preaching , making so holy an Ordinance subservient to their vain glory , or ambitious pursuits , or filthy lucre , or plausible compliance , or private interests , as the Pharisees , who for a pretence made long prayers , that they might devoure widows Houses , supposing gain to be godlinesse , as the Apostle speaks , 1 Tim. 6. 5. when they pursue crooked and indirect aimes of their own , oftentation of learning , inticing words of mens wisdom , commending themselves , pleasing others , 1 Co● . 2. 4. 2 Cor. 10. 12. Gal. 1. 10. quite contrary to the practise of the holy Apostle , who in his Function and Ministry walked not in craftiness , handled not the Word of God deceitfully , 2 Cor. 4. 2. did not exhort out of uncleanness , or in guile , used not flattering words , nor a cloak of Covetousnesse , pleased not men , nor sought glory of any , 1 Thes. 2. ● . — 6. but made it his onely end to please God , and by all means to save souls , to manage his Masters interest and not his own , that Christ alone might be glorified in the hearts of men ; for how much so ever we attribute to our selves , so much we detract from Christ. Whom the Apostle makes the sole matter of his preaching . Which leads to the positive part of our preaching , Christ Jesus the Lord , whereby is intimated that the Lord Jesus is both the Author , the Object , and the End of all our preaching . 1. The Lord Jesus is the Authour and Instituter of this service in his Church ; how high a presumption it is for men to intrude into a Ministry without a call and warrant from God , the sad examples of Corah , Dathan , Abiram , Vzziah , the vagabond Exorcists , Acts 19. 13 ▪ — 16. and others do abundantly testifie . And therefore as Aaron was solemnly separated to minister to the Lord , 1 Chron. 23. 13. and in like manner Christ was called of God an high Priest after the Order of Melchizedec , Heb. 5. 5 , 6 , 7 , 10. Even so were his Apostles sent by him , Mat. 28. 19. and by authority from him did they ordain others unto the same service , Act. 14. 23. and direct the same course to be observed afterwards , 2 Tim. 2. 2. Tit. 1. 5. from him then , and those whom he hath appointed must we receive both our mission and our message , our whole Ministry we must receive in the Lord , as it is said of Archippus , Col. 4. 17. It must be given and committed to us , before we presume to take unto our selves the stiles of Ambassadors for Christ , 2 Cor. 5. 18 , 19 , 20. Joh. 3. 27. 1. From him we must have our Mission , for how shall they preach except they be sent , saith the Apostle , Rom. 10. 14. an Honor must not be undertaken without a Call , No man taketh this honour unto himself , but he that is called of God , Heb. 5. 4. the Ministerial Function is an honour , as the Apostle sheweth , 1 Tim. 5. 17. A Trust must not be undertaken without a Call , the Ministry is a Trust and AEconomy , 1 Cor. 9. 17. Great would be the disorder and confusion , great the mischief and danger , if hereticks and seducers might of their own heads sow their tares & subvert the souls of men ; if ignorant and self conceited men may heap up to themselves Hearers ; if giddy and unstable people may run after novelties , and be carried about with divers and strange doctrines ; if so honorable an Office should be exposed to contempt , and be destitute of divine blessing and assistance by the invasion of unqualified and worthless Intruders . A call then is necessary . And this call , though mediate and by the Ministry of men , is from Christ. Pastors and Teachers , who have onely a mediate call , are set up by him as well as Apostles and Prophets , Eph. 4. 11. the Elders of Ephesus , though appointed by an ordinary call , are said to be made Overseers by the holy Ghost , Act. 20. 28. This Call is twofold , Internal and External . 1. Internal , standing , 1. In an Evidence of fit qualifications for so weighty a work , viz. 1. Sanctity of life , which may fit and dispose for the faithful and conscionable discharge of the Office , to make a man a zealous for the glory of God , sensible of the interest of souls , b exemplary to the flock , able to c speak experimentally of the ways of God , d the devices of Satan , the e deception of lust , f the issues of temptation , g the consolations of the holy Spirit , and other the deep mysteries of salvation . 2. Soundness of Doctrine , and such able parts of substantial learning , as that he may be h apt to teach , to i speak a word in season , to k shew a man his uprightnesse , to l convince gain sayers , to m use sound speech which cannot be condemned . It is not a little measure of learning which will serve to open the Scriptures , to confute errours , to state questions , to decide controversies , to resolve cases , to speak with demonstration and authority to the consciences of sinners . The Lord hath been pleased to intersperse something of almost all kinde of other learning , besides divine , in the Scriptures . Physick , in what is reported of beasts , birds , plants , meteors , precious stones , &c. Ethicks and Politicks in Solomons Proverbs and Ecclesiastes . Logick and Rhetorick in the strong reasonings , and powerful Elegancies of Prophets and Apostles . Mathematicks and Architecture in the structure of Noahs Ark , and of Solomons and Ezekiels Temple . Languages , the Old Testament being written in Hebrew and Chalde , the New in Greek . Allusions to Exotick and profane History and Antiquity , Mythology , Parables , Poetry , quotations out of prophane writers . And all this to instruct us what abundance of learning is requisite unto him who will rightly understand and divide the word of Truth . 3. Aptnesse to teach , spiritual skill and wisdom to shew himself a Scribe instructed to the Kingdom of heaven , Mat. 15 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostles expressions are , 1 Tim. 3. 2. 2 Tim. 2. 2. 2. This Internal call standeth in a sincere desire , by the secret work of God on the heart , to serve him and his Church in the work of the Ministry , and that not out of ambition , covetousnesse , or carnal affections , but out of an intire regard to the glory of God , and salvation of souls . The Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Tim. 3. 1. a willingnesse unto it , 1 Cor. 9. 17. an addicting ones self unto it , 1 Cor. 16. 15. an offering a mans self to be sent by God , Isa. 6. 8. 2. The External call instituted by Christ in his Apostles , is managed by their successors , the Bishops and Pastors of the Church . 1. In Examination of the fitnesse of those who judge themselves thus inwardly called , by the preceding qualifications , that the office may not be invaded by ignorant or unworthy persons , 1 Tim. 3. 10. 2. In Approbation , when upon trial men are found able , willing , apt , faithful , the Church by her Officers declareth them such , and giveth testimony unto them , as the Apostle doth unto Epaphras and Tychicus , Col. 1. 7. 4. 7. 3. In separation and solemn consecration unto the function by fasting and prayer , commending the persons so approved unto the grace of God , Act. 13. 2. 14. 23. And this done in the Church Assembly , praesente plebe , whose assent and testimony was anciently required , of which we read in Saint Cyprian , Ep. 68. Concil . Carthag . 4. can . 2● . and in Leo. Ep. 89. Hereby the Church are witnesses , and ( not declaring their dissent and dissatisfaction ) Approvers of what is done . And it was done with the Rite and Ceremony of Imposition of hands , 1 Tim. 5. 23. as importing , 1. A dedication and devoting the person to the Office , Numb . 27. 18. 2. A deriving authority to administer the Office. 3. An imploring the gifts , blessing , protection , custody of the holy Spirit upon them , and commending them to the Grace of God , Act. 14. 26. Thus from Christ and according to his Institution Ministers of the Gospel have their Mission . 2. From him they must receive their Message . He is King in the Church , and they his Ambassadors , who must from him only receive their instructions , 2 Cor. 5. 20. they must speak His Words , Ezek. 2. 7. that the Church may have a proof of Christ speaking in them , 2 Cor. 13. 3. and of the Counsel of God delivered by them , Acts 20. 27. teaching the people the things which he hath commanded , Mat. 28. 20. His command is our commission . We must deliver nothing but what we have Received . I have received of the Lord that which also I delivered unto you , 1 Cor. 11. 23. That which I have heard , saith the Prophet , of the Lord of Hosts , the God of Israel , have I declared unto you , Isa. 21. 2. Speak unto all the Cities of Judah which come to worship in the Lords House All the words which I command thee to speak unto them , diminish not a word , Jer. 26. 2. What thing soever I command you observe to do it , thou shalt not add thereto , nor diminish from it , Deut. 12. 32. If any man speak , let him speak as the Oracles of God , 1 Pet. 4. 11. The Lord hath committed unto us the Word and Ministry of Reconciliation , what we do in attendance on that Ministry we do in Christs stead , and therefore ought seriously to consider with our selves , whether the words which we speak unto the people , be , for the truth , gravity , and sanctity of them , such , as may without indignity done to Christ , have his name and authority prefixed on them . He will not own the dictates and inventions of men for the Oracles of God. Though it belong to the duty , authority , and wisdom of the Church to direct meer circumstantials in the service of God , so as may most conduce unto that order and decency which God requireth , so as may best become the seriousnesse , simplicity , and sanctity of so heavenly and spiritual worship : Yet she may not impose as doctrines her commandments , Mat. 15. 9. She may not adde any thing to the alsufficiency and plenitude of the holy Scriptures , Deut. 4. 2. Prov. 30. 6. when we speak of the means of salvation , of the rules , principles , and grounds of faith and worship , of the adequate subject of Evangelical preaching , we must keep to the law and testimonies , if we speak not according unto them , it is because there is no light in us , Isa. 8. 20. no doctrine is necessary or sufficient to carry us unto Heaven , but that which first came down from heaven . Thus we preach Christ Jesus the Lord , as the Author both of our Mission and of our Message . II. We preach Christ Jesus the Lord , as the Matter and substance of our preaching ; there is not any matter of preaching , which doth not either explicite or reductive comprise Christ in it . We preach Christ crucified , 1 Cor. 1. 23. I determined not to know any thing among you , save Jesus Christ and him crucified , 1 Cor. 2. 2. All materials of Religion are contained under four heads , Agenda , Credenda , Petenda , Participanda , duties to be done , mysteries to be believed , mercies to be implored , seals to be imparted . 1. Of the Agenda , the Law is the Rule , and this is a Schoolmaster to bring us unto Christ , Gal. 3. 24. Consider it as Covenant of Life , , and so it sends us unto Christ , by whose onely obedience the Righteousnesse thereof hath been fulfilled for us , I am not come to destroy the Law , but to fulfill it , Mat. 5. 17. by whose onely sufferings and satisfaction the curse thereof hath been removed from us , Gal 3. 13. Christ is the end of the Law , Rom. 10. 4. Consider it as a Rule of living , and so also it sends us unto Christ. 1. His spiritual Doctrine openeth the sense and wideness thereof unto us , for his commandment is exceeding broad , this was one great end of his Sermon in the Mount to vindicate the Law from the narrow glosses which had been cast upon it . 2. His most holy example leads us in the way of it , that we may walk as he walked , 1 Pet. 2. 21. 1 John 2. 6. 3. His holy Spirit and Grace , and his love shed abroad in our hearts , enable and constrain us to the obedience of it , I am able , saith the Apostle , to do all things through Christ who strengthened me , Phil. 4. 13. We must never preach the Law without Christ. As it was delivered , so it must be preached , In the hand of a Mediator , Gal. 3. 19. when we discover the disease we must shew the Physician . So God to Adam , 1. Conviction , where art thou ? then consolation , the seed of the woman shall bruise the serpents head , Gen. 3. 9 , 15. So John Baptist , to the multitude , first generation of Vipers , then , bring forth fruits worthy of Repentance , Luke 3. 7 , 8. So Christ to Laodicea , first , thou ▪ art poore , and blinde , and naked : then , I counsel thee to buy of me gold tried , Rev. 3. 17 , 18. Thus Omnia Agenda lead to Christ. 2. Omnia Credenda contained in the Gospel are comprized in Christ. 1. All the Doctrines of the Gospel , as is evident by every Article of the Creed . I believe in the Father as the Father of Christ ; By whom he made the world , Col. 1. 16. and in whom he is our Father , John 20. 17. I believe in the Holy Ghost , who is the Spirit of Christ , Rom. 8. 9. Gal. 4. 6. Vicarius Christi , who brings him and his comforts to the soul. I believe the holy Catholick Church , the Spouse of Christ , the Body of Christ , the fulness of him that filleth all in all , Eph. 1. 23. caput & corpus unus est Christus . I believe the communion of Saints , & our communion is with the Father & the son as K. of Saints , 1 Joh. 1. 3. and with holy Angels and men , as subjects to that King. The Remission of sins , and this is from him , It must be preached in his Name , Luke 24. 47. The resurrection of the body , and this also is from him ; The Son quickeneth whom he will John 5. 21 , 25. John 11. 25. The life everlasting , and this from him . Christ in us the hope of glory , Col. 1. 27. 2. All the Promises of the Gospel have their foundation and stability in Christ ; they are in him yea , and Amen , 2 Cor. 1. 20. He the purchaser of them by his propitiation : He the procurer of them by his Impetration : He the fulfiller of them by his Princely Administration . 3. All the Comminations of the Gospel lead us to consider Christ as the Sanctuary and Refuge , through whom they are by believers to be avoided , as the Prince and Judge by whom they are upon unbelievers to be inflicted , Acts 10. 42 , 43. 13. 39. 4. The whole Covenant of Grace leads us unto him . For as the Covenant of Works was made with the first Adam in behalf of his posterity , so the Covenant of Grace is made with the second Adam in behalf of his posterity . He being both God and man is equally concerned in the Interests of both ; and accordingly he preserves Gods interest by his satisfaction and righteousnesse , and mans interest by reconciliation and blessedness . He is the Surety of the Covenant , for the satisfaction of God , Heb. 7. 22. and he is the Mediator of the Covenant for the reconciliation of man , Heb. 8. 6. Thus omnia credenda lead unto him . 3. Omnia Petenda , All things to be prayed for do necessarily carry us unto Christ. His Father the answerer of our prayers . I bow my knees to the Father of our Lord Jesus Christ , Eph. 3. 14. His Spirit the Author of our prayers . The Spirit of the son in our heart crieth Abba Father , Gal. 4. 6. His Name the argument of our prayers . Whatsoever ye ask the Father in my Name , he will give it you , John 16. 23 , 24. His Intercession the efficacy of our prayers ; this the Incense offered with the prayers of all Saints on the golden Altar , Rev. 8. 3. 4. Omnia Participanda lead unto him . Baptisme simulacrum mortis & Resurrectionis Christi , the image of the death and resurrection of Christ , wherein we are planted and regenerated to his life and likenesse . The Lords Supper , the Memorial of the death of Christ , wherein we feed and feast upon him as our Passover which was sacrificed for us , 1 Cor. 5. 7 , 8. In one word , we preach him , 1. In his Office , as the Christ anointed of his Father . 2. In the great Ends of those Offices , which are to be our Jesus to save us , and our Lord to Rule us ; to be a Prince and a Saviour to give Repentance and Remission of sinnes , Acts 5. 31. III. We preach Christ Jesus the Lord as the great End of all our preaching , that thereby we may advance his interest , and promote his designs , that he may see of the travel of his soul and be satisfied . That his people may be gathered , his body edified , his Saints perfected , his enemies subdued , his Gospel propagated , his name glorified , and he finally admired in all them that believe , 2 Thes. 1. 10. These are in se finis operis , Eph. 4. 12. and they ought to be in us finis operantis . And now having secured Christs honour and interest , the Apostle returns again to himself , and sheweth in what capacity he looketh on himself in the Church of Christ , not as a Lord , but as a servant . Our selves your servants , far from the temper of those whom you suffer to bring you into bondage , to smite , to devoure you , to exalt themselves , 2 Cor. 11. 20. Whatever titles of honour or dignity the pastors of the Church are adorned withal , ( as the Apostle assureth us of an Honor due unto it , 1 Tim. 5. 17. and an Authority entrusted with it , 2 Cor. 10. 8. ) yet this very honour consists in a service which they owe to the Church of Christ. Christ onely hath domination and preheminency , all others , even Apostles themselves , nothing but service and Ministry . As the Priests and Levites are commanded by Josiah , to serve the Lord and his people Israel , 2 Chron. 35. 3. The highest Officers and noblest abilities are all the Churches , and for their edification , 1 Cor. 3. 22. The Names in Scripture given to Pastors , as Stewards , Ministers , Watchmen , Labourers , all import a service , excluding domination , which our Saviour expresly forbids , Mat. 20. 25. 28. Including humility , industry , fidelity , love , helpfulnesse , all endeavours to attend the service of the Churches faith , as the Apostle calls it , Phil. 2. 17. Yet withal they are such servants and stewards as are also Rulers , so they are called , Luke 12. 42. 1 Tim. 5. 17. serviunt utilitati non potestati , servants they are to the souls of the people , but not to their power , whom the people have no despotical authority over , but are to submit unto as unto those that watch for their souls , 1 Cor. 16. 15 , 16. Heb. 3. 17. And therefore the Apostle addeth , That they are the peoples servants for Jesus sake , in order to the promoting of his Honour and interest in the Church . The Church is his Spouse , his Flock , his Body , is to him the purchase of his own Blood. We are his Officers , and must give an account of you to him . Our Love , our Loyalty , our Fidelity , our Fear of him constrain us to spend and to be spent in the service of your souls . He is our Jesus and your Jesus , as we expect our own salvation from him , or value and desire yours , we must serve your faith and shew our selves his servants by being yours . I shall conclude all with a word of Exhortation to my reverent Brethren in this sacred Function , and you that are candidates thereof , 1. Preach the Gospel , be instant in season and out of season reprove , rebuke , exhort with all long suffering and doctrine ; think not much to further the salvation of those by your labours , whom Christ purchased with his blood , Magnifie your Office , not by pomp and state , by scorn or superciliousnesse ; these things debase it ; but by humble and painful attendance upon the Ministry which you have received of the Lord. Esteem not that a needless Office , which the Apostle hath made necessary ; nor a bootlesse service unto the performance whereof so great a Reward , unto the omission whereof so great a woe is annexed , 1 Cor. 9. 16 , 17. If you be not moved by the souls of others , preach for your own sakes , that you may save your selves . If you value not your own salvation , preach for the sake of others , that you may save those that hear you , 1 Tim. 4. 16. If there be yet ignorance in the people , let them not continue in darknesse for want of your teaching . If there be yet sins amongst them , let them not perish under them , for want of your Reproving . If they be yet imperfect , let them not be still children , for want of your instructing ; if they be yet exposed to Temptation , let not Satan swallow them up , for want of your Resisting him . If Satan destroy men by his suggestions , he shall not answer for them as an officer ( he had not inspection over them ) but as a Murtherer onely . If you destroy them by your negligence , if the Shepherds do not feed , nor the Physicians heal , nor the Watchmen keep , nor the Stewards provide for the flock , you have betrayed a trust , abused a Lord , exposed a depositum , you shall give an account , not onely for souls murthered , but for an office neglected , for a talent hidden , for a Stewardship unfaithfully and injuriously administred . O therefore studiously and conscientiously apply your selves to this heavenly skill of spiritual preaching . Preach in good earnest , as those who seriously intend their own and their hearers salvation . Preach not as a Rhetorician at a Desk , only to tickle ears , and to play a prize ; but as an Advocate at a Bar to preserve a Client , to save a soul. So convince of sinne , the guilt , the stain , the dominion , the pollution of it , the curse and malediction whereunto the soul is exposed by it , that your hearers may be awakened , and humbled , and effectually forewarned to flee from the wrath to come . So convince of the alsufficient righteousnesse , and and unsearchable riches of Christ , the Excellency of his knowledge , the unmeasurablenesse of his love , the preciousnesse of his Promises , the fellowship of his sufferings , the power of his Resurrection , the beauties of his holinesse , the easinesse of his yoke , the Sweetnesse of his peace , the joy of his salvation , the hope of his Glory , that the hearts of your hearers may burn within them , and they may flie like Doves unto their windows for shelter and Sanctuary into the arms of such a Redeemer , who is able and willing to save to the uttermost those that come unto God by him , that they may with all ready obedience , and by the constraining power of the love of Christ , yield up themselves to the Government of this Prince of Peace , by whom the Prince of this world is judged and cast out , his works destroyed , and we for this end bought with a price , that we should not be our ▪ own , but his that bought us , nor live any longer unto our selves , but unto him that loved us and died for us , and rose again . 2 Preach not your selves , your own imaginations , the devices of your own hearts , set not up your reason against Gods Word , nor your will against his grace , nor your interest against his glory , nor your fleshly wisdom against the simplicity of his holy Gospel . Preach not out of ostentation meerly to the fancies and wits of men to please or to tickle them , but out of manifestation of truth to the conscience to please God. Preach not your own passions and animosities , things tending to widen breaches , to foment jealousies and discontents , to kindle fedition , to cherish faction , to beget turbulency & disquiet , to shake the piety which the people owe to God , or the loyalty they owe to their Prince , or the tranquility which they ought to promote in Church and State ; but as servants of a Prince of Peace , preach those things which make for peace , and which may heal the divisions & compose the distempers which yet remain in the midst of us . 3. Preach Christ Jesus the Lord , determine to know nothing among your people but Christ crucified , let his name and grace , his spirit and love triumph in the midst of all your Sermons . Let your great end be to glorifie him in the hearts , to render him amiable and precious in the eyes of his people ; to lead them to him as a Sanctuary to protect them , a propitiation to reconcile them , a treasure to enrich them , a Physician to heal them , an Advocate to present them and their services unto God : as wisdom to counsel , as righteousnesse to justifie , as sanctification to renue , as redemption to save , as an inexhausted fountain of pardon , grace , comfort , victory , glory . Let Christ be the Diamond to shine in the bosom of all your Sermons . 4. Serve the souls , not the wills or lusts of men . Consider the worth of souls , their excellency , their immortality , the price that bought them , the sin which defiles them , the curse which destroys them , the grace which renues them , the glory which blesseth them . Consider the vigilancy of Satan who goeth about to devour them . His malice and industry , his power and policy , his sophisms and devices , his artifices and temptations , the indefatigable diligence , and various methods he useth to destroy them , against whose engines and machinations our Ministry is appointed . Is it a small sin to gratifie Satan by neglecting to save those precious souls which he seeketh to ruine ? Is it a small sin by our carelesnesse to betray such souls as those , and our own with them , to the peril of eternal perdition ? Shall we be able to endure the hideous outcry of destroyed souls wherewith we had been entrusted , howling out that doleful accusation against us , Parentes sensimus parricidas , our Guids have misled us , our Watchmen have betrayed us , our Pastors have starved us , our Stewards have defrauded us , our fathers have been our parricides ? For Jesus sake , if you love Jesus ; It is the argument which himself useth , Joh. 21. 15 , 16 , 17. ( and if any man love not the Lord Iesus , let him be Anathema Maranatha . ) If you would have Jesus love you , if you tender his sheep , if you regard his command , if you fear his wrath , if you value his salvation , study the price of souls , snatch souls out of the fire , forewarn souls of the wrath to come , be humble , be faithful , be painful , be pitiful towards the souls of men . Commend your fidelity , set forth Christs excellency unto the souls of your hearers , that you may be able to say to him at his coming , as he to his Father , Behold me and the children whom thou hast given me . Thus doing , you shall both save your selves and them that hear you . FINIS . Notes, typically marginal, from the original text Notes for div A57151-e180 Quintilion . Phil. 3. 8 , 10. Eph. 3. 8 , 18 , 19 Hag. 2. 7. Cant. 5. 10 , 16. Heb. 12. 2. Col. 1. 27. 2 Cor. 5. 14. 2 Cor. 5. 20. 1 Pet. 5. 4. Heb. 13. 17. Jer. 23. 16 , 22 , 26. 1 Sam. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen . Consessus Cleri . Cyprian . Senatus Ecclesiae . Hieron . vid. Cyprian : passim . Epist. 6. 18 , 19 , 24 , 28 , 31 , 32 , 33 , 35 , 40 , 46 , 58 , 66 , 71 , 72. Notes for div A57151-e760 a Acts 17. 16. b 1 Tim. 4. 11 , 12 1 Thes. 2. 10. c Eph. 3. 4. d 2 Cor. 2. 11. e Eph. 4. 12. f 1 Cor. 10. 13. g Rom. 1. 11 , 12 ▪ h 1 Tim. 3. 2. i Isa , 50. 4. k Job 33. 23. l Tit. 1. 11. m Tit. 2. 8. 2 Tim. 4. 2. Rom. 11. 13. Col. 4. 17. Joh. 16. 8 , 9. Luke 3. 7. Joh. 16. 10. Eph. 3. 8. Phil. 3. 8. Eph. 3. 18 , 19. 2 Pet. 1. 4. Phil. 3. 10. Psal. 110. 3. Mat. 11. 30. Joh. 14. 27. Psal. 51. 12. Col. 1. 27. Luk. 24. 32. Isa. 60. 8. Heb. 7. 25. 2 Cor. 5. 14. John 12. 31. 16. 11. 1 Joh. 3. 5 , 8. 1 Cor. 6. 19 , 20. 2 Cor. 5. 15. 
A57158	----	A sermon preached before the king at White-Hall on March 22, 1667, being Easter-day / by Edward Lord Bishop of Norwich. Reynolds, Edward, 1599-1676. 1668 Approx. 45 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A57158 Wing R1283 ESTC R32286 12619603 ocm 12619603 64481 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57158) Transcribed from: (Early English Books Online ; image set 64481) Images scanned from microfilm: (Early English books, 1641-1700 ; 1534:25) A sermon preached before the king at White-Hall on March 22, 1667, being Easter-day / by Edward Lord Bishop of Norwich. Reynolds, Edward, 1599-1676. [2], 34 p. Printed by Thomas Ratcliffe, and are to be sold by Edward Thomas ..., London : 1668. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Hebrews XIII, 20-21 -- Sermons. Sermons, English -- 17th century. 2003-12 TCP Assigned for keying and markup 2004-01 Apex CoVantage Keyed and coded from ProQuest page images 2004-04 John Latta Sampled and proofread 2004-04 John Latta Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A SERMON Preached before the KING AT WHITE-HALL , On March 22. 1667. Being EASTER-DAY . By Edward Lord Bishop of Norwich . Published by his Majesties Command . LONDON Printed by Thomas Ratcliffe , and are to be sold by Edward Thomas at the Adam and Eve in Little-Brittain . 1668. A SERMON Preached before the KING AT WHITE-HALL , On March 22. 1667. being Easter-day . Hebrews 13. v. 20 , 21. Now the God of Peace , that brought again from the Dead our Lord Jesus , that great Shepheard of the Sheep , through the blood of the Everlasting Covenant , Make you perfect in every Good Worke to do his will , working in you that which is well-pleasing in his sight , through Jesus Christ. THE efficacy of the Gospell dependeth not on the wisedome , industry , or ability of Man , but on the Blessing and power of God , who onely can open the Heart to attend unto the Word spoken . And therefore the Apostle doth often begin and end his Epistles with Prayer , as the best Key to open , and the best Seal to close the Doctrine taught . Now because the summe of our Happiness here standeth in two things , That God is at peace with us , and that we live in obedience to him , and both these founded in the Covenant of Grace , Sealed by the Blood of Christ , the great Apostle , High Priest , and Shepheard of the Church , and ratified by the power of his Resurrection ; therefore the Apostle hath so couched these things in this Prayer , that it may be a Summary both of his Doctrine touching the person and offices of Christ in this Epistle , and of the Exhortations unto stedfastness in Faith and Obedience frequently inferred therefrom . The Words contain in them Two general parts : A Prayer , and Arguments to enforce it . In the Prayer we observe , 1. The Matter of it , perfection in every good work . 2. The Rule of our perfection in working , God's will. 3. The end of Doing his will , to please him . 4. The Principles of this Perfection , 1. God's peaceable Affection towards us in Christ. 2. God's Gracious working in us . Working in you that which is well-pleasing in his sight . The Arguments are drawn , 1. from the Free Grace of God in an Everlasting Covenant . 2. From the Love of Christ , the great Shepheard of his Church , in purchasing all the mercies of that Covenant with the price of his own Blood. 3. From the power of God bearing witness to the Efficacy and prevalency of that Blood , in Raising Christ from the Dead . 4. From the Pastoral Office , wherein Christ applyeth and dispenseth the Mercies of this Covenant , as the great Shepheard of the Sheep . I begin with the Prayer , wherein we have a compleat Character of Christian perfection in these few particulars : 1. An Internal work of God's grace in us , working in you . Good works begin not at the Hand , but at the Heart ; we must be renewed in the spirit of our minde , and strengthened by God's Spirit in the Inner-man , as the Apostle speaks . He in the Philosopher who could not make a Dead Body stand , gave it over with this Conclusion , Oportet ut sit aliquid Intus . We may not judge of our selves by mere External conformities ; the Lip or Knee may be near , when the Heart is farr off . We must try how our Consciences is freed from the allowance , and our Will from the love of Sin , What life of Grace is in our Heart , How our Soul stands in awe of God's Commandments . The outward Act may be dissembled , but no Man can love God in Hypocrisie ; Again , the outward Act may be disabled , but nothing can hinder the Heart from delighting in God's Law. Every Man is that in God's Eye , which he is in his Spiritual Capacity . A Bodily service , like a Body , is Dead without a Soul to animate and enliven it . 2. Life of Grace within will produce work without . In vain do we please our selves in the opinion of a good Heart , if there be an Evil Conversation . Grace in the Heart , like Leaven in the Lump , or Sap in the Root , wil work its way into the whole Man. Where God gives one heart , he gives one way , Jer. 32. 39. The Wicked must forsake his way as well as his thoughts , and so finde mercy , Isaiah 55. 7. 3. Christian perfection disposeth unto Every Good Work , causeth a Man to keep a good Conscience in All things . Sinceritie makes Obedience universall . He who out of the awe of God's Authority keeps one Commandment , must needs , on the same Reason , keep all , as Saint James argues , Cap. 2. 10. they being All alike Holy , and alike His. There is in Every good Christian a Concatenation of all Vertues and Grace . As the Childe receives from the Parent Member for Member , So when Christ is formed in a Believer , he receiveth of his fullness Grace for Grace , John 1. 16. And therefore as one dangerous Wound may kill a Man , or one dangerous Leake sink a Vessell , So one presumptuous Sinne may destroy a Soul. We must not therefore content our selves with Herod's progress , of whom it is said , that he did many things , Marc. 6. 20. But we must with David have respect unto all God's Commandments , and hate every False way , Psal. 119. 6. 128. This is our Commission , to teach Men to observe All things whatsoever Christ hath commanded . Matth. 28. 20. And this should be your Resolution , to say with good Cornelius , We are here present before God to hear All things that are commanded Thee of God , Act. 10. 3. 4. Christian perfection is Constant , holds out to a consummation and full growth , to a perfect Man , Eph. 4. 13. Keeps God's Statutes Alwayes to the end , Psal. 119. 112. proceeds from an Heart throughly fitted , and composed for good works , as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth , So the Apostle sayeth of himself that he followed after , reached forth , and pressed forward in the Race of Christianity , Phil. 3. 12 , 13 , 14. as all true denominations are founded in habituall and permanent Qualities , We call not him a Red man who is so onely with Blushing , nor him a Pale man who is so onely with Passion ; So sincere Piety is not in fitts , pangs , or sudden flashes , but is sober , regular , uniform , constantly disposing the Soul unto Every good work . 5. Christian Perfection hath for its Standard and Measure the good and perfect will of God , inquireth what God the Lord will speak , Psal. 85. 8. teacheth us to deny our own Reason , and not dispute ; to deny our own will , and not to rebell against the will of God ; to say as Christ to his Father , Not as I will , but as thou wilt ; or as Saint Paul in his Conversion , Lord what wilt thou have me to do ? Great reason it is that the wisest Will should order , and that the Soveraign Will should Rule Every other Will which is subordinate unto it . And since we know that God requireth nothing of us but for our own benefit , ( for our goodness extendeth not unto him ) we should Even out of Self-love obey his will. 6. Christian Perfection proposeth as its ultimate end to please God , and to bring glory to his Name , is not guided by Carnal hopes or fears to please men , but chiefly regards God's eye and his approbation . So Abraham walked before God , so David set the Lord alwayes before his face , so our Blessed Saviour did always those things that pleased his Father . And great Reason it is , that the first of Beings should be the last of Ends ; that we should study to please and bring glory to him , who in so doing hath promised to assist and reward us , and by not so doing is provoked both to disappoint and to destroy us . Lastly , Our good works cannot please God , but in and through Jesus Christ. For 1. his Spirit and Grace are necessary to enable all our performances . 2. His Merits and mercy are necessary to pardon all our failings . Thus farr the Matter of the Prayer Perfection in Every good work to do God's will. We are next to Consider the Principles of these good works ; which are , 1. God's peaceable affection towards us , The God of Peace . Enmity began at us , but Reconciliation begins at God , our destruction is of our selves , But from him is our help , Hos. 13. 9. He came not onely to save , but to seek and to finde that which was lost , Luke 19. 10. When we were Sinners , obnoxious to Justice ; Enemies , Exposed to wrath ; without Strength , Unable to decline God's Justice , to withstand his Power , to prevent or escape his Displeasure ; for him in this Case to send after his Creatures , his Enemies , that fled from him , that Rebelled against him , to be seech them to be reconciled unto God , to be content to be saved , to accept of pardon and peace , of glory and Blessedness , this is a love which passeth knowledge , which exceedeth the expression or Comprehension of Men or Angells . And we must thus apprehend God as a God of Peace before we can be fitted for any good work . It is the Nature of Man , as the Historian , tells us , odisse quem Laeserit ; We having by Sin wronged God , do after hate and fly from him , till he proclaim Pardon and Peace . Peter repented not of his Denial till Christ looked back upon him ; the Tears which fell from his Eyes , were put into them by the Eyes of Christ. While Heaven in Winter is cold and tempestuous , the Earth is Barren , till the Sun return with warmoh and healing : So the Soul is fruitless , till the Light and favour of God shine forth upon it . We love him because he loved us first . 1 Joh. 4. 19. We Remember our wayes when he is pacified towards us , Ezek. 16. 63. His pardon and goodness is the ground of our fear , There is forgiveness with Thee , saieth the Psalmist , that thou mayest be feared . Psal. 130. 4. They shall fear the Lord and his Goodness , Hos. 3. 5. Godly men , sayeth Macarius , have Joy and Fear mingled together ; the Joy which they have in God , Makes them Fear to offend him , They dare not grieve him that comforts them , nor use his Favours to his own dishonour . The best way therefore to Abound in good works , to be kept in an Uniform and constant Love of God's holy wayes , is to get our Hearts possessed with a Sense and assurance of Divine Love , that God is unto us in Christ a God of Peace ; for where God speaks Peace , he brings Healing , Isai. 57. 19. The Peace of God wherever it is will Rule , as the Apostle teacheth us , Col. 3. 15. Assurance of Faith is an excellent means to have the Heart sprinkled from an Evil Conscience . Heb. 10. 22. And here since our God is a God of Peace , Our Saviour a Prince of Peace , His Gospel a Covenant of Peace , His Church a City of Peace , compacted within it self , wherein , in the purest Age thereof , the Members were all of one Heart and one Soul , since we have all but one Spirit , one Faith , one Hope , one Baptisme , one Common Salvation , as Saint Jude calls it ; How should we all bewaile the never enough-lamented Divisions which still Continue and wofully increase in the midst of the most considerable Protestant Nation in the Christian World ? How should all of us besiege Heaven with United Prayers , with Uncessant Importunities for the peace of Jerusalem ? How should All whom the God of Peace hath entrusted with the care of his House , looking strait forward , with a single Eye , and Unbiassed aime , to the Glory of God , the Interest of Religion , and Salvation of Souls , put forth their utmost and most Zealous Endeavours to close up these dolefull Breaches which are amongst us ? Rulers , by the Prophet , are called Healers , Isa. 3. 7. and it is recorded for the honour of Jehoash King of Judah that he took care for the repairing of the breaches of the House of God , 2 Reg. 12. 5. The Church of Christ in Heaven shall have no Divisions in it , and he hath taught us to Pray , that his will may be done on Earth as it is in Heaven . Why should we not with all Seriousness and Sincerity endeavour , as farr as possibly may be , to Effect that , which we hope for in Heaven , which we Pray for on Earth ? We read of Wise-hearted Men that they made several Curtaines with Loops and Taches , and so Coupled them to one another , that they became one Tabernacle , Exod. 36. The Lord thereby teaching us , that it is a work of special wisedom from Above , so to procure Order and Unity in his Church , that the Interest and Beauty thereof may be strengthened and preserved , that it may become Beautifull as Tirrah , comely as Jerusalem , Terrible as an Army with Banners . For certainly next to Truth of Doctrine , Purity of Worship , and Holiness of Life , there is nothing more necessary for promoting God's Honour , and Mens Salvation , for preventing all Atheistical prejudices against Religion , and departures to a common Adversarie , for strengthening the Interests of all both Governors and Governed in the Church , than the Peace and Unity thereof is . And so long as Ephraim is against Manasseh , and Manasseh against Ephraim , and both against Judah , we may Justly fear that God's Anger is not yet turned away , but that his Hand is stretched out still , as the Prophet speaks , Isai. 9. 21. The next Principle of Perfection is God's Gracious Working in us , fitting , preventing , assisting us , unto the Good Works here prayed for . This Aide of Divine Grace is Necessary , 1. to our Habitual Aptness , 2. to our Actual working , 3. to our Progress and Perseverance in any good . All our good Works are begun , continued and ended onely by God's Grace . Creatures which seek no higher Perfections than are to befound within the Sphere of their own Nature , may by the Guidance and force of Nature attain thereunto : But Man seeking a Supernatural Happiness , must be thereunto carried by the force of Supernatural Grace . 1. Then our Habitual Fitness is onely from Grace , Our Sufficiency is of God , 2 Cor. 3. 5. of our Selves we are utterly Indisposed unto Good. This Indisposition Saint Austin hath reduced to Two Heads , Ignorantia & Difficultas . Ignorance in the Minde , the Natural man cannot know the things of the Spirit of God , 1 Cor. 2. 14. Difficulty , in the Will for want of Love , in the Heart for want of Sense and Softness , in all the other Faculties for want of Strength . To the Removal of these Indispositions Grace is Necessary . 1. Grace onely enlightneth the Eyes by the Spirit of Wisedom and Revelation , Ephes. 1. 17 , 18. Christ onely giveth us an Understanding that we may know him that he is true , 1 Joh. 5. 20. we have received the Spirit which is of God , sayeth the Apostle , that we might know the things that are freely given to us of God , 1 Cor. 2. 12. 2. Grace onely Removeth Difficulty , First from the Will , by a sweet and effectual perswasion enclining us to love God , by a secret and ineffable operation working in us , & veras Revelationes & Bonas Voluntates , as Saint Austin speaks . 2. Grace onely removeth Difficulty from the Heart , by Softening it with such an efficacy , according to the Judgment of that excellent Father , Quae à Nullo Duro Corde respuitur . I will give them , sayeth the Lord , an Heart of Flesh , Ezek. 36. 26. 3. Grace onely Removeth Difficulty from all other Faculties enabling them to do doe all things through the strength of Christ , Phil. 4. 13. Not I , sayeth the Apostle , but the Grace of God which was with me , 1 Cor. 15. 10. Thus Grace is Necessary , ut Innotescat quod Latebat , ut suave Fiat quod non Delectabat , to make that known which was hidden from us , to make that sweet which was Irksome to us , as the same Father Excellently speaks . 2. Grace is Necessary to put this Habitual Fitness into Excercise . It is God that worketh in us both to will and to doe of his good pleasure , Phil. 2. 13. It is God that Works all our Works in us and for us , Isaiah 26. 12. Certum est Nos facere quum facimus , sed ille facit ut faciamus , as Saint Austin speaks . It is true we are the Workmen when we do work , but it is he by his Grace who enableth us to Work. 3. Grace is necessary to our perseverance in well-doing , as the presence of the Sun is Necessary to the Continuance of Light in the House , He is able to Keep us from falling , as Saint Jude speaks , verse 24. Non Mihi sufficit , sayeth Saint Hierom , quòd semel Donavit , nisi semper Donaverit , Peto ut accipiam , & cum accepero Rursus Peto : It is not enough for me that God giveth me Grace once , except he give it me alwayes , I begg that I may receive it , and when I have received it , I begg it still . We must thus by constancy in Faith and Prayer Attend upon all the means of Grace , because Every Stepp of our Sufficiency depends upon it . We now proceed unto the Arguments used by the Apostle for enforcing the matter of this Prayer , Drawn from the Mercy of an Everlasting Covenant , From the Blood of Christ whereby that Mercy was purchased for us , From his Resurrection whereby it hath been ratified and secured unto us ; and Lastly from his Pastoral Office , whereby it is Administred and Dispensed for the Sanctification and Salvation of hi Church . 1. Then our God of Peace was Pleased to enter into a Covenant of Grace with Man , when he had violated the former Covenant ; The Lord might have left us in our Lapsed Estate , as he did the Fallen Angels , Non Expectavit Angelos , sed praecipitavit , saith Saint Bernard . But he was more Mercifull to sinfull Man , who , since he fell not but by hearkning to the voyce of a Tempter , should not perish without having provided for him the Blood of a Redeemer . 2. This Covenant is Founded and Established in the Blood of Christ. Sanction is essential to Contracts , which among the Antients was done by Killing of a Sacrifice , of which Custom we finde mention Jer. 34. 18 , and it was Imitated by the Gentiles , Stabant , & Caesâ firmabant faedera porcâ . That then which the Scripture calls the Blood of the Covenant was that whereby the Covenant was ratified , or had its Sanction , as we read in Tacitus , Suetonius , Plutarch and others , of Leagues sealed by Drinking of Blood ; So Servius the Gramarian will have Sanctio to come à Sanguine , & faedus à feriendo . Now Christ by his Blood is the Mediator and Surety in this Covenant , as our Apostle telleth us , a Mediator to Reconcile , a Surety to Undertake , according to the several Articles whereby the Parties in Covenant stand Engaged each to other . 1. In behalf of God there is due unto him from Man Satisfaction to his Justice , and Obedience to his Law. Christ as our Surety hath in his own Person fully satisfied the Justice of God , and Rigor of the Law : and as our Head doth derive upon his Members the Grace of his holy Spirit , whereby they are enabled to perform such Evangelical Obedience , as the Covenant of Grace doth require , and accept . 2. In behalf of Man there is necessary Remission of Sinne , Reconciliation unto God , Re estating in an Inheritance , Grace to make him Holy , Glory to make him Blessed . These things God in this Covenant of Grace doth promise to give unto us in Christ , who by the price of his Blood hath purchased them for us . Thus Christ as our Surety hath paid our Debt unto God , and as the Purchaser and Treasurer of his Father's Mercie , doth procure and perform God's Promises unto us . 3. This Covenant is an Everlasting Covenant , so called by the Prophet Isaiah 55. 3. as by Saint John an Everlasting Gospell , Rev. 14. 6. Though the manner of its Dispensation in several Ages of the Church hath been Divers , yet the Substance is one and the same for ever : Varta Sacramenta , Fides eadem , as Saint Austin speaks . A Covenant founded in Everlasting Love , the Gifts whereof are without Repentance , Rom. 11. 29. A Covenant Ratified by the Oath of God to shew the Immutability of his Counsell therein , Heb. 6. 17. A Covenant of the Sure Mercies of David , Isai. 55. 3. of a Kingdom which cannot be moved , Heb. 12. 28. Lastly a Covenant , the Benefits whereof are for ever , Everlasting Salvation , Heb. 5. 9. An Eternal Weight of Glory , 2 Cor. 4. 17. An Inheritance Incorruptible , and that Fadeth not away , 1 Pet. 1 , 4. Now if we consider Each of these Three Particulars , we shall finde them Weighty Arguments unto that Holiness and Perfection which the Apostle here prayeth for . 1. The whole substance of the Covenant is Frequently in the Scripture comprised and re-capitulated in these two words , I will be their God , and they shall be my People . And if he be Our God we must be Holy ; for it is written , Ye shall be Holy , for I the Lord your God am Holy , Levit. 19. 2. And if we be His People we must be Holy , for he Saves his People from their Sinnes , Matth. 1. 21. He purifies unto Himself a Peculiar People , zealous of good works , Tit. 2. 14. Yea Our Holiness is one Principal branch of those good things which in the Covenant of Grace are promised unto us . I will put my Fear in their Hearts , that they shall not depart from me , Jer. 32. 40. I will give them an Heart of Flesh , that they may walk in my Statutes , Ezek. 11. 19 , 20. I will put my Spirit within you , and cause you to walk in my Statutes , and ye shall Keep my Judgments and do them , Ezek. 36. 27. The Law doth but Command , but the Covenant supplyeth Grace to do , in Sincerity , though not in Perfection , what the Law Requires ; Lex imperat , Fides impetrat , as Saint Austin speaks . The Law was given by Moses , But Grace to perform the Duties of the Moral Law , and Truth to accomplish the Prefigurations of the Ceremonial Law came by Jesus Christ , John 1. 17. 2. The Blood of Christ , whereby the Covenant of Grace is established , and the Sure Mercies of David purchased for us , is an invincible Argument unto Holiness of Life , For the Blood of Jesus Christ cleanseth us from all Sinne , 1 John 1. 7. The Blood of Christ purgeth our Conscience from Dead Works to serve the Living God , Hebr. 9. 14. By the Blood of Christ we were redeemed from our vain Conversation , 1 Pet. 1. 18 , 19. In Christ crucified Faith sees his Infinite Love in Giving Himself for us , and this Love of Christ constraineth us to Live unto him who died for us , 3 Cor. 5. 14 , 15. In Christ crucified Faith sees the Justice of God against Sinne , who spared not his own Sonne , but delivered him up for us all . and this works in the Heart an Hatred against Sinne , and an endeavour to avenge the Blood of Christ upon it . And it works a Fear of Sinne , for if Sinne brought a curse upon the Sacrifice , it will much more bring it upon the Sinner , if the Sacrifice be despised . Where Sinne is found it will be punished . Sinne forsaken and repented of hath been found on the Sacrifice , and hath there been punished : Sinne unforsaken and unrepented of remains yet upon the Sinner , and so long he himself is under the Curse which is Due unto it . For Christ did not Dye to Protect us in our Sinnes , but to Deliver us from them ; He dyed to save the Sinner , but withall to destroy the Sinne. He therefore who resolves to Hold fast his Sinne , doth Interpretativè resolve to let go Salvation . Again the Apostle teacheth us thus to Argue , We are not our own , for we are Bought with a Price , Therefore we must Glorifie God in our Bodie and in our Spirit which are Gods , 1 Cor. 6. 19 , 20. For Quod emitur transit in potestatem Ementis . In the Imperial Law a Person redeemed became the Servant of him that Redeemed him , per Modum Pignoris , till he could pay back his Ransom . Certainly Christ did not purchase us with so Precious a Price as his Own Blood , that we should continue the Servants of Satan and Sinne still , which he came to Destroy . Yeare Bought with a price , sayeth the Apostle , be ye not the Servants of Men , Much less of Sinne : for to this End Christ both Dyed and Rose , and Revived , that he might be Lord both of the Dead and Living , Rom. 14. 9. The Apostle maketh mention of the Fellowship of Christ's Sufferings , and our being made comformable to his Death , Phil. 3. 10. wherein our Old Man is Crucified with him , that the Bodie of Sinne might be destroyed , that henceforth We should not serve Sinne , as the same Apostle speaks . For that is to be done to Sinne in us , which was done to Christ when he was made Sinne for us . The Death of Christ was a Violent Death , Christ having no Sinne in himself could not have dyed otherwise than as a Sacrifice : So Sinne in us would never dye of it self , Omnis Peccator Peccat in Suo AEterno . It must therefore be Judged , condemned , and destroyed , as the Apostle speaks , Rom. 6. 6. Rom. 8. 3. Again , the Death of the Cross was Servile Supplicium , as Historians Usually call it ; whereunto the Apostle seemeth to allude , when he sayeth that Christ took upon him the form of a Servant , and became Obedient unto Death , Even the Death of the Cross , Phil 2. 7 , 8. Thus should we treat Sinne as a Base , Vile , and Servile thing , not suffering it to reign or have Dominion over us , as the Apostle speaks , Rom 6. 12. 14. Again , the Death of the Cross was In same Supplicium , Christ endured the Cross and despised the shame , saith our Apostle , Heb. 12. 2. So Sinne should be put to shame by us . A Sinner in his Baptisme and Repentance doth , as Gregory Nazianzen Flegantly Expresseth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , put Sinne to open shame , What Fruit had Ye in those Things whereof you are now ashamed , sayeth the Apostle , Romans 6. 21. Lastly , the Death of the Cross is frequently called in Historians Summum Suppluium a Cruel and a Cursed Death . We shou●d shew no Mercy to Sinne. Christ would not Drink the Vinegar and Ga●l , which some Learned Men ( as I Remember ) think was a Cup of Astonishment to Dull his Senses against the Pain of Death , Thereby teaching us , if so , to refuse any Anodynes or Stupesactives which might take away the sense of sinne from us . Thus the Blood of Christ is to cure Sinne , and not onely to Cover it . One of the surest Comforts of the pardon of Sinne is its dying in us , for the Life of a Christian should be a shewing forth of the Death of Christ. 3. The Everlastingness of the Covenant of Grace is an Impregnable Argument unto Holiness of Life . There is no Real fruit in Sin , the Promises thereof are all false and deceitfull . Gehazi promised himself Gain , but got a Leprosie . Balaam pursued Honour , but met with a Sword. Achan found a Wedge of Gold , but it cleaved asunder his Soul from his Body . The onely fruits of Sinne are , Shame if we repent , and Death if we do not repent , Rom. 6. 21. But whatever Fruit we can promise our selves from Sinne , it is all but vanishing and Transitory , The pleasures of Sinne are but for a Season , Heb. 11. 25. the World passeth away , and the Lusts thereof , 1 John 2. 17. Our Sinne will Leave us nothing to keep Company with for ever , but a polluted Soul , and a Guilty Conscience . Now what a Folly is it for Men that are themselves Immortal , who must have a Being as long as there is power in God to preserve it , as long as there is Truth in God to make good the promises of Eternal Life to them that Serve him , and the threatnings of Eternal Death to them that Despise him , not to provide an Happiness of equal duration with themselves ? to preferr the false and dying Comforts of the World , before the Pleasures which are at God's Right-hand for evermore ? O let us learn by a sincere and serious Holiness of Life , to secure unto our selves the Mercies of an Everlasting Covenant , O let us Remember what a God we have to do withall , and Dread to provoke him , because his wrath is Eternal , Who amongst us can dwell with Everlasting Burnings ? and resolve to serve him with Reverence and Godly fear , Because he will render unto them , who by patient continuance in well-doing , seek for Glory , and Honour , and Immortality , Eternal Life , Rom. 2. 7. And let the perpetuity of his Covenant teach us constancy in our Obedience . If he repent not of his Mercy , neither should we repent of our Duty ; if he save us to the uttermost , we should serve him to the uttermost . There will be an End of our Labour and Pain in serving of him , there will be no End of his Love and Grace in saving us . No comparison between a few Tears of Godly Sorrow , and a whole River of Endless Pleasures ; between our weak and momentary Duties , and a farr more exceeding and Eternal weight of Glory . There are but Two Arguments more , which being both Peculiar to the Day , and the Solemnity thereof , I shall very briefly conclude with . The former is drawn from Christ's Resurrection , Who brought again from the Dead the Lord Jesus . But why is Christ said here , as often elsewhere , to be raised by God the Father , when we finde it done by his own power , Destroy this Temple , and in Three dayes I will raise it up , John 2. 19. I have power to Lay down my Life , and I have power to take it up again , John 10. 18. I answer two things . First the Spirit whereby Christ was Quickned , as Saint Peter Expresseth it , 1 Pet. 3. 18. was the Spirit of the Father , and of the Sonne and so the Action Common to Both. Secondly , Hereby the Father , to whose Justice the Debt was due , by letting Christ out of Prison , Acknowledged a Satisfaction of Judgment . Christ dyed as a reputed Transgressor , He was Numbred with the Transgressors , Isai. 53. 12. But he Rose a Justified Person , and declared the Sonne of God with power , Rom. 1. 4. for owning whereof before , as for Blasphemie , they Accused and Condemned him , John 10. 33 , 36. John 19. 7. Now this Doctrine of the Resurrection is likewise a Notable Argument to enforce the Duty here prayed for . We finde deliverance out of Captivity Largely described by a Resurrection , Ezek. 37. 1 , 13. and Even this figurative Resurrection is used as a special Argument to enforce the Duties of the whole Decalogue . I am the Lord thy God which brought thee out of the Land of Egypt , out of the House of Bondage , Thou shalt have no other Gods before me , &c. In like manner , the Resurrection of Christ being a deliliverance from a greater Captivity , is an Excellent Argument unto Holiness of Life ; for God , having raised up his Sonne Jesus , sent him to bless us , in turning us away from our Iniquity , Act. 3. 26. That like as Christ was raised from the Dead by the Glory of the Father , so we also should walk in Newness of Life , Rom. 6. 4. The Life of Christ is diffusive and Communicative , Because I Live , Ye shall Live also , John 14. 19. Christ rose to declare his Victory over all our Enemies , the greatest whereof is Sinne , in the Subduing whereof and Quickning us unto New Obedience , the self-same Power is Exerted upon the Hearts of Sinners , which was wrought in Christ when he was Raised from the Dead , as the Apostle insinuateth , Eph. 1. 19 , 20. Eph. 2. 1 , 5. Col. 2. 12. The Resurrection of Christ is a Ground of Holiness , Per modum causae Efficientis & Exemplaris . 1. By way of Efficiency , called the Power of his Resurrection , Phil. 3. 10. whereby we are risen with him , as the Apostle speaks , Col. 3. 1. He from his Grave , and We from our Sinne ; For He being the Head , and We the Members , we have a Communion with him in the good things of the Head. Being a Risen and a Living Head , he will not have a Dead Body . God is not the God , nor Christ the Head , of the Dead , but of the Living . 2. By way of Pattern , His Resurrection is an Exemplar of our Sanctification . 1. He Rose to Life , not as a Ghost or Spectrum , but as a Victor , to teach us not to content our selves with Dead shews of Holiness , but to live the Life of God. 2. He Rose to an Heavenly Life , to ascend unto his Father , Teaching us to have our Conversation in Heaven , and our Affections set upon things above where Christ is . 3. He Rose to an abiding Life , to dye no more , now no more to return to corruption , Rom. 6. 9. Acts 13. 34. So should we unto such a Repentance as is not again to be repented of , 2 Cor. 7. 10. 4. He Rose to Life speedily , very Early in the Morning , Luke 24. 1. Teaching us , as the Psalmist speaks , to make haste , and not delay to Keep God's Commandments , Psal. 119. 60. Rise as Early as we will he is up to save us , before we are to serve him . 5. He Rose to a victorious Life , He came not forth bound as Lazarus , but he left the Grave-cloaths behind him , John 20. 6 , 7. So should we rise from Sinne , never to be bound or intangled in it more . A Sealed-stone , a Watch of Souldiers could not hinder his Resurrection ; no Fears or Prejudices should dismay us , or Keep us in the Grave of Sinne , when Christ calls us out . In our Spiritual Resurrection , there are Ever , More with us , than against us . We should Keep these Evidences of our Communion with Christ in his Resurrection clear and unquestionable ; for we must rise with him unto Holmess , before we can rise with him unto Glory . No Man can rationally hope to be like unto Christ in Blessedness hereafter who doth not purifie himself , that he may be like unto him in Holiness here ; No Man can sincerely desire consummate Holiness , who is an Enemy to inchoate Holiness . The Last Argument is drawn from Christ's Pastoral Office , The Great Shepheard of the Sheep , of whom the Angell foretold that he should be Great , Luke 1. 22. A Great King , A Great Prophet , A Great High-Priest , The Chief Shepheard , Great in Power , and this Power Acted by Great Love , and both Quickned by Great Interest : For he is Lord of the House , the Sheep are His Own. All which Power , Love and Interest he will put forth to Save to the uttermost those that come unto God by him , for Every Office of his is by him powerfully administred , to the Sanctification and Salvation of his People . 1. As a Shepheard He Rules and Governs his People with a Scepter of Righteousness , bringing into Captivity their Thoughts unto his Obedience , causing them with all Chearfulness to submit unto his Soveraignty , and to choose much rather to be ordered by his Will , than to be left unto their Own. 2. As a Shepheard He Leads them by his Heavenly Doctrine and most Gracious Example into the wayes of Truth and Holiness ; Causing them to walk as he walked , to follow his Steps ; and as the Angel of God's presence , treading forth their way unto the Heavenly Canaan for them . 3. As a Shepheard he Heals all their Sicknesses , whereof Sinne is the chief : This is his name the Lord that Healeth us , Exod. 15. 26. For this End he was wounded , that by his Stripes We might be Healed , He a true Bethesdah , whose waters are for Healing , A Tree of Life , whose Leaves are for Healing , A Sun of Righteousness , whose Wings are for Healing , No Sickness , no Death , is too hard for him , He hath raised Dead Men from the Bed , from the Biere , from the Grave , from Dry Bones ; No Man's Doubts or Fears , No Man's Sinnes or Temptations should Keep him from coming with a Lively Faith , with Godly Sorrow , with unfeigned Repentance unto Christ for Mercy ; of all Sinners they who feel most need of him , are most welcome to him , and whosoever so come , he will in no wise cast them out , John 6. 37. Lastly , as a Shepheard he feedeth his People not onely with his Holy Word , but with his own most precious Body and Blood. In the Law , the Passover , after it had been Sacrificed unto God , was to be Eaten in a Feast by them that offered it , Deut. 16. 2 , 5 , 6 , 7. Conformably whereunto , Christ having been Sacrificed for us , is in his Last Supper , as a Perpetual Feast , fedd on by us . And as no Man might Eate of the Legal Sacrifice in his Legal Uncleaness , No more can we be welcome unto the Lords Table , if we come thither in Impenitency and Spiritual defilement . Christ our Passover is Sacrificed for us , therefore we must Keep the Feast , not with the Leaven of Malice and Wickedness , but with the Unleavened Bread of Sincerity and Truth , 1 Cor. 5. 8. We come unto the Lords Table for Fellowship with Christ in his Sufferings , that being made conformable unto his Death , we also may be Dead unto Sinne , as the Apostle speaks . We come thither to Exercise that Faith in Christ crucified , which the Scripture assureth us doth purifie the heart , and work by Love. We come , as to receive the Seals of the Sure Mercies of David unto us , So to renew our Covenant of Obedience and Service unto him , to Dedicate and Offer up our Selves as Living Sacrifices holy and acceptable unto God. Lastly , We come to the Lords Table to profess our unfeigned Love and Thankfulness unto Christ for the unspeakable Benefits of his Passion ; and this is Love , sayeth the Apostle , that we keep his Commandments ; this is Thankfulness , that we order our Conversation aright , as becometh the Gospel of Christ , adorning the Doctrine of God our Saviour with Lives suitable to the strict and severe Precepts of his Word , For herein , saith Christ , is my Father Glorified in that you bring forth much Fruit. That We may in this manner bring Glory unto God , and testifie our Fellowship with Christ in his Sufferings , That we may thus evidence the Sincerity of our Love and Thankfulness unto him for the unspeakable Benefits of his Death and Passion , The God of Peace who brought again from the Dead the Lord Jesus , the Great Shepheard of the Sheep , through the Blood of the Everlasting Covenant , make us perfect in every Good Work to do his Will , working in us that which is well-pleasing in his sight , through Jesus Christ. To whom be Glory for Ever and Ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A57158-e170 Act. 16. 14. Eph. 4. 23. 3. 16. Matth. 15. 8. Heb. 13. 18. Matth. 26. 39. Act. 9. 6. Deut. 10. 13. Psal. 16. 2. Gen. 17. 1. Psal. 16. 8. Joh. 8. 29. Rom. 5. 6. 8. 10. 2 Cor. 5. 20. Eph. 3. 9. Luke 22. 61. Isai. 9. 6. Isai. 54. 10. Psal. 122. 3. Act. 4. 32 Eph. 4. 4 , 5. Jude 8. 3. Cant. 6. 4. Exod. 24. 8. Zach. 9. 11. Heb. 9. 20. Heb. 7. 11. 8. 6. Heb. 8. 12. 2 Cor. 5. 19. Heb. 9. 15. Zach. 12. 10. Rem . 2. 7. Jer. 24 7. 30. 22. 31. 33. 32. 38. Ezek , 11. 20. 36. 28. Hos. 2. 23. 1 Cor. 7. 23. Rom. 6. 6. Act. 2. 24. 32. 3. 15 , 26. 4 10. 5. 30. 13-30 , 33. Rom. 6. 4. 1 Tim. 3. 16. Matth. 22. 32. John 20. 17. Phil. 3. 20. Col. 3. 1 , 2. Matth. 5. 25. Luke 7. 16. Heb. 4. 14. 1 Pet. 5. 5. Heb. 3. 6. Joh. 21. 16 , 17. 10. 14 , 27. Heb. 1. 8. 2 Cor. 10. 5. 1 John 2. 6. 1 Pet. 2. 21. John 10 4. 27. Exod. 23. 20. Psal. 103. 3. 147. 3. Isai. 61. 1. Isai , 53. 3. John 5. 2. Zach. 13. 1. Rev. 22. 2. Mal. 4. 2. Mark 5. 40 , 41 , 42. Luke 7. 14 , 15. Joh 11. 43 , 44. Ezek. 37. 4 , 10. Psal. 23. 1 , 5. Levit. 7. 20. Num. 9. 6. Phil. 3. 10. Rom 6. 11. Acts 15. 9. Gal. 5. 6. Rom. 12. 1. 1 John 5. 3. Psal 50. 23. Phil. 1. 27. Tit. 2. 10 , 14. John 15. 8. 
A57156	----	A sermon preached before the peers in the Abby Church at Westminster, November 7, 1666 being a day of solemn humiliation for the continuing pestilence / by Edward Lord Bishop of Norwich. Reynolds, Edward, 1599-1676. 1666 Approx. 61 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A57156 Wing R1281 ESTC R618 11779394 ocm 11779394 48972 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57156) Transcribed from: (Early English Books Online ; image set 48972) Images scanned from microfilm: (Early English books, 1641-1700 ; 546:5) A sermon preached before the peers in the Abby Church at Westminster, November 7, 1666 being a day of solemn humiliation for the continuing pestilence / by Edward Lord Bishop of Norwich. Reynolds, Edward, 1599-1676. [4], 50 p. Printed by Tho. Ratcliffe for John Durham ..., London : 1666. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Philippians IV, 5 -- Sermons. Plague -- Sermons. Plague -- History -- 17th century. Fast-day sermons. Epidemics -- Sermons. 2003-12 TCP Assigned for keying and markup 2004-01 Aptara Keyed and coded from ProQuest page images 2004-02 Olivia Bottum Sampled and proofread 2004-02 Olivia Bottum Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion A SERMON Preached before the PEERS , IN THE Abby Church AT WESTMINSTER , November 7. 1666. Being a Day of Solemn Humiliation for the Continuing Pestilence . BY Edward Lord Bishop of Norwich . LONDON , Printed by Tho. Ratcliffe for Iohn Durham , and are to be sold by Edward Thomas , at the Adam and Eve in Little Brittain . 1666. A SERMON Preached before the PEERS , IN THE ABBY CHURCH at Westminster , Novemb. 7. 1666. Being a Day of Solemn Humiliation for the Continuing Pestilence ▪ PHILIP . 4. 5. Let your Moderation be known unto all Men. The Lord is at hand . SOme Graces are primary , radical and fundamental , which having their proper termination in God and Christ , are therefore , as to their formal and immediate beauty , Invisible to any eye , but his who searcheth the Heart and tryeth the Reins . So our Repentance is said to be towards God , and Faith towards our Lord Iesus Christ , Acts 20. 21. our Faith and Hope is said to be in God , 1 Pet. 1. 21. As the Root , though the principal Seat of Life in the Tree , is under ground unseen , but the fruits flowing from that Life are visible ; or , as the Orator saith of a goodly Structure , fastigia spectantur , latent fundament . So the most primitive and vital Graces are in themselves known onely to God , and to the Heart which enjoyes them ; but in and by their fruits they may , and must be known unto men . By our Works we must shew our Faith , Iam. 2. 18. Act. 19. 18. Works , I mean , of transient Charity , which properly termimate upon others , without us ; In which respect our Saviour , though he forbid us to do our Works to be seen of men , in a way of Ostentation , Matth. 6. 1. 6. 16. — 18. yet he commandeth us to let our Light shine before men , in a way of Edification , and to God's Glory , Matth. 5. 16. and in order to the Same End , the Apostle here requireth us to let our Moderation be known unto all men . The words contain , a serious and weighty Doctrine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Lord is near ; and a Christian duty from thence inferred , Let your Moderation be known unto All Men ; or an Exhortation to the Exercise of a Special Grace , and a most Solemn Argument , because , The Lord is at hand . In the Exhortation is observable , 1. The vertue it self required , express'd by the Concrete for the Abstract , not without an Emphasis , as I take it . Sometimes we finde a Concrete Superlative expressed by an Abstract , Ier. 50. 31. Behold I am against thee O Pride , that is , O thou most proud : and here an Extensive Abstract expressed by a Concrete , as if he should have said , Let your Tongue , your Hand , your whole Conversation shew forth to all men , upon all occasions , this excellent and most amiable Grace . 2. The Peculiarity or Characteristical difference of this vertue intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not a bare Philosophical , but a Christian moderation , such as becomes Believers . 3. The Conspicuousness thereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let it be really upon all occasions manifested , for the Honour of Christ , and Credit of Religion . 4. The Impartiality of it , It must be manifested to all men ; not onely unto good men , but unto the froward , that the mouths of Adversaries may be stopped , their Prejudices refuted , their Emnities broken , and they won by the meek and humble Conversation of Believers to the obedience of the Gospell . In the Argument unto this Duty , it is considerable , how many wayes the Lord is near unto his Servants , for their encouragement in so difficult and excellent a Duty ; near , ad Auxilium , to Help them ; near , ad Solatium , to Comfort them ; near , ad Iudicium , to Reward them ; near , per Inhabitantem Gratiam , to direct and enable them ; near , per Exauditionis Clementiam , to Hear and Answer them ; near , per Providentiae oeconomiam , to Support and Protect them . 1. Believers are called unto an high and honourable Condition , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dignity of being the Sons of God , John 1. 12. and in that Condition they may , by the power of Corruption and Temptation , be in danger to be puffed up with pride and arrogancy above others , and to a supineness and security of Living , to sever their Dignity from their Duty : In this Case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as Suidas , Hesychius , and Favorinus render it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is decent or becoming , is to be known ; we must walk secundum decentiam status Christianis , so as becometh the sanctity and dignity of our High Calling . 2. Again , being in common with other men expos'd to the various vicissitudes of Events ; apt in Prosperity to be corrupted , in Adversity to be dejected , and according to diversity of Conditions , to express a dissimilar and uneven behaviour ; here again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let your Moderation be known , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a serene , pacate , and stedfast equability of minde , unshaken and fixed against all Events . 3. Again , being by the state of our Christianity , and by reason of the Emnity which God hath put between the seed of the Woman and the seed of the Serpent , to expect , as Strangers in the midst of Adversaries , manifold afflictions and injuries , as the Scripture hath assured us , Act. 14. 22. 2 ▪ Tim. 3. 12. Here also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let your Moderation be known , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Moderation of patience in bearing Evils ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Moderation of Candor and Equanimity ; not putting suspicious and morose , but favourable constructions upon Actions which have an appearance of unkindness ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Moderation of meekness and placability , an easiness to be entreated , a readiness to forgive ; as the Philosopher saith of such men , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apt to pass by , and to pardon Injuries . 4. Again , having with other men a share and right in publick Iustice , and out of the debt of Self-love , being engaged thereby to preserve our own Interests , we may be tempted to rigour and extremity in the means thereunto , and to lay hold on the utmost advantages against our Brother : Here also the Exhortation is seasonable , that our Moderation be known ; that we be rather ready to part from our own right , than to prosecute it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the strictness of a rigorous inflexibility ; and so the Philosopher saith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a supplying of the defect , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a rectifying and mitigating of the rigour of Legal Justice . 5. Again , because we have the Human Nature burthened with the same common Infirmities , and are of like passions with other men , we may be easily tempted and transported many wayes into inordinateness and excess ; we may use our knowledge and liberty undecently and exorbitantly , to the defiling of our Selves ; we may use them uncharitably , to the grief and scandal of our Brethren , as the Apostle sheweth , Rom. 14. 15 , 21. 1 Cor. 8. 9 , 12. 10. 23 , 28 , 29 , 32. 1 Pet. 2. 16. we may use our power and authority sharply and severely , to the grieving , rather than benefiting our poor Brethren ; in all such Cases the Apostle's Exhortation is seasonable , Let your Moderation be known ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Moderation in Iudgement , not to disquiet the Church , or offend our Brethren with every unnecessary opinion of our own ; not rigidly to insist on our Liberty , to the grief and scandal of our Brethren . Moderation of Power , not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , severe Exactors of the extremity of Justice ; but to adorne our authority , and render it amiable with clemency and meeknesse . Moderation of Passions , not to be transported with excessive delights , overwhelmed with inordinate sorrows , or possessed with any other unruly or tempestuous affection , to the suffocating of Reason , and dishonour of Religion ; but to let Grace and Wisdom hold the reins , and keep within just bounds of Temper and Sobriety whatsoever offers to break forth into undecency and excess . We see the wide extent and comprehensivenesse of this most amiable Grace . Give me leave to speak a word or two to each of these Particulars , and then I shall proceed to that which follows . 1. We must walk secundum decentiam & dignitatem status Christiani , so as becomes the Gospell , that we may credit and honour our most holy Profession , as those who have a Lord to rejoyce in , a God to pray unto , a Blessed appearing of a Glorious Saviour to wait for , as a People whom God hath formed for himself , to shew forth his praise , Isai. 43. 21. This is the frequent Exhortation of the Apostle , that we walk worthy of the Vocation wherewith we are called , Eph. 4. 1. as becometh the Gospel of Christ , Phil. 1. 27. So as we have learned and received Christ Iesus the Lord , Col. 2. 6. worthy of God , who hath called us to his Kingdom and Glory , 1 Thess. 2. 12. as becometh Holyness , as a peculiar People , that we may adorn the Doctrine of God our Saviour in all things , Tit. 2. 3 , 10 , 14. and may shew forth the praises of him , who hath called us out of Darkness into his marvelous Light , 1 Pet. 2. 9. And truly there is nothing deserveth such Lamentation as this , to consider how few there are who live consonantly to the Gospel ; which will too evidently appear , if we consider the Law of Christ , the vow of Baptisme , and compare our Conversations with them . Are not these the Laws of Christ ? He that hateth his Brother , is a Murtherer ; He that looketh on a Woman lustfully , is an Adulterer ; that we Resist not Evill ; that we love our Enemies ; that we lay not up for our selves Treasures in Earth , but in Heaven ; that we enter in at the strait Gate ; that He who will come after him , must deny himself , and take up his Cross and follow him ; that we learn of him to be meek and lowly , who when he was reviled , reviled not again ; when he suffred , threatned not : In one word , that we should walk as he walked , and observe all things whatsoever he hath commanded us ? and have we not solemnly vowed all this in our Baptisme ? wherein we promised to keep a good Conscience towards God , and did in the presence of God and Angels renounce the Devil , the World , and the Flesh , with all their pomps , vanities , and lusts ? and so not onely subscribe to the truth , but undertake the practice of those necessary Doctrines ? And if we should now compare the Lives of Men amongst us , their bare-fac'd and open Profaneness , their daring Atheisme and Blasphemy , their Oaths and Curses , their Luxuries and Excesses , their Wantonness and Impurities , their Variance and Wrath , their Contentions and Defiances , their Bloodshed and Duels , their Implacableness and Revenge , their inordinate love of the profits and pleasure of the World more than of God , their utter unacquaintance with the Yoke of Christ , and the narrow way that leadeth unto Life ; if , I say , we should lay together Christ's Laws , and our Lives , our most solemn Vow , and our most perfidious violations of it , might we not most confidently conclude , aut haec non est Lex Christi , aut nos non sumus Christiani ? Either this is not Christianity , or we are not Christians ? and so Tertullian , Iustin Martyr , and other Antients are bold to affirm of such men , That they are not Christians . Ioannes Picus Mirandula professed , That he had an amazement upon him , when he seriously considered the Studies , or rather Follies of Men : For , saith he , a Madness it is for Men not to believe the Gospel ; which hath been sealed by the blood of Martyrs , published by the preaching of Apostles , confirmed by Miracles , attested by the World , confessed by Devils : Sed longe major insania , si de Evangelii veritate non dubitas , vivere tamen quasi de ejus falsitate non dubitares . But a farr greater Madness it is , if not doubting of the truth of the Gospel , we so live as if we doubted not of the falseness of it . And certainly , they who abuse the Doctrine of the Gospel unto licencious Living , and expose the holy Name of God unto Contempt , by turning his Grace into Lasciviousness , are Christiani nominis probra & Maculae , the stain and dishonour , the blains and ulcers of the Christian ▪ Name , no otherwise belonging unto the body of Christ , than dung and excrements to the Natural body If the Lacedemonian in Plutarch would often look on his Gray Hairs , that he might be put in minde to do nothing unworthy the honour of them ; how much more should we continually minde the dignity of our Relation unto God , as his Children , that we never admit any thing unbecoming the Excellency of so High a Calling . 2ly . Being in danger by the different vicissitudes of divine providence , to be tossed and discomposed with various and unequal Affections , contrary to that stedfastness of Heart which ought alwayes to be in Believers , who have an all-sufficient God to rejoyce in , and a Treasure of exceeding great and precious Promises , ( able by Faith and Hope to ballance the Soul against all Secular Fluctuations and Concussions ) to take Comfort from , In this Case therefore it is necessary that our Moderation be known , that we learn , with the Apostle , in every state to be content , to be abased and suffer need without pusillanimity or despondency , to abound and be full without arrogance or vain-glory . Faith makes a Rich man rejoyce in that he is made low and humbled , to glory no longer in Grass and Flowers ▪ in withering and perishing Contents ; and it makes the Brother of Low degree to rejoyce in that he is exalted to the hope of Salvation , Jam. 1. 9 , 10. When therefore , with David , we finde one while our Mountain strong , and presently we are moved , Psal. 36. 6. when one day , with Ionah , we rejoyce in our Gourd , and another day are as angry because it is withered ; then we must labour for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this pacateness and serenity of Soul ; like Gold , to keep our nature in the fire , like Celestial Bodies , which in all their Motions are regular and steady . Even Heathen men , by the dictates of Reason and Philosophy , have arrived at a very noble Constancy and Composednesse of Minde ; of one , it is said , That in all Companies , Times , I and Places , suos semper Mores retinuit , he never departed nor varied from himself ; of another , that he was never observed either to laugh or weep ; of another , that he was of so equal a Temper , that in his Youth , he had the wisedom of an Old Man , and in his Age the valour of a Young man ; and of that excellent Emperor Marcus Antoninus it is observed by Dion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he was ever like himself , never given to change . How much more should Christians , who have an unchangeable God to take care of them , a Kingdom which cannot be shaken provided for them , Promises which are all yea and Amen , and an Hope which is sure and stedfast set before them , retain a minde like the Rock on which they are built , fixed and inconcussible . Such was the blessed Apostle , as dying , and yet alive ; as chastened , and yet not killed ; as sorrowfull , yet alwayes rejoycing ; as having nothing , and yet possessing all things : and such he would have us all to be , stedfast and unmoveable , 1 Cor. 15. 58. not soon shaken in minde , 2 Thess. 2. 2. but holding our Confidence , and the rejoycing of our Hope firm unto the end , Heb. 3. 6. 3. Being , by the Condition of our Christianity , to expect manifold Afflictions and Injuries in the World ; Here also it is necessary , that our Moderation be known ; Moderation of Patience , in bearing them ; of Candor , in interpreting them ; and of Lenity and meekness , in forgiving them . 1. Moderation of Patience in bearing them , having our Eye more fixed on the hand of God ordering , than on the hand of Man infflicting them ; being more taken up with the Hope of Future Good , than with the Sense of Present Evil ; looking rather with Comfort on the need we have of them , 1 Pet. 1. 16. on the fruit we have from them , Heb. 12. 10. on the Recompence of the Reward which will follow them , Heb. 11. 25 , 26. Rom. 8. 17 , 18. on the love of God , which will support us under them , Heb. 12. 6. on our Communion in them with Christ , for whose sake we suffer them , 1 Pet. 4. 13. on the End of the Lord , who is ever pittifull and of tender mercy to us , in them , Iam 5. 11. than on any present weight or pressure we sustain from them . Nullus dolor est de incursione ▪ Malorum praesentium quibus fiducia est futurorum Bonorum , saith Saint Cyprian : A Man is never miserable by any thing , which cannot take away God or Salvation from him . 2. Moderation of Candor and Equanimity , putting the best Constructions on them , as the Carpenter's Plain rendreth rugged things smooth , as favourable Glasses report Faces better than they are . A meek Spirit doth not easily take up every Injury , not out of dullness , because it cannot understand them ; but out of love , which doth not wittingly or hastily suspect Evil , 1 Cor. 13. 5. which covereth all Sinnes , Prov. 10. 12. which teacheth us to shew all meekness to all men , Tit. 3. 2. we are prohibited Society with some men , 2 Thess. 3. 6. but we are commanded to follow Peace with All , Heb. 12. 14. 3. Moderation of Meekness and Lenity , not resisting of Evill ; nor out of a vindictive Spirit , embracing all advantages to avenge our Selves , as if it were an Argument of a low and dejected Soul not to repay Evil with Evil , and bid a defiance and challenge upon every Wrong ; directly contrary to the Word of God , which maketh it a man's wisedom and glory to pass over a transgression , Prov. 19. 11. and expressly requireth us not to recompence Evil , but to wait on God , Prov. 20. 22. Rom. 12. 17. yea contrary to the noble practice of many magnanimous Heathens , Epaminondas , Agesilaus , Pompey , Caesar , and others , who by their clemency and bounty toward Enemies , provided for their own Safety , and made the way easie unto further victories . But we have a more excellent Example to follow , forbearing one another , and forgiving one another , saith the Apostle , even as Christ forgave you , so also do ye , Col 3. 13. that man can have no assurance of Christs forgiving him , who resolveth to be avenged on his Brother , Matth. 18. 35. He who choseth rather to be a Murtherer , to take away another Mans life , or to throw away his own , than to suffer a Reproach , hath , give me leave to say it , eousque , renounced the Doctrine of Christ , who commandeth us to do good unto those that hate us , and pray for those that despitefully use us , Matth 5. 44. as himself did , Luke 23. 34. who being reviled reviled nor again , but was as a Sheep dumbe before the Shearer , as the Prophet speaks . By this noble Moderation we disappoint those that wrong us , quia fructus Laedentis in dolore laesi est , we fence our selves against the harm which an Injury would do us , as a Canon bullet is deaded by a soft Mudd wall , and the force of a Sword by a pack of Wooll . He that is slow to anger appeaseth strife , Prov. 15. 18. We melt and overcome our Enemie , and heap coals of fire on his head , Rom. 12. 20. But above all we honour God , to whom alone Vengeance belongeth , we adorn the Gospel , and evidence our selves to be the Disciples of Christ. 4. Being subject , by the dictates of overmuch Self-love , to assert with rigour our own Right and Interest , in this Case also the Precept is necessary , Let your Moderation be known ; rather remit of your own Due , than by too earnest an exacting of it , to grieve your Brother , or to discredit your Profession ; Abraham did so , though the nobler Person , yet in order unto Peace and Honor , that their Dissentions might not expose Religion unto reproach amongst the Canaanites , he gave unto Lot the praeoption of what part of the Land he would live in , Gen. 13. 9. It was as free for the Apostle to have taken the Rewards of his Ministry of the Corinthians as of other Churches , yet he purposely refused to use that power , that he might not hinder the Gospel , nor give occasion of glorying against him unto those that sought it , 1 Cor. 9. 12 , 14 , 15. 2 Cor. 1● . 8 , 12 Our Saviour , though he might have insisted on the dignity of his Person , as the Sonne of God , from paying Tribute , yet to avoid offence he did Cedere de Iure , and gave order about the payment of it , Matth. 17. 24 , 25 , 26. No doubt is to be made , but that it is free for Christians to recover their Just Rights by a legal tryal , yet when the Corinthians sued one another before Unbelievers , and thereby exposed the Gospel unto Contempt , the Apostle reproveth them that they did not rather take wrong , and suffer themselves to be defrauded ; the Evil being farr less for them to suffer wrong , than for the Gospel to suffer reproach , 1 Cor. 6. 5 , 6 , 7. Thus doth this most amiable Grace whereby we behave our Selves towards all Men with all Equity , Facility , Equanimity , and Suavity of Conversation , attempering the severity of other Vertues with the Law of Love , exceedingly conduce to the honour of God , and credit of the Gospel , yea to our own safety and interest ; for as a Tempest doth not break the Corn which yields unto it , but the Oaks which withstand it , nor Thunder so easily hurt Shrubs as Cedars , So the wrath and prejudice of Adversaries is exceedingly mitigated and abated by the Humility , Moderation and Meeknesse of those that suffer them . Lastly . Being subject to the same common Passions and Infirmities with other Men , and thereupon lyable to be transported into Excess in the use either of our Knowledge , Power or Liberty ; here also comes in the seasonable use of this excellent Precept , Let your Moderation be known . Moderation of Iudgement , Moderation of Power , and Moderation of Passions . 1. Moderation of Iudgement , that we suffer not our Knowledge to puff us up , but temper it as the Apostle directeth us with Charity , and use it unto Edification , 1 Cor. 8. 1. I do not hereby understand Moderation in the measure or degrees of our Knowledge , as if we should content our Selves with a Mediocrity , and be , at our own choyse , willingly Ignorant of any part of God's revealed will , as we please our selves ; for we are required to grow in Knowledge , 2 Pet. 3. 18. and the Word of Christ must dwell in us richly , Col 3. 16. Nor do I understand a Moderation of Indifferency , as if it matter'd not what Judgement we were of , but had , as the Priscilianists claimed , a Liberty at pleasure to depart from the Rule of Divine Truth in Outward Profession , to serve a present Interest ; for we are to buy the Truth , and not to sell it ; We can do nothing against the Truth , but for it ; We are to hold fast the Faithfull Word , Tit. 1. 9. and having proved all things , to hold fast that which is good , 1 Thess. 5. 21. But by a Moderation in Judgement , I understand these three Things : 1. A Moderation of Sobriety , not to break in and gaze upon hidden and secret things , as the men of Bethshemesh into the Ark , 1 Sam. 6. 19. nor to weary our Selves about Questions , as the Apostle speaks , which are unprofitable and vain , Tit. 3. 9. such as that of Peter , What shall this Man do ? John 21. 21. and that of the Apostles , Wilt thou now restore the Kingdom unto Israel ? Acts 1. 6. But to be wise unto Sobriety , Rom. 12. 3. and to content our Selves with things Revealed , and leave Secret things unto God , Deut. 29. 29. in quem sic Cred●mus , saith Saint Austin , ut aliqua non aperiri etiam pulsantibus nullo modo adversus eum murmurare debeamus . And therefore that good Father Gave no other Answer to a curious Question , than this modest one , Nescio quod Nescio , as Judging an humble Ignorance much better than a proud Curiosity . 2. A Moderation of Humility and Modesty , not to be so opinionative or tenacious of our own private , meerly disputable and problematical Conceptions , wholly unnecessary to Faith , Worship , or Obedience , as out of a love of them , not onely to undervalue and despise the as probable and sober Judgements of other Men , but by an imprudent and unadvised publishing of them , to obtrude them with over confidence on the belief of others , and haply thereby to cause a great disturbance in the Church of God , directly contrary to the Counsel of the Apostle , Hast thou Faith , have it to thy self before God , Rom. 14. 22. It is not fit that the peace of the Church should be endangered by the bold attempts of every daring Pen. Of this sort was that unhappy Controversie in the dayes of Pope Victor , between the Roman and Asiatick Churches , touching the time of Easter , who though former Bishops of Rome had , notwithstanding the different observations in that Case , held intimate fellowship with the Asian Bishops , did out of excess of Passion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Socrates expresseth it , Excommunicate all the Asian Churches , and made a dolefull disturbance in the Church of Christ ; upon which occasion , the forenamed Historian hath a grave Discourse , to shew how several Churches did differ from one another in Matters Ritual , and yet retained firm Unity and Communion still . 3. Moderation of Charity , when in such things wherein a latitude and mutual Tendernesse may be allowed , we choose rather , according to the Doctrine of the Apostle , not to offend our weak Brethren , than unseasonably to insist on our own Knowledge and Liberty . And truly as it is an Honour which Learned men owe unto one another , to allow a liberty of Dissent in Matters of mere opinion , Salvâ compage Fidei , Salvo vinculo Charitatis , Salvâ pace Ecclesiae , ( for those three , Faith , Love , and Peace , are still to be preserved : ) so it is a Charity which Good men owe unto one another , upon the same Salvo's , to bear with the Infirmities of each other , not to judge , or despise , or set at nought our Brethren , as useless and inconsiderable Persons ; but whom God is pleased to receive into His Favour , not to cast them out of Ours . This Latitude and Moderation of Judgement , some Learned men have taken the freedom to extend even to the Case of Subscriptions by Law required ; the learned a Author of the Book called An Answer to Charity maintained , and the late learned b Primate of Armagh Archbishop Bramhall I shall not take upon me to affix any private sense of mine upon Publick Laws , or ever judge it desirable , that the Doctrine of the Church of England should have too slack a tye on the Judgement of the Clergy ; onely sure I am in Points which are not Fidei but Questionum ( as Saint Austin distinguisheth ) in Matters of an inferiour nature , wherein no Man can rationally hold himself bound to trouble or discompose the Mindes of the People , or the Order and Peace of the Church , by an unnecessary publishing of his own private Perswasion , so that his Opinion and the Churches Quiet may be very well consistent together , Learned men have ever allowed this latitude unto one another . 2. Moderation of Power , by gentle and winning wayes , to reform the Manners , allay the Distempers , and conquer the frowardness of inconstant and discontented Mindes ; by placide and leasurely steps and degrees to get the possession of them , and to model and compose them unto an Equal temper . This was the Counsel of the Old men , Speak good unto them and they will be thy Servants for ever , 1 Reg. 12. 7. as Moderation is by grave and prudent men observed to be the preservative of Power ; So Cato in Plutarch , and Iulius Caesar in that excellent Oration which he made unto the Senate in Dion : so certainly it is a special means for the Right administration of it . Therefore the Lord chose Moses the meekest man alive for the Government of his Peculiar people , Num. 12. 3. and of Christ the Prince of Peace it is said , that he would not break the bruised reed , nor quench the smoaking flax , Matth. 12. 20. as he saith of himself , Learn of me for I am meek and lowly , Matth. 11. 29. and the Apostle beseecheth the Corinthians by the Meekness and Gentleness of Christ , 2 Cor. 10. 1. so the same Apostle expresseth his tenderness towards the Church , by the affections sometimes of a Father , 1 Cor. 4. 15. Sometimes of a Mother , Gal. 4. 19. Sometimes of a Nurse , 1 Thess. 2. 7. He calleth upon Timothy , In meekness to instruct those that oppose themselves , because the Servant of the Lord must be Gentle to all men , 2 Tim. 2. 24 , 25. and upon Titus , to shew all Meekness to all men , Tit. 3. 2. Rulers are called Healers , Isai. 3. 7. and a Physician , saith Plutarch , will if it may be cure the Disease of his Patient rather by Sleep and Diet , than by strong Purges . Grave Writers have observed , that even in the avenging of conquer'd Enemies Moderation is advantagious to the Conqueror . He , saith Thucydides , who is kinde to an Enemy provideth for his own Safety ; and surely it cannot but be usefull for Healing Distempers , amongst a long dilacerated and discomposed People , ut quod Belli calamitas introduxit , hoc Pacis Lenitas sopiret , to use the words of Iustinian the Emperor . A course observed with rare clemency by our most Meek and Gracious Soveraign in the Act of General Pardon and Indempnity towards his People . I do often sadly recount with my self the wofull distractions which are in this once flourishing Church , occasion'd by the wantonness of some , and subtilty of others , and can scarce arrive at any other Expedient than Abrahams Iehovah Iireh , Gen. 22. 14. I do not need at all , neither shall I at all presume to bespeak the Reverend Governors of the Church in this Case of Moderation , in any other way than the Apostle doth the Thessalonians in the Case of Brotherly ▪ Love. As touching Moderation ye need not that I write unto you , for you your selves are taught of God to shew all meekness to all men , and to restore those that are overtaken in a fault with the spirit of Meekness , and indeed you do it . One thing I assure my self would greatly conduce to the Healing of our Divisions , and reducing of many unto the Communion of the Church who have departed from it , If all the other Ministers of the Gospel in their respective Places would every where preach the Word with that Soundness , Evidence , and Authority , and so commend themselves to every man's Conscience in the sight of God , reproving Sinne not with Passion , Wrath , and Animosity , but with the Spirit of Meekness , and by the Majesty and Authority of the Word ; ( which alone can convince and awe the Conscience ) would lead such holy , peaceable , and inoffensive Lives , would treat all men with that prudence , meekness , and winning Converse , that all who see and hear them may know that God is in them of a truth , that they do indeed love the Peoples Souls , and so faithfully discharge their Trust , as those that do in good earnest resolve to save themselves and those that hear them . Thus are all the Interests of a Christian Church by all the Officers therein , to be managed and preserved with that wisedom which is from above , which Saint Iames tells us , is first pure , then peaceable , gentle , easie to be entreated , full of mercy and good works , without partiality , and without hypocrisie , whereby the fruit of Righteousness is sowen in peace of them that seek Peace . 3. Moderation of Passion , when we suffer not our Passions to anticipate right Reason , or run beyond the dictates of Practical judgement , when they flye not out beyond their due measure , nor transport us unto any undecency or excess , when they do not like a troubled Sea cast up mire and dirt ; but are like the shaking of clean Water in a Christal Glass , which onely troubleth it , but doth not defile it . For this purpose we must keep sanctified Reason alwayes in the Throne ; The higher and more heavenly the Soul is , the more sedate and calm it will be , Inferiora fulminant , Pacem Summa tenent . We must get the Heart ballanced with such Graces as may in special manner establish it against perturbation of Passion , with clearness of Reason , serenity of Judgment , strength of Wisedom , sobriety and gentleness of Spirit , humility and lowlyness of Minde , ( for ever the more Proud , the more Passionate ) with Self-denial ; for all Impotency of Affections is rooted in an inordinate Self-love ; This will transport a man to furious Anger , to insatiable desires to excessive Delights , to discruciating Fears , to impatient Hopes , to tormenting Sorrows , to gnawing Emulations , to overwhelming Despairs . The Heart , saith the Apostle , is established by Grace , Heb. 13. 9. We have thus largely considered the Duty here required , which the Apostle would further have to be such a Moderation as becometh them as Christians . And therefore the Precept is closed in on all sides of the Text with certain peculiarities of Christians , Rejoycing in the Lord , Verse 4. And what can befall a man to shake and discompose his Heart , who hath a Lord alwayes to rejoyce in ? nearness of that Lord , the Lord is at hand ; And what is there in all the World , the beauty whereof can bewitch with Inordinate Love , the evil whereof can tempt to Immoderate Fears the Heart which can by Faith see Christ coming quickly with a farr more exceeding and abundant weight of glory ? An access in Prayer and Supplication unto the Throne of Grace , v. 6. And what Evils can disquiet the Heart of that Man with anxious , excessive , and discruciating Cares , who hath the bosome of a Father in Heaven to powre out his Requests into ? Lastly , the peace of God which passeth all understanding ; and what Perturbations are able to storm such a Soul as is garrison'd with Divine peace ? There is a mere philosophical Moderation , quae mimice affectat veritatem , as Tertullian speaks . But Christian Moderation is that which is founded in the Law of Christ ; which requireth us not to resist Evil , to love our Enemies , to Bless them that Curse us , to do Good unto those that Hate us , to recompence to no man Evil for Evil , to weep as though we wept not , and to rejoyce as though we rejoyced not . It is founded in the love of Christ , the sense and comfort whereof ballanceth the Soul against the assault of any other Perturbations . It is Regulated by the Example of Christ , of whom we learn to be meek and lowly , to forbear and to forgive , who when he was reviled reviled not again , who prayed for his Persecutors , and saved them by that Blood which their own hands had shed . It is wrought by the spirit of Christ , the fruits whereof are Love , Ioy , Peace , Long-suffering , Gentleness , Goodness , Meekness , as the Apostle speaks . It is ordered to the glory of Christ , and honour of Christianity , when by our Moderation we adorn the Doctrine of God our Saviour , being blameless , and harmless , the Sons of God without rebuke , shining as Lights in the World. For this End it is that the Apostle requireth this Moderation of theirs to be known , not as the Philosophers and Heathen shewed their Vertues for Vain-glory , Ostentation , and Interest , as Gloriae Animalia , & Negociatores Famae , as Tertullian calls them : But that others seeing our good Works may glorifie God in the day of Visitation ; for if they who profess Obedience to the Rule of Christ in the Gospel live dissonantly from the Prescripts of that Rule , they do not onely harden wicked men in their Sinnes , but expose the name of God and his Doctrine unto Reproach , as the Apostle teacheth , Rom. 2. 23 , 24. 1 Tim. 6. 1. as Nathan told David , that by his Sinne he had caused the Enemies ▪ of God to blaspheme , 2 Sam. 12. 14. So perverse and illogical is Malice , as to charge those Sinnes , which are aberrations from the Doctrine of Christianity , upon the Doctrine it self , as genuine Products and Consequences thereof . The Moralist hath observed , that the antient Grecians called a Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Light , teaching him so to live as to be a Light unto others . Sure I am the Apostle hath told us , that though we were by nature Darkness , yet we are Light in the Lord , and therefore should walk as Children of Light , and shine as Lights in the World , Eph. 5. 8. Phil. 2. ●5 . Lastly . As it must be known , so universally known unto All Men ; It must be without Hypocrisie , not attempered to Interests and Designs , like the Devotion of the Pharises , who for a pretence made long Prayers ; like the Civilities of Absolom and Otho , of whom the Historian saith , That he did Adorare vulgum , jacere oscula , & omnia serviliter pro Dominatione . It must be without partiality , not varied or diversified according to the differences of Persons with whom we have to do . We Christians , saith Tertullian , Nullum Bonum sub exceptione Personarum administramus . It must be known to our Brethren , that they may be edified ; it must be known to our Enemies , that their Prejudices may be removed , their Mouths stopped , their Hostilities abated , and their Hearts mollified and perswaded to entertain more just and honourable thoughts of those Precepts of the Gospel by which our Conversations are directed . Many and weighty are the Arguments which might be used to perswade all sober , pious and prudent Christians unto the practise of this most excellent Grace . They may be drawn from Our great Exemplar and Pattern , whom though we finde once with a Curse against a barren Figg-tree , once with a Scourge against Prophaners of his Fathers House , once with Woes against malicious and incorrigible Scribes and Pharises ; yet generally All his Sermons were Blessings , all his Miracles Mercies , all his Conversation meek , lowly , humble , gentle , not suited so much to the greatness and dignity of his Divine Person , as to the oeconomy of his Office , wherein he made himself of no reputation , but took upon him the form of a Servant . From a principal Character of a Disciple of Christ , Humility and Self-denial , which teacheth us not onely to moderate , but to abandon our own Judgements , Wills , Passions , Interests , when ever they stand in Competition with the Glory of Christ , and welfare of his Church , which maketh the same minde be in us which was in Christ Iesus , to look not every man on his own things , but every man on the things of others . From the Credit and Honour of Christianity , which is greatly beautified by the meekness and moderation of those that profess it . Hereby we walk worthy of our Calling , or as those who make it their work to shew forth the worth and dignity of the Christian Profession , when we walk in lowlyness , meekness , long-suffering , unity , and love , Eph. 4. 1 , 2 , 3. as the splendour of a Princes Court is set forth by the Robes and fine Rayments of their Servants , Matth. 11. 8. 2 Sam. 13. 18. So the Servants of Christ shew forth the Honour and Excellency of their Lord , by being cloathed with Humility , 1 Pet 5. 5 : and decked with the Ornament of a meek and quiet Spirit , 1 Pet. 3. 4. From the Breaches , Divisions , and Discomposures which are at any time in the Church or State ; towards the Healing of which Distempers Moderation , Meekness , and Humility , do exceedingly conduce ; though sharp things are used to search wounds , yet Balm and Lenitives are the Medicines that heal them ; as Morter , a soft thing , is used to knit and binde other things together . It is observed by Socrates and Nicephorus of Proclus Patriarch of Constantinople , that being a Man of singular lenity and meekness , he did thereby preserve intire the Dignity of the Church , and by his special prudence healed a very great Division in the Church , bringing back unto the Communion thereof those who had departed from it . From the various vicissitudes and inconstancies of Human Events , whereby many times it cometh to pass , that things which for the present are judged very needfull and profitable , prove inconvenient and dangerous for the future , as Polybius hath observed . Hereby we may in all Conditions be taught Moderation , not to faint or be dejected in the day of Adversity , because God can raise us again ; nor to swell or wax Impotent with Prosperity ▪ because God can as easily depress us . It was a wise Speech of the Lacedemonian Ambassadours unto the Athenians in Thucydides ; That they who have had many alternations and vicissitudes of Good and Evil , cannot but deem it Equal to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diffident and moderate in their Prosperity ; as Coenus the Macedonian said unto Alexander , That nothing did better become him , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Arrian tells us . And so on the other hand , this Grace of Moderation doth so poize and ballance the heart with Christian Constancy and Courage , that it is not easily tossed or overturned by any Tempest ; but , as they say of the Palm tree , beareth up above all the difficulties that would depresse it ; as good Iehosaphat , when he was distressed with a great multitude of Adversaries , said in his Prayer to God ; We have no might against this great Company that cometh against us , neither know we what to do ; but our eyes are upon thee , 2 Chron ▪ 20. 12. Lastly ▪ From the Nearness of Christ , which is the Apostles Argument in the Text , The Lord is at hand . Prope ad Auxilium , Near to help us , The Lord is nigh unto all that call upon him , Psal. 145. 18. Deut. 4. 7. We have no sufficiency of our selves to improve any Talent , to manage any Condition , to use our Knowledge or Liberty , our Power or Prosperity to the Honour of God , or Service of his Church , no power to rejoyce in Adversity , to forgive Injury , to correct the exorbitancy of any inordinate and irregular Passion . Only we have a Lord Near unto us , his Eye upon us to see our Wants , his Ear open to hear our Desires , his Grace present to assist our Duties , his Comforts at hand to support our Hearts , his Power and Providence continually ready to protect our Persons , to vindicate our Innocence , to allay the wrath , and rebuke the attempts of any that would harm us . This is one Principal cause of all our Impatiency and Perturbation , that we are so soon shaken and discomposed with every Temptation , so soon posed with every Difficulty , that we do soon despond under every Storm , Because we do not with an Eye of Faith look up unto God as one that Careth for us , and is ever near at hand as a Sun and a Shield , a Sanctuary and an Hiding Place to secure us against all our Fears . Prope ad judicium , Near to judge us , to take a Full and Impartiall Review of all that is done by us , and accordingly to Recompence either Rest or Trouble , as the Apostle speaks . This is a Fundamentall doctrine which we all avow as an Article of the Christian Faith. Act. 17. 13. Rom. 14. 10. 2. Cor 5. 10. That Christ shall Come as the Ordained Officer to whom all Judgement is Committed , in flaming Fire , attended with all the Holy Angels ; Matth. 25. 31 ▪ 2. Thess. 1. 7 , 8. Iud. 10. 14 , 15. to give a Righteous , an Impartiall , and finall Doom and State unto the Everlasting Condition of all men . Before whose most dreadfull Tribunal we must all appear , Stripp'd of all our Wealth , Honors , Dignities , Retinues , accompanied with nothing but our Consciences , and our Works , whether good or Evill , to beare witness of us , and there receive a proportionable Sentence to the things which we have done : Holy men a Sentence of Absolution and Mercy , for the manifestation of Gods glorious Grace , when he shall come to be Magnified in his Saints , and admired in all those that believe . Wicked men a Sentence of Rejection and Everlasting destruction from the presence of the Lord , for the manifestation of his glorious Power and Justice , when all the Devils in Hell and Powers of Darkness shall be brought all together , and be trodden down under his Feet , when all the low and narrow Interests of Secular wealth , pleasures , power and greatness which short-sighted men so passionately dote upon , and so eagerly pursue , shall to their Everlasting disappointment be swallowed up in the general Conflagration and so vanish for ever . When the poor and pittiful Artifices , whereby angry Mortalls do countermine and supplant one another , and mutually project each others vexations , shall to the confusion of the Contrivers be detected and derided . In a word , when nothing that ever we have done , shall afford benefit or comfort to us , any further then as it was with a single and upright aime directed to the Glory of God , and mannaged by the Law of Love. Certainly this is one principal Reason of all Immoderation amongst Men , of Despondence in Adversity , of Insolence in Prosperity , of Excess in Delights , of Perturbation in Passions , of vindictive Retaliations ; one principal Reason why they do not with a single Eye and an unbiassed Heart mannage all their Actions and Designes to the Glory of God , the Credit of the Gospel , the Interest of Christianity , the Edification and Salvation of the Souls of Men , but often suffer weak Passions , Prejudices , Interests to State , model and over-rule their Designes ; the Reason I say of all is , Because the Terror of the Lord hath not perswaded them , because they are not sufficiently awed with the All-seeing Eye , and near approach of the Lord of Glory , before whom all their wayes are naked , with whom all their Sinnes are laid up in store , and sealed amongst his Treasures . Let us therefore seriously resolve to regulate all our Actions by our Great Accompt . To say with Iob , What shall I do when God riseth up , and when he visiteth what shall I answer him ? Job 31. 14. He hath entrusted me with many Talents , with a Rich Treasure of Power and Interest , of Wisedom and Honour , of Wealth and Learning , he hath deposited with me the Custody of his Eternal Gospel , the Grand Interests of the Church of Christ , and of the Precious Souls which he redeemed with his own Blood. God forbid that I should ever suffer any Immoderate Passions , or Prejudices , or Partialities , or low and narrow Interests of mine own so farr to transport me , as that I should betray so great a Trust , and provoke the wrath of so Holy and Just a Judge . God enable me with that Equanimity and Singleness of Heart , without Hypocrisie , and without Partiality , with a direct Eye to the Glory of God , the Kingdom of Christ , the Edification and Peace of his Church , the Flourishing of his Gospel , and the Prosperity of the Souls of his People ; so to discharge every Trust reposed in me , as that I may be able to give up mine Accompts with Joy , and when the Chief Shepheard shall appear , I may lift up my Head in the day of Redemption , and receive a Crown of Glory which fadeth not away . Thus let your Moderation be known unto All men , because the Lord is at hand in his future approaching Iudgements .. But hath not the Lord been at hand , near us , in the middest of us already by many strange intermingled Providences , by a series of Glorious Mercies , and a vicissitude of dreadfull Judgments ; as if he would both wayes try , whether by the one we would be led unto Repentance , or by the other learn Righteousness ? Is it a small Mercy , that we have had the Gospel of Salvation in the purity of the Reformed Religion for so long a time in this Land , having brought ▪ forth so little Fruit in answer to the Light and Grace which hath been therein revealed unto us ? I have read an Observation in one of the Homilies of our Church ( if my memory do not greatly faile me ) That we shall not often finde , that a Nation which hath had the Gospel in purity , and not brought forth the Fruits thereof , hath enjoyed it much longer than 100 years . I do not mention this as a sad Presage , for I dare not set bounds to the infinite Mercy and Patience of God , his Judgements are unsearchable , and his Wayes past finding out ; the secret things belong unto him , and things revealed to us and our Children ; It is not for us to know the Times or the Seasons , which the Father hath put in his own Power : onely I desire , by this sad Observation , to awaken both my self and you timely to consider the things that do belong unto our Peace , before they be hidden from our Eyes ; for this is a sober and certain Truth , that the Sins of a Church , as the Fruits of a well-ordered Garden , do ripen much faster than those of a Wilderness ; and therefore the Prophet Amos calleth them by the name of Summer Fruit , Amos 8. 2. The Prophet Ieremiah compareth the Judgements threatned against them unto the Rod of an Almond-tree , Jer. 1. 11. which shooteth forth her Blossoms before other Trees . And therefore when we have reason to fear that God will hasten Iudgements , we have great reason to resolve with holy David , to make hast and not to delay to keep his Commandements . Again , was it not a great and eminent Mercy , when God commanded up into the Scabbard the Sword of violent men , swell'd into Pride and Arrogance , with their many Successes , when he infatuated their Counsells , shattered and dissipated their Undertakings , and swallowed them up in the confusion of their own Consultations ? Was it not a glorious and wonderfull Mercy , that after a long and bitter Banishment the Lord brought back our dread Soveraign in the Chariots of Aminadab , upon the wings of Loyalty and Love unto his Royal Throne , without the effusion of one drop of Blood , and thereby made way for a stable and durable Settlement both of Church and State ? To say nothing of the other ordinary Mercies , of flourishing of Trade , and plenty of Provisions , wherewith this Nation hath been for a long time blessed : And may it not be said of us as it was of Hezekiah , that we have not rendered again according to the Benefits done unto us ? but have surfeited and played the Wantons with these great Mercies ; so that the Lord hath been provoked to lift up his Hand in many sore and dismal Judgements against us ? For after that Thousands and Ten Thousands had fallen by the Sword of an unnaturall War in the High Places of the Field , he hath stirred up Potent Adversaries abroad against us , though blessed be his Name we have not only hitherto been delivered from their Fury , but by signall Successes have had good reason to hope that the Lord hath owned our Righteous Cause . Yet for all this , his Anger is not turned away , but his Hand is stretched out still ; for he hath in these two years last past emptied this City and Nation in very many parts thereof , as we may I presume with good Reason compute , above an Hundred Thousand of her Inhabitants , by the fury of a raging and contagious Pestilence , the like whereunto possibly cannot be paralell'd for some Hundred of years . And yet after all this , his Anger hath not been turned away , but his Hand is streched out still . He hath likewise contended by Fire , and by the late direfull Conflagration , hath laid in Ashes the glorious Metropolis of this Nation , hath made desolate almost all her goodly Palaces , and laid waste almost all the Sanctuaries of God therein . Thus the Lord hath come with Fire , and with his Chariots like a whirlewind , to render his Anger with fury , and his Rebuke with flames of Fire ; for by Fire and by Sword hath he pleaded with us , and the Slain of the Lord have been many . We see how the Lord hath been near us both in wayes of Mercy and of Judgement , as if he would say of us as of Ephraim , Is Ephraim my dear Son ? is he a pleasant Child ? for since I speak against him I do earnestly remember him still , therefore my Bowels are troubled for him . I will surely have mercy upon him , saith the Lord. And again , How shall I give thee up Ephraim , How shall I deliver thee Israel ? How shall I make thee as Admah ? How shall I set thee as Zeboim ? Mine heart is turned within me , my Repentings are kindled together . I will not execute the fiercenes of mine Anger , I will not return to destroy Ephraim , for I am God and not Man , &c. Jer. 31. 20. Hos. 11. 8 , 9. I shall Limit the Inference from all this to the first Acception , which I gave of the Original Word in the text , namely , to teach us from hence to walk as becometh the dignity of our High Calling , according to that Exhortation of the Apostle , Let your Conversation be as becometh the Gospel of Christ. For every thing of the Gospel doth call upon us for Holyness of Life , the Author of it a Pattern of Holyness , He that saith he abideth in him , must walk even as he walked , 1. Ioh. 2. 6. The End of it a design of Holyness , That we being delivered out of the hand of our Enemies , might serve him without fear in Holyness and Righteousness before him all the dayes of our life The Doctrine of it a Mystery of Godliness , 1. Tim. 2. 16. There is not an Article of the Creed which hath not Holyness a Consequent of it . The Laws of it Prescripts of Holiness , Be ye perfect as your Heavenly Father is perfect , Matth. 5. 48. The Cardinall Graces of it Faith , Love , and Hope , all Principles of Holyness , Faith Purifieth the Heart and worketh by Love , Act. 15. 9. Gal. 5. 6. Love is the fulfilling of the Law , Rom. 13. 10. Herein is Love if we keep his Commandements , 1 Joh. 5. 3. And every one that hath this Hope in him purifieth himself even as he is pure , 1 Joh. 3. 3. No man can rationally hope to be like unto Christ in Glory hereafter , who resolves to be unlike unto him in Grace and Holyness here ; for Glory is the Consummation and Reward of Grace . All the precious Promises of the Gospel invite unto Holyness , Having these Promises , dearly beloved , let us cleanse our Selves from all filthiness of Flesh and Spirit , perfecting Holyness in the fear of God , 2 Cor. 7. 1. Lastly , the dreadfull Threatnings of the Gospel drive unto Holyness ; since we know , that without Holyness no Man shall see the Lord , Heb. 12. 14. and that he will come in flaming Fire to take vengeance on those that know not God , and that obey not the Gospel of our Lord Iesus Christ , 2 Thess. 1. 8. And therefore as ever we expect to enjoy the Benefits of the Gospel , ( without the which we are of all Creatures the most miserable ) we must shew forth the Efficacy and Power of the Grace of the Gospel in our Hearts and Lives , which teacheth us to deny Vngodlyness and Worldly Lusts , and to Live Soberly , Righteously , and Godly in this Present World , Tit. 2. 11 , 12. which that we may all do , The God of Peace , who brought again from the Dead the Lord Jesus , the Great Shepheard of the Sheep , through the Blood of the Everlasting Covenant , make us perfect in every Good Work to do his Will , working in us that which is pleasing in his sight , through Jesus Christ ; to whom be Glory for Ever and Ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A57156-e180 a For the Church of England I am persuaded that the con●ia●t Doctrine of it is so pure and orthodox , that whosoever believes it , and lives according to it , undoubtedly he shall be saved ; and that there is no error in it which may ne●e sitate or warrant any man to disturb the Peace , or renounce the Communion of it This , in my opinion , is all intended by Subscription ; and thus much if you conceive me not ready to subscribe , your Charity I assure you is much mistaken . In the Preface , Sect. 40. b We do not suffer any man to reject the 39 Articles of the Church of England at his pleasure ▪ yet neither do we look upon them as Essentials of saving Faith , or Legacies of Christ and his Apostles : but in a mean , as pious Opinions , fitted for the preservation of Unity . Neither do we oblige any man to believe them , but only not to contradict them . In the Treatise called , Schisme guarded and beaten back upon the right Owners , &c. Sect. 1. cap. 11. pag. 190. See also his Iust Vindication of the Church of England , Cap. 6. p. 156. 
A57154	----	Self-deniall opened and applyed in a sermon before the Reverend Assembly of Divines on a day of their private humiliation / by Edward Reynolds ... Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A57154 of text R11641 in the English Short Title Catalog (Wing R1279). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 84 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57154 Wing R1279 ESTC R11641 13573063 ocm 13573063 100399 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57154) Transcribed from: (Early English Books Online ; image set 100399) Images scanned from microfilm: (Early English books, 1641-1700 ; 799:15) Self-deniall opened and applyed in a sermon before the Reverend Assembly of Divines on a day of their private humiliation / by Edward Reynolds ... Reynolds, Edward, 1599-1676. [4], 47 p. Printed by T. Maxey for Robert Bostock ..., London : 1652. Reproduction of original in Huntington Library. eng Bible. -- N.T. -- Matthew XVI, 24 -- Sermons. Self-denial -- Sermons. Self-denial -- Early works to 1800. A57154 R11641 (Wing R1279). civilwar no Self-deniall: opened and applyed in a sermon before the reverend Assembly of Divines: on a day of their private humiliation. By Edward Reyno Reynolds, Edward 1652 15644 8 70 0 0 0 0 50 D The rate of 50 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2004-01 Aptara Keyed and coded from ProQuest page images 2004-02 Olivia Bottum Sampled and proofread 2004-02 Olivia Bottum Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion SELF-DENIALL : Opened and Applyed IN A SERMON BEFORE The Reverend Assembly OF DIVINES : On a Day of their private HUMILIATION . BY EDWARD REYNOLDS , D.D. Minister of the Word of God at Braunston in Northamtonshire , and a Member of That ASSEMBLY . The Second Edition . LONDON , Printed by T. Maxey , for Robert Bostock , at the signe of the Kings Head in Paul's Church-yard . 1652. To the Reverend Assembly of DIVINES . Brethren and Fathers , THis Sermon was preached by your command , and in your alone audience : nor had it gone further then those wals , had not the importunity of many Reverend Brethren amongst your selves urged the Publication of it . The Argument of the Sermon taught me to lay aside mine own judgment touching the expediency or seasonablenesse of this action , seeing the judgments of so many godly and learned Brethren concur for it . I have this advantage and benefit by the publishing of it , that I may return some small tribute of thanks for those many grave , judicious , and learned Debates , those many gracious and heavenly excercises , that sweet and most delightfull Society , whereof I have been made a partaker by sitting amongst you ; which truly have made my life , amidst many great losses and greater infirmities , more cheerfull to me , then even mine own judgment in such sad and calamitous times could otherwise willingly have allowed it to be . Yet it will be a farther accession unto this content , if you shall be pleased to accept of this poor part of my labours , first preached in your hearing , and now submitted to your view ; from him , whose hearts desire and prayer is , That the Lord ( whose you are , and whom you serve ) would prosper all your Labours for the good of his Church , and make you happy Instruments of healing the Breaches , reconciling the Differences , preventing the Confusions , and advancing the Peace of his Sion . Your most humble servant in the Lord , E.R. SELF-DENIAL : Opened and Applyed in a Sermon before the Reverend Assembly of DIVINES . MATTH. 16. 24. Then said Iesus unto his Disciples , If any man will come after me , let him deny himself , and take up his crosse , and follow me . WE may observe of CHRIST , that usually when there appeared in him any evidences of humane frailtie , lest his servants should thereat bee offended and stumble , hee was pleased at the same time to give some notable demonstration of his divine Power : hee was born weak and poor , as other Infants , but attended on by * a multitude of glorious Angels , proclaiming him to the Shepherds , and by a speciall * Starre , leading the wise men to worship him . Hee was hungry , and Tempted by Satan as other men ; but by his divine power a he vanquished the enemy , and was ministred unto by Angels . He was deceived in the fig-tree , which he went to for fruit , and found none , and so shewed the infirmitie of an humane ignorance ; but withall immediately did b manifest his divine power in drying it up from the roots . c He was crucified ( as the Apostle telleth us ) in weaknesse ; and yet withall he did even then manifest himself The Lord of glory , by d rending the rocks , opening the graves , darkning the Sun , converting the thief and the Centurion , and e so triumphing over principalities and powers . On the other side , we may observe when holy men in Scripture f have been in any notable manner honoured by God , he hath been pleased so to order it , that some intercurrent providence or other should fall out to humble them , lest they should be too highly exalted in their owne thoughts . It was so with g David : After his Kingdom setled , and great Victories over enemies obtained , steps in a great sin , which humbled and afflicted him all his life after . So with h Hezekiah , after he had been raised up by a great deliverance from a potent enemy , and a sentence of death , hee falls into a sin of pride and vain-glory , upon which the Lord revealed unto him his purpose of leading his people and children into captivity , and giving up his Treasures into the hands of the King of Babylon ; which caused him to humble himself for the pride of his heart . So with i Paul , hee was caught up to the third Heavens , and heard unspeakable words , and saw visions of the Lord ; but withall there was given him a thorn in the flesh , the messenger of Satan to buffet him , left he should be exalted above measure through the abundance of the revelations . And so it was with Peter here in this Chapter , Hee made a glorious confession of Christ the Messiah , Thou art Christ the Son of the living God ; and Christ highly honoured him for it ; And I also say unto thee , saith Christ , Thou art Peter , and upon this Rock I will build my Church : Which * though we are to understand principally of the Rock which he had confessed , as the Learned expound it ; yet there is something of * speciall honour therein bestowed upon Peter . We read in Scripture of a two-fold foundation of the Church ; A personall foundation , which is but one ; for other foundation can no man lay , then that is laid , which is Christ Iesus , 1 Cor. 3. 11. And a Doctrinal foundation ; for the Church is said to be built upon the foundation of the Prophets and Apostles , Ephes. 2. 20. and so we read of Twelve foundations in the new Jerusalem , Revel. 21. 14. Now , amongst these , as Peter had the precedence in faith , to make the first confession of Christ to be the Messiah ; so hee had the honour to be the first of those twelve Foundations , who should first of all plant the Gospel , and gather a Church unto Christ after his Resurrection , as we finde he did , Acts 2. In which respect haply it is , that the Gospel of the Circumcision is said to have been committed unto Peter , Gal. 2. 7 , 8. because the Gospel was by Christs appointment to be first of all preached to the Jews , who were God's first-born , Acts 3. 26. and 13. 46. Exod 4. 22. Now from this time of Peter's Confession , Christ ( to take off all mistakes touching his Kingdom ) began to acquaint his Disciples with his Sufferings : whereat Peter is presently offended , and taketh upon him to advise his Master , and rebuke him , Be it far from thee , this shall not be unto thee . Hereupon Christ sharply reprehends him : It is not now , Thou art Peter ; but , Thou art Satan , a Tempter , * an Adversary to the work of Christs mediation ; ( for , so much the word elsewhere implies , Num. 22. 22. 2 Sam. 19. 22. ) not now a stone for building , but a stone * of offence ; Thou savourest not the things of God , but the things which are of men : that is , Thou hast a carnal and corrupt judgment of me , and of my Kingdom , conceiving of it according to the common apprehensions and expectations of men , and not according to the counsell and will of God . In this Reprehension there is 1. A personal correption , ver. 22. 2. Doctrinall Instruction ; teaching his Disciples and the people , That all they who would ( as Peter had done ) own him for the Messiah and King of the Church , must not promise themselves great things under him in the world , but must resolve to walk in the steps which he would tread out before them , viz. To deny themselves as he did , Matth. 26. 42. and to bear a Crosse , as he also did , Iohn 19. 17. and so to follow him . And to take off all prejudice and scandall , he assures them , That whatever their fears and suspicions might be of so hard a service , yet thus to deny themselves was the onely way to save themselves , vers. 25 , 26. and thus to bear a Cross the only way to a Crown and glorious reward , vers. 27. which , lest it should seem an empty promise without evidence and assurance , he undertakes to confirme shortly after by an ocular and sensible demonstration , vers. 28. which we may understand either of his glorious transfiguration the week after , Matth. 27. 1 , 2. or of his glorious Ascension in their sight , Acts 1. 9. or of his pouring forth the holy Spirit upon them in fiery Tongues , Acts 2. 2 , 3. or of his more full manifestation of his Kingdom and Glory unto his servant Iohn by the ministery of Angels , in his glorious Revelation , Apoc. 1. 1. Unto all which ( though the context seeme to relate principally unto the first ) may that promise of our Saviour be understood to refer . The words then are a Character of a Disciple of Christ ; He is one who must deny himself , and that not in some more easie matters ; but thorowly , and in all things , so far as suffering , and suffering to the uttermost , Pain , Death , Shame , for those three things are contained in the Cross ; and all this , first , willingly ; he must take up his Cross , it must be an act of election , not of compulsion . Secondly , Obediently , to do it with this resolution , of following Christ ; both his Command and Example ; as a Lord , because he requires it ; as a Leader , because he goes before us in it . I have singled out the Argument of Self-Deniall , to speak of , in this reverend and grave Audience , as being very suteable to the state , not only of Christians always , but more particularly of these present times wherein we live , and of those special businesses wherewith we are intrusted : wherein , having in two or three words considered what is meant by Denying , and what by a mans self , I shall briefly dispatch the Doctrinal part according to those premises . For the first , the Original word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is emphatical , as Chrysostome notes , and signifieth not simply negare , but pernegare , or prorsus negare , totally , utterly to deny , not at all to spare or regard , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as Theophylact and Suidas : it importeth a perfect or universal Denial . It is rendred by Beza , Abdicet seipsum , which is as much as to reject and cast off , as a man doth a graceless son , whom he will not owne any more for his , which is the same thing in a Family with that which the Law calls Ignominiosa missio in an Army . For the second , Man is taken most ordinarily three wayes in Scripture , either in respect to his Creation , or to his Traduction , or to his Renovation ; the Natural man , the Old man , and the New man ; and so consequently by a man's self I understand , first , a man's sinfull self ; ( to put that branch in the first place for our method of proceeding ) which the Apostle calls the Old man , Ephes. 4. 22. The Earthly Adam , 1 Cor. 15. 47 , 48. The Body of Death , Rom. 7. 24. The Carnal minde , Rom. 8. 7. Our Earthly members , Col. 3. 5. in which sense to Deny a mans self , is in the Apostles phrase , to Deny ungodliness and worldly lusts , Tit. 2. 12. Secondly , A man's natural self : and that 1. in regard of Being and substance , and so it imp●orts our life , which is the continuance and preservation of Being : And the faculties and powers of nature , our understanding , will , appetites , senses , fleshly members . 2. In regard of Well-being , or the outward Ornaments and Comforts of life , which may all be reduced unto three heads ; 1. external Relations , as between husband and wife , parent and childe , brother and brother , friend and friend , &c. 2. Special Gifts and endowments , as Learning , Wisdom , Power , or any other abilities of mind or body . 3. Common Ends , which naturally men pursue and seek after , and are all by the Apostle comprized under three Heads , of Profit , Pleasure , and Honour ; the lusts of the eyes , the lusts of the flesh , and the pride of life , 1 Ioh. 2. 16. Houses , Lands , Lordships , great possessions : fleshly , worldly , natural , unnatural , artificial delights : Liberty , Praise , Favour , Applause , Preferment : any thing from which a man doth draw any kind of content or satisfaction in order to himself . Thirdly , a Man's morall , vertuous , Renewed self ; for as Lusts are the members of the Old man , so Graces are the members of the New man ; and as the first Adam begets us after his image , Gen. 5. 3. so the second Adam regenerates us after his Image , Col. 3. 10. 1 Cor. 15. 49. Rom. 8. 29. From the one we receive Lust for Lust , and from the other Grace for Grace . Now these things being thus premised , according unto this threefold Self , there are three branches of this duty of Self-Denial : For some things are to be denied simply and absolutely ; some things conditionally and upon supposition ; and some things comparatively and in certaine respects . 1. Absolutely and Simply , so a man is to Deny his sinfull felf , and that two wayes ; first , Generally , as it importeth the whole Body of Corruption and Concupiscence , which we are to mortifie and subdue , to crucifie and revenge the Blood of Christ against it , Colos. 3. 5. Rom 8. 13. whereunto is required a formal and perpetual endeavour by actual exercise of grace , because things Natural ( as Lust is ) though they be never so much altered and abated for the time , will yet ex se , return and reduce themselves to their original state and strength again , if they be not still kept under . As a stone will fall down to its natural place by its own inclination , as soon as the impressed force which carried it upward is worn out ; and water will reduce it self unto its natural coldness , if fire be not constantly kept under it . Neither may we expect , that because grace belongs unto our renewed nature , therefore it should with the same natural facility suppress Lust , as Lust without the workings of grace would return to its natural vigour and force again : For there is this remarkable difference between Lust and Grace , That the workings of Lust are totally ab intus , as to the root of them , and require not any forraign force or activity to concurr with them , or to set them on motion ; and therefore though weakned , they are still offering to return to their strength again . But the workings of Grace , though partly ab intus , when vitall principles and spiritual habits are infused , do yet require an actual concurrence , cooperation , and assistance of the Spirit of Christ immediatly as from him ; for , it is he who worketh in us for to Will and to Do : As there is an aptness in a weapon to cut , in a wheele to move ; yet that cutteth not , this moveth not , without a further vital faculty applying it to these uses . And therefore though there be no need of labour for Lust to recover strength , ( because it is naturally apt to return thereunto of it self ) yet there is need of much diligence , and earnest waiting upon Christ by Faith and Prayer , for the continued supplies of his Spirit , whereby the Graces which are in us may be kept on work in the constant mortifying and subduing of our Lusts , because the habits of Grace infused do not work alone of themselves without such supplies . Secondly , Specially , in regard of these personal Corruptions which we in our particulars are more notably carried unto , which David calls the keeping of himself from his own iniquity , Psal. 18. 23. for , though natural corruption , where-ever it is , be a Seminary of all sin , yet in particular persons it usually putteth it self forth more notably in some particular sins . As the sap of the Earth is the fomes and matter of all kinde of fruits ; yet in one ground it sorts better with Wheat , in another with Barley ; in this Tree it becomes a Grape , in another an Olive : so original sin in one man runs most into Avarice , in another into Sensuality , in a third into Pride and Vain-glory , and the like . We read of National sins , the lying and laziness of the Cretians , Tit. 1. 12. the curiosity and inquisitiveness of the Athenians , Acts 17. 21. the pride and cruelty of the Babylonians , Isai. 47. the robbery of the Sabeans and Caldeans , Iob 1. 15. 17. And we read of Personal sins , the stubbornness of Pharaoh , the gainsaying of Corah , the envy of Saul , the churlishness of Nabal , the ambition of Absolom , the intemperance of Felix , the sorcery of Simon Magus , &c. Thus particular persons have their more proper sins , whereby they have most of all dishonoured God , withstood his Spirit , neglected and resisted his Grace , and defiled their own Consciences ; and therefore in Conversation , though Repentance , as an Hound , drive the whole Herd of sin before it , yet the dart of the Word sticks most in this sin , which is thereby singled out for a more particular detestation . 11. Conditionlly , and upon supposition of God's special Call , and in that sense we are to Deny our natural self , which we are the rather to do ; first , because God calls no man to deny his whole self , and wholly to all purposes , at any time or in any case . He allows us , yea , he requires us to seek the good of our souls , to seek any thing without the which we cannot be happy , to promote by all means our own salvation , to seek our selves out of our selves , in Christ and in his Righteousness . Secondly , because he never calls us unto any either morose and cruel , or superstitious Self-Denial , such as is that of the covetous worldling , who when he wanteth nothing that he desires , wanteth power and an heart to eat thereof , and bereaveth himself of good , though the things which God gives , he gives them unto us to enjoy , Eccles. 4. 8. & 6. 2. 1 Tim. 6. 17. or as that of Baal's Priests , and the Sect of the Flagellantes , who cut and whip'd themselves in their frantick devotions , as faire the Cafuist telleth us of Francis and Benedict , two Founders of the regular Devotions or Superstition in the Church of Rome , that they were wont to cast themselves naked into Snow , and amongst Thornes to vex their bodies . A notable Relation of which kinde of Self-Deniall ( I know not whether more nastie or superstitious ) a learned and grave Divine of ours hath largely collected out of Climacus and Lewes of Granada , in the fourth part of his Christian Warfare . But we are then called by God to Deny our selves , our Reason , Wisdom , Parts , Learning , Ease , Wealth , Lands , Houses , Honour , Favour , Credit , Applause , Father , Mother , Wife , Children , Life , whatsoever is dearest unto us , whensoever it stands in Opposition unto , or in Competition with Christ , his Glory , Kingdom , or Command . In which sense we are to deny our selves Alwayes , in praeparatione animae : And Actually , whensoever any thing dear unto us is inconsistent with the Conscience of our duty to God . And thus ( to instance onely in our own profession ) Paul regardeth neither Liberty , nor Life , in comparison of the Gospel of Grace , and of the Name of the Lord Jesus , Acts 20. 24. Acts 21. 13. Nor Micaiah his safety or reputation in Ahab's Court , 1 Reg. 22. 14. Nor Levi his father or mother , or brethren , or children in the zeal of God's honour , Deut. 33. 9. Nor Ezekiel his dear wife , the delight of his eyes , when God took her away with a stroke , and forbad him to mourn for her , Ezek. 24. 16 , 17 , 18. Nor Matthew his receipt of Custome , Luke 5. 27. Nor Iames and Iohn their Nets , their Ships , their Father , when they were called to follow Christ , Matth. 4. 21 , 22. In this case things are to be denied two manner of wayes : First , as Temptations and Snares , when they are either Baits to draw us into sin , or are themselves the Fruits and wages of sin . When they are Baits unto sin ; If thy brother ( saith the Lord ) the son of thy mother , or the son of thy daughter , or the wife of thy bosome , or thy friend which is as thine own soul , entice thee secretly , saying , Let us go and serve other gods , which thou hast not known , thou , nor thy fathers , &c. Thou shalt not consent unto him , nor hearken unto him , neither shall thine eye pity him , neither shalt thou spare , neither shalt thou conceal him : But thou shalt surely kill him , thine hand shall be first against him to put him to death , &c. Deut. 13. 6 , 9. Though an Idol be made of Silver and Gold , yet being an Idol , it must be thrown away with detestation like a menstruous Cloth , Isai. 30. 22. If Simon Magus offered money for the gifts of the Spirit , the Apostle doth abhorr so abominable a negotiation , Acts 8. 20. Even the Brasen Serpent when it becomes a snare by the abuse of men , is no longer preserved as a Monument of mercy , but broken in pieces as Nehushtan , a piece of brass , 2 Kings 16. 4. When they are themselves the fruits and wages of sin : so Zaeheus denies himself in all his unjust gaine , which he had gotten by sycophancy and defraudation , and when Christ offers to come into his house , will not suffer Mammon to shut the door against him , Luke 19. 8. Restitution , as it is a most necessary , so it is one of the hardest parts of Self-denial , when a covetous heart must be forced to vomit up all its sweet morsels again . Unjust Gaine is like a barbed arrow , it kills if it stay within the body , and it teares , and pulls the flesh away with it if it be drawn out ; as the Fox in the Fable , which having crept in at a narrow hole to feede on a prey , and being filled was grown too big to make an escape at the same passage , was constrained for saving his life to empty and starve himself again , that he might go out by the same way as he came in . II. As oblation and sacrifices , whensoever Christ calls us to dedicate them unto him : when Abraham was called from his country into a land of so journing , which he knew not : when Daniel was called from a King's Court to a den of Lions : when Moses from the honours of Egypt to the afflictions of God's people : when the Disciples from their nets and their ships to follow Christ , and wait upon a persecuted Ministry : when Paul from an active to a passive persecution , immediatly they consulted not with flesh and blood , but willingly left their own comforts to obey Gods commands . In Conversion , the uses , the property of all we have is altered ; all our vessels , all our merchandize must be superscribed with a new title , Holiness to the Lord , Isa. 23. 18. Zech. 14. 20 , 21. Then mens chief care will be to honour the Lord with their substance , Prov. 3. 9. to bring their Sons , their Silver , their Gold to the name of the Lord , the holy One of Israel , Isa. 60. 9. All we are , or have , we have it on this condition , to use it , to leave it , to lay it out , to lay it down , unto the honour of our Master , from whose bounty we received it . III. Comparatively , and in some respect so we are to deny our Renewed self , our very vertues and graces . In the nature and notion of duties , so we are bound to seek , to pray for , to practice , to improve , to treasure up , and exceedingly to value them : but in relation unto righteousness , in the notion of a Covenant of life and salvation , and in comparison of Christ , so we must esteem all things losse for the excellency of the knowledg of Christ Iesus our Lord , Phil. 3. 8 , 9 , 10. It is a dangerous thing to hang the weight of a soul upon any thing which hath any mixture of weakness , imperfection , or corruption in it , as the purest and best of all our duties have . Vae etiam laudabili vitae hominum , si remotâ misericordiâ discutias eam . It is a dangerous thing to teach , that Faith , or any other evangelical vertue , as it is a work done by us , doth justifie , or succeed in the place of legall obedience unto the purpose of life . There is nothing to be called our righteousnesse , but Iehova tzidkenu , Ier. 23. 6. Faith justifies as the window may be said to enlighten , because it alone is apt ( which no other part of the structure is ) to convey and transmit that light which ariseth out of , and belongeth unto another body , and not unto it ; therefore it doth not justifie habitually , as a thing fixed in us ; but instrumentally , as that which receives and lets in the righteousness of Christ , shining through it upon us ; as the Cup feeds by the Wine which it conveys ; as the Looking-glass maketh the wall to glister , by reflecting the beam of the Sun from it self upon it . The sum of all in one word , is this : We all profess our selves to be Disciples of Christ , and Candidates of glory and immortality by him , and we have all promised to follow him whithersoever he leads us . Now whosoever will be in truth , what he is in promise and profession , must learn this fundamentall duty , to deny himself , willingly and obediently to forsake all sin , to subdue all general concupiscence , with his own proper and personal corruptions , absolutely , without any limitation or exception . To cast away and forsake , alwayes , in preparation of heart ; and actually , whensoever Christ calls thereunto , whatsoever is neer or dear unto him , whensoever it becomes either a snare to conscience , as a baite unto , or fruit of sin : or a sacrifice unto God , as matter of duty : to undervalue and disesteem the best of all his graces in respect of the righteousness of Christ , and in order to justification in the sight of God : looking on every thing , being , well-being , outward enjoyments , inward abilities , vertues , graces , as matters of no rate or estimation , when Christ and the conscience of duty standeth in competition with them . I have done with the Doctrinal part of this point , and am sorry to have so long detained a learned Auditory with things so fully known unto them before . I now proceed to Application . It is said when Christ preached this Doctrine , that he called the people unto him with his Disciples , Mar. 8. 34. My Exhortation proportionably unto you and my self shall be double . One as we are the people of Christ , the other as we are his Disciples , and Ministers . As the people of Christ , let us be exhorted , I. To take heed of that sin which is formally opposite unto Self-denial , as a sin most pernicious and obstructive to salvation , which is the sin of Self-love , or self-estimation ; a most comprehensive and seminal lust , which lies at the root of every other sin : for , unto the formality of every sin belongeth an inordinate conversion of a creature unto it self , and therefore it is set by the Apostle as Commander in chief in the head of a whole Regiment of sins , 2 Tim. 3. 1 , 5. It branches it self into two great sins , Self-seeking , as an end , and Self-depending , as a means unto that end , ( for , he that worketh for himself , will work from himself too . ) Self-seeking , when men neither regard the Will and Call of God , nor the need and good of man , but are wholly taken up in serving their own wills and desires , Seeking their own things , and not the things of Iesus Christ , Phil. 2. 21. Like the Prophet's empty Vine , bringing fruit onely to themselves , Hos. 10. 1. Obeying their own wills against God's , Ier. 18. 12. 44. 17. giving ear to the temptation of their own lusts , Iames 1. 14. making their own eyes Judges of right and wrong , Iudg , 17. 6. whence arise proud reasonings and contendings against the Truth ; falseness of heart in God's Covenant ; falling off from his Service ; leaning upon our own wisdom ; with many distempered and froward passions which usually attend upon a will wedded unto it self . Now this kind of Self-love our Saviour here telleth us is indeed the greatest Self-hatred that can be . Whosoever will save his life shall lose it , and whosoever will lose his life for my sake , shall find it , v. 25. Our love and our life should still go together ; for , all things are loved in order to life . That onely may be the terminus of our love , which is the fountain of our life . If any man have his life from himself , that man's love may rest in himself . Now the Apostle will tell us that Christ is our life , Col. 3. 4. Gal. 2. 20. ( for , the life we have without him , is but gradus ad mortem ) and therefore he must be our love too ( as Ignatius called him . ) His end , his will , his wisdome must be ours . As all Rivers run into the Sea , and do not stay within themselves , and so are kept from being harmfull . If the Sun should keep its light , the Clouds their rain , the Earth its sap unto themselves , what use were there of them , or benefit by them ? God hath made all things in such a sweet subordination , that each one serving that which is above it self , inanimate animate , and both man , and man God ; all the services of all the creatures should finally meet and run into God , who alone is worthy of all service and obedience . Self-depending is , when we put confidence ( for Spirituall ends , which respect righteousnesse and salvation ) in our graces , expecting pardon of sin , favour with God , and finall happinesse from our own duties ; as the Jews did , Rom. 10. 3. And when for other Civill and publick ends wee put confidence in Men , Counsels , Horses , Treasures , in an Arm of flesh , rising and sinking , confiding and drooping or desponding , according as second causes doe ebb or flow : A sin which in these times wee are too much guilty of , and whereby God being so greatly provoked , might justly leave us to our selves , that when wee finde our selves fatherlesse , we might be driven more closely to finde mercy in him . It is a sin very injurious to the Love , Power , Wisdome , Mercy , Truth of God , upon which Attributes of his our confidence should cast anchor ; For all these are immutable , alwayes the same , ever equally neer unto us , tender of us , ready to engage themselves for us : And therefore there should not be such changes , such risings and fallings in our dependance upon him . But wee weak men are like a Ship at anchor ; though the anchor be fastned unto a sure Rock , which moveth not , yet the Ship notwithstanding is subject still to tossings and unquietnesse , when windes and wayes beat upon it : So , though our anchor and confidence have a sure and stedfast ground to keep it unmovable ; yet according to the different aspect of second causes , our hearts are too apt to waver and change ; one while to say with David , I shall never be moved ; and presently , upon the turne of things , to be faint and troubled againe . Therefore wee should pray and labour for a more stable and composed frame of heart : Say not one while , The enemy is strong , now we shall be devoured : say not another time , The enemy is weak , now we shall prevail , and have an end of trouble . But let us learn to sanctifie the Lord God of Hosts himself in our hearts , let him be our fear , and let him be our hope : when he humbleth us , let us fear , and yet still trust in him , because if we repent and return , hee will lift us up ; ( for , it is all one with him to help , whether with many , or them that have no power . ) And when hee exalteth us , let us rejoyce , and yet still tremble ; because if we be proud , and provoke him , hee lifteth us up in anger , that hee may make our ruine and fall the greater , as the Psalmist speaks , Thou hast lifted me up , and cast me down . Let us be the more earnestly exhorted unto the practise of this duty , by how much the more necessary it is , and foundamental unto salvation : for which purpose let us learn and put in use these few brief , but excellent Rules . 1. To exalt the Word and Counsel of God in our judgements . In matters of Faith , Worship , and Obedience , let us fetch our light from him , and not lean on our own wisdom , nor be wise in our own eyes , Prov. 23. 4. Isai. 5. 21. nor suffer natural and carnal reasonings to elude and shift off any Divine truth , whereby lust should be restrained , and conscience guided . 2. To exalt the authority of God in our wills , to say as Paul did , Lord , what wilt thou have me to do ? This is the great point upon which all duty hangs . The principal point in difference between God and sinners is , whose Will shall stand , his or theirs . Cesset voluntas propria , non erit infernus , said Bernard truly : Conquer Will , and you conquer Hell . 3. To exalt the honour of God in all our aimes . Let us be willing that it go well or ill with our selves , according as the one or the other doth most make for God's glory , and for the advancing of his Name ; to say as David , If I shall find favour in the eyes of the Lord , he will bring me again , and shew me his habitation : But if he thus say , I have no delight in thee , behold here am I , let him do to me as seemeth good unto him , 2 Sam. 15. 25 , 26. To say with Iob , cap. 1. 21. as well when he taketh away when he giveth , Blessed be his Name . To say with Paul , Let Christ be magnified in my body ; whether it be by life or by death , Phil. 1. 20. It is fitter that he should have his honour , then that we should have our ease . It may be our prayer , that he would glorifie himself in our deliverance ; but it must be our choice , rather not to be delivered , then that he should not be glorified . If thou wilt ( Lord ) be glorified by our deliverance , we shall admire and magnifie thy mercy ; But if thou wilt be glorified by our destruction , we must needs adore thy dominion over us , and acknowledg thy righteous judgment in proceeding against us . Lastly , To set up the love of Christ and his Church uppermost in our hearts : this love will constrain us , and make us willing to be offered up in the publick service : to say with Ionah , Cast me into the sea , so the tempest may be stilled : to say with Esther , I If perish , I perish : to say with Paul , I will very gladly spend & be spent , though the more abundantly I love , the less I be loved : and , we are glad when we are weak , and you are strong . This publick Love will cry down all private interest , and make us say to our selves as Elisha to Gehazi , Is this a time to receive money , and to receive garments , and olive-yards , and vine-yards , and sheep , and oxen , and men-servants , and maid-servants ? 2 Kin. 5. 16. and as Ieremy to Baruch , The Lord is breaking down , and plucking up ; and seekest thou great things for thy self ? seek them not , Ier. 45. 4 , 5. Certainly , that man cannot without great repentance and restitution expect mercy from Christ , who , so he may promote his own private and sordid ends , quocunque modo , and make a prey and merchandize of the calamity of his brethren , and the times ; cares not how he defraud , spoile , devoure , suck from the publick into his own Cisterne , regards not which way the Church or the State fall , back or edge , sinke or swim , so he may sleep in a whole skin , and secure his own stake , and fish in troubled waters , and with the unjust Steward , write down fifty for an hundred ; and like a Fly , suck fatnesse and nourishment unto himself out of the wounds and sores , out of the blood and tears , out of the ruines and calamities of other men . Surely , if ever God's hands were clapped at any dishonest gain ; if ever the flying roll did seize upon the houses of perjurious robbers , to consume the Timber and the Stones thereof : if ever the curse of Gehazi did attend upon ill-gotten treasures ; if ever Salt and Brimstome were spread upon lands purchased with iniquity : if ever fire did devour the habitations of injustice : if ever a wo did hunt those who increase that which is not their own , and build with blood : if ever the stone did cry out of the wall , and the beam out of the timber answer it : if ever the furrows of the field did complain , and call for thistles in stead of wheat , and cockle in stead of barly : such men as these must expect that the wrath of God will mingle gall and bitternesse with such wages of iniquity , they are sure never to enjoy them in their lives with comfort , nor to leave them at their deaths in peace , nor to transmit them to their posterity without a canker and curse . The robbery of the wicked shall destroy them . Pro. 21. 7. Now then for the quickning of us to this necessary duty , there are two notable encouragements in the text . 1. It enableth us to take up our cross , meekly , willingly , obediently to accept , and bear whatsoever affliction God shall lay upon us . The less we value our selves , the better able shall we be to digest any troubles that befall us . We are not moved at the breaking of an earthen or wodden vessel ▪ but if a Diamond or rich Jewel be defaced , it doth greatly affect us the more vile we are in our own eyes , the more unmoved we shall be when any bruize or breach is made upon us . Who am I , that I should fret against God , or cavill at the ways of his providence ? that I should think my self wise enough to teach , or great enough to swell against the will of my Master ? why should the servant esteem his back too delicate to bear the burden , or his hands too tender to do the work which his Master was pleased to bear , and to do before him ? Did Christ bear a crosse to save me ? and shall not I do the same to serve him ? did he bear His , the heaviest that ever lay on the shoulders of a man ? and shall not I bear mine , which he by his hath made so light and easie ? Surely , if we could have spiritual apprehensions of things as they are in the eyes of God , Angels , and good men , shame would be esteemed a matter of honor and glorying , when it is for Christ . The Apostles went away from the presence of the Counsel rejoycing , Act. 5. 41. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that they were honored with dishonor , or had the dignity conferred upon them to suffer shame for the name of Christ . 2. It enableth us to follow Christ in all duties of obedience . When I can say , not my will , I shall quickly say , Thy will be done ; I shall follow him as a Lord . No so necessary a qualification to service , as self-denial : Christ himself , though by the dignity of his person he were free , yet being in the form of a servant , did not seek , nor do his own will , but the will of him that sent him . Joh. 5. 30. & 6. 38. I shall follow him as an example : for what he cōmands us to do , to the doing thereof he encourageth us by his own example , Ioh. 13. 15. Legal obedience is in hearing and doing ; but Evangelical obedience for the most part is in hearing and imitating , 1 Pet. 2. 21. For this end we were predestinated , unto this we were called , that we might be conformed unto him , hear him in all things whatsoever he shall say , Act. 3. 22. and follow him wheresoever he shall go , Rev. 14. 4. To give up our selves in all things unto his wisdom to counsel , and unto his will to command us , and in no service of his to confer with flesh or blood . This is the highest & noblest disposition of a child of God , and that wherein he most resembleth Christ , to exclude and prescinde all self-respects in every thing wherein his Master is to be served and glorified . Self-seeking ever proceeds from lowness of mind . The more truly & spiritually noble any man is , the more publick-spirited for God's honour , and the good of Church and State . Look among the creatures , and you will ever finde , that those who live onely to and for themselves , are either base or wild , mean , or tyrannicall . Worms , caterpillars , weezles , mice , rats , live and eat only for themselves ; this is their basenesse . Lions , Wolves , Leopards , Tigers , prey and ravine onely for themselves ; they plow not your land , carry not your burdens , submit not to your commands ; this is their wildnesse . But the noblest creatures , as Sun , Moon , Stars , have spheres of activity , wherein they work for the publick good , and the more large their sphere , the more noble their nature . God hath planted a kind of natural self-denial in all creatures . Light things will move downward , and heavie things will move upward , to preserve the compages of nature from a rupture . And he hath planted a kind of Morall Self-deniall in very Heathen men , whereby they preferre the publick safety and interest above themselves . As Pompey answered the man who would have disswaded him from going upon a publick , but dangerous Expedition , Necesse est ut eam , non ut vivam . But we are never enough out of our selves , till Christ have taken the spoils of us , and divided all that is in us unto himself and his Church ; and enabled us , when Satan calls upon Wit , to be wanton or scurrilous : upon Reason , to be proud and hereticall : upon Will , to be stubborn and froward : upon Passion , to be disorderly and violent : upon Power , to be insolent and injurious : upon Wisdome , to be cunning and crooked : upon Learning , to be flatulent and aëry : upon Wealth , to be luxurious : upon Greatnesse of minde , to be ambitious , or the like : to answer , I am neither Yours , nor mine owne ; I am bought with a price , and his I am who so dearly bought me . He denyed himself to purchase me , I will deny my self to serve him : I will not be so unwise as to lose my soule by being unthankful for the saving of it ; or to forfeit Christ by serving his enemy , and so ruine my self . I have done with the exhortation which respects us as the People of Christ : And come in the last place to the other which concerns us as his Disciples and Ministers . It consisteth of two branches . 1. That we would pray for , 2. That we would practice this excellent duty . For motives unto both which let us seriously consider , 1. That nothing in the world is more dangerous to the publick welfare of States or Churches , then private self-seeking . One false tooth or notch in a wheele will spoile the motion of an exquisite instrument . One string in a Lute which hath a private tune of its own , dissonant and unharmonious to all the rest , will corrupt the whole Musick : one self-seeker who would be baited with a wedge of gold , and a Babylonish garment , had almost brought mischief upon the camp of Israel . Private Interest will ever obstruct publick duties : what shall I do for the hundred Talents ? will be a strong objection against a necessary resolution . It was private interest made Pharaoh oppresse Israel , that they might not grow too strong and potent a people , Exo. 1. 10. It was private interest made Ieroboam set up the Calves at Dan and Bethel , least unity of worship should reduce the ten tribes to the house of David again ▪ 1 Kin. 12. 26 , 27 , 28. It was private interest made the Iews crucifie the Lord of glory , If we let this man alone , the Romans will come and destroy our place and Nation , Ioh. 11. 48. ( for indeed there was a publick fame and expectation of a great Prince to arise out of Iudea , who was to rule over all the world , which the Romans blindly believe was made good , when Vespasian , who had been the Praefectus of that Province , came to the Empire . ) It was private interest made Demetrius and the crafts-men cry up Diana , and cry down the Gospel , Act. 19. 24 27. As little ditches joyned to the sides of a great River , will draw it away from its own channell ; or as a Wen , or some other unnatural excrescency will suck away unto it self nourishment from the whole body . 2. On the other hand , That self-denial is an admirable preparation unto great services : the more low and useless we are in our own eyes , the fitter we are to be imploied by God , who powreth the oyl of his grace in vasa cōtrita , into brokē vessels . When God offred Mos. to destroy Israel , & make of him a great nation , he hath no heart to such preferment , his magistrate-affectiō to the people of God swallow'd up his family-affection , & all regard to all domestical interests , Ex. 32. 10. 11. So Ioshua his successor divided the land of Canaan amongst the Tribes , & had no portion allotted for himself till the publick was served , and that by the care of the people , Ios. 19. 48. when the people of God were afflicted in Nehemiah's time , he was so far from adding therunto by any act of oppression or violence , that he remitted much of his own right , and refused to eat the bread of the Governor , Neh. 5. 14. Solomon prays not for riches , revenge , or any matter of private advantage , but for a publick grace , the spirit of wisdom for government , 1 Kin. 3. 9. He had the heart of a Governor before , & that taught him to pray for the head of a Governor too . How low was David in his own eys , when God took him to feed his people ? Who am I ? what is my Father's house , that thou hast brought mee hitherto ? 2 Sam. 7. 28. How doth Moses even to a sinful modesty , under-rate himself , when he is to be imployed in a great service ? Who am I , that I should goe to Pharaoh ? I am not eloquent , I am of a slow speech , and a slow tongue , Ex. 3. 11. & 4. 10. It is true , there was in this declining of his , somthing of Self hid in his heart , to wit , the fear of enemies , which God took notice of , when he tels him , The men are dead which sought thy life , Ch. 4. 19. yet I doubt not , but Moses did truly conceive of his unfitness for that service , as he spake . So Isaiah , a great Prophet , Wo is me , I am undone ; for I am a man of unclean lips , Isa. 6. 5. So Paul , I was a blasphemer , a persecuter , injurious ; and yet I obtained mercy , the mercy of pardon , the mercy of imployment ; mercy to be a Saint , mercy to be an Apostle . Greatest of siners , less then the least of Saints ; and yet that Apostle , who laboured more abundantly then all the rest , 1 Cor. 15. 10. Before we use great Timber in buildings , we lay it out in the Wind and Sun , to draw out all its own natural moisture : before we use brick , we fetch out the softness of the clay , which it hath of it self , and harden it in a furnace , that it may be fit for service : we cannot make lime and mortar of Stones , so long as they retain their naturall hardnesse , till by the heat of fire they be made dissolvable , and so fit to temper : So the Lord humbleth and draweth out selfe-thoughts , self-sap , self-indispositions , any thing which might cause shrinking or warping , before he intrusts his servants with great imployments . High buildings have deep foundations , tall Cedars deep roots , quantum vertice , tantum radice ; Richest Treasure is drawne out of the lowest mines : God layes the foundation of great works in despised and selfe-despising instruments , in a day of small things , as it were , in a graine of mustard-seed , that he may have the greater honour . What a high dignity was it to the Virgin Mary , to bee the Mother of God ? She will tell us what foundation God laid in her for this dignity : He had respect to the low estate of his handmaid , Luke 1. 48. What graces doth Christ honour to be the Keyes of eternall life but self-denying Graces ? Faith and Repentance . By the one wherof we are taught to go out of our selves , by the other to abhor our selves . 3. Consider again , That there are no conditions of life which are not exceeding subject unto the temptation of self-seeking . Some men gaine by the publick troubles ; if differences should be composed , and a happy end put to these calamities , their offices , commands , advantages , employments would expire ; they must then shrink back into their wonted lower condition again . Others gaine by the crimes of men , by their sensuality , luxury , prodigality , excesse , malice , contentions ; some by one sinne , others by another . If there should be a too strict Reformation , and animadversion over the Exorbitancies of men , there would much lesse water drive their Mill ; and as Iohn Baptist , so in this respect , might they say of Christ , If he increase , we must decrease . We in our profession have our temptations too : If so much duty be required , so much preaching ▪ humiliation , thanksgiving , admonition , superintendency ; so frequent returnes and vicissitudes of service do attend our office , wee must then shake hands for ever with all our outward ease and quiet , and resolve never more to have the power and possession of our selves . We might instance endlessely in things of this nature , from the Throne to the Plow . Now then it much behooveth us who are the Lord's remembrancers , to pray earnestly unto him for a large spirit of self-denial upon all in publick service , both others and our selves , That God would preserve us all from this dangerous temptation , That he would take out of us all our own sap and lusts , whatever would make us warp , and shrink , and crack , and bee unserviceable to the State , the Church , the Community whereunto we belong . She who was to marry an Israelite , being her self an Alien , was to be shaven and pared , and taken as it were from her own former shape , before she became an Israelite . The Daughter of Pharaoh is no fit wife for Solomon , till she forget her own people and her father's house , Psalm 45. 10. Rahab , Babylon , Tyre , Ethiopia , Philistia , must renounce their naturall and Gentilitian honours , and derive their genealogy from Zion , before they can be usefull unto the service and glory of God : All my springs ( saith he , speaking of Sion ) are in thee , Psalm 87. A man who works all for , and out of himself , is like a standing Lake , which harbours Toads and Vermine , of very little use , of no pure use at all ; but they who deny themselves , and work for God , and from God , are like the streams of a spring ; their sweetness , and pureness running out of the springs and fountains of Sion , make them fit for their Master's use , and prepared unto every good work . Let us therefore , I say , pray for all who are in publick imployment , That God would give them publick spirits . For the King's Majesty , That God would fill his heart with this excellent grace , and with the love of the common welfare above all other respects or Interests , That he may bewail his poor people , as David did , What have these sheep done , that in a difference of mine they should suffer such bitter things ? That God would mercifully preserve him from joyning with the Enemies of pure Religion ( to the endangering thereof ) for the promoting of such ends , as those Enemies of God , even according to the principles and practices of their Religion , are much more likely in the conclusion to betray and destroy , then promote or preserve . For the Parliament , That God would double upon them the Spirit of Selfe-Deniall ; that as they have denied themselves , their ease , pleasures , estates , and have indefatigably wrastled with mountainous difficulties to vindicate publick liberty and reformation : so God would keep it alwayes in the imaginations and resolutions of their hearts , to seek the wealth of the people ; and as Mordecai did , to speak peace unto them , and to their seed , Ester 10. 3. That God would cause them still to speak comfortably unto the Levites , who teach the good knowledge of the Lord ; and to command them to carry forth all filthinesse out of the holy place , as good Hezekiah did , 2 Chron. 29. 5. & 30. 22. That no jealousies may ever break asunder , but that piety and wisdom may most sweetly knit together the Civill and the Ecclesiasticall Dispensations in things pertaining to God and his House . For the Armies : That God would pour out upon them the noble spirit of selfe-deniall , and carry them by his power and blessing with unwearied resolutions to the services they are intrusted withall . That nothing but the alone desires of anhappy and well-grounded peace may put spirits and vigor into the sword of war . For our selves , That we may in all matters of duty and service deny our selves . It is a singular mercy of Christ unto us , so to order the businesse of his Church , as that the reverence of the persons and function of his Ministers should be as it were complicated and linked up together with his own honour , according as he hath said , He that heareth you , heareth me ; and he that despiseth you , despiseth me ; whosoever entertaine honourable thoughts of Christ by our Ministry , cannot but therewithall reverence us , and esteem the feet of those beautifull , who discover such glad tydings unto them . And it is but a counterfeit and hypocriticall pretence of zeal for piety , which is accompanied with any low thoughts , or contemptuous undervaluing of the Ministers of the Gospel . The Galathians received Paul as an Angel of God , yea , as Christ himself , and would have plucked out their own eyes to have given them unto him : But though Christ hath joyned these things together , yet it is our duty in all our aimes and desires to abstract and prescinde our Master's interest from our own reward ; to seek Christ's honor alone , and to leave unto him the care of ours . I dare not think or suspect that in any of our humble advices and petitions to the honourable Houses of Parliament , we have at all pursued any private Interest of our own , but only that service which wee are perswaded Christ hath entrusted his Ministers withall , which I am fully assured hath been the only scope we have aimed at : yet because some are jealous with a jealousie of suspition , that it is so ; Let us our selves also be jealous with a jealousie of fear and caution , that it may not be so : and let us pray for humble and selfe-denying hearts , that God would enable us to passe through evill report , and through good report ; and would furnish us with such spirituall meeknesse and wisdome , as that we may be able to make it manifest to the consciences of all , even of enemies themselves , that as we preach not our selves but Christ Iesus the Lord , so we seek not our selves or our own things , but the things of Iesus Christ ; nor affect dominion over the people of God , but would only be helpers of their joy , and furtherers of their salvation , and servants unto them for Iesus sake . I have done with the first part of my exhortation , to stir us up in behalf of our selves and others , to pray unto God to bestow this excellent grace upon all who are entrusted in publick services , unto which ( had I sooner thought of it ) I would have subjoyned a-like exhortation unto every one of us in our Ministry , to presse and urge the practice of this duty upon our people , especially when we preach before those who are called unto publick trusts , and in whose hands the managing of great and common affaires is deposited . For , certainly , self-seekers can never serve the publick with fidelity . I now proceed unto my last part of my application , viz. An exhortation unto us our selves to practice this heavenly duty , wherin I can but offer a sceleton , and some naked lineaments of what might have been more fully enlarged . I shall branch this exhortation likewise into two parts : One concerning our generall Ministry , the other concerning our particular Relation unto the service of this Assembly . For the former ; ( I shall need say nothing of the third way of self-deniall ; there being none , I presume , either here or in our Ministry , who so value their own graces as to seek righteousnesse from them , or to hang salvation upon them . ) Of the two former , let me crave leave to offer a word or two . First , That we would study to deny our selves in those more peculiar and speciall failings which we are subject unto as Ministers of the Gospell : many particulars might be singled out , I shall name but two at this time , namely Affection of New Lights in Doctrine , and of New senses and Expositions of Scripture . For the former , there are in this age of Liberty ( for , usually such men do Captare Tempora impacata & inquieta , as Petrus Aerodius a learned Civilian telleth us ) very many itching and wanton wits , men of an Athenian temper , who spend all their time in nothing else but to hear and to tell some New Theology , who flie after too high notions , and abstruse , metaphysicall , unheard-of fancies ; not contenting themselves with the wholsome form of sound words , and the general harmony of Orthodox Doctrine ; who direct all the studies and navigations of their minds unto Theologia incognita , to practice new experiments , and to make new discoveries . For mine own part , I never liked Projectors in any kind , they usually delude others , and undo themselves : But above all , a Projector in Learning is one of the most unhappy : and of all Learning , none more dangerous then a Projector in Theology ; the likeliest piece of timber of any other , out of which to shape first a Sceptick , and after that an Heretick , and at last an Atheist ; such were the Ancient Hereticks of old , Valentinus , Basilides , Montanus , Marcus , and therest , who as Eusebius telleth us , were wont to amuse the people with strange words , and unintelligible expressions , the better to draw them first into admiration , and by that into belief ; and such were in our later age of the Church , Faustus Socinus , and Conradus Vorstius , and divers others , whose corrupt and bold doctrines , have spread like a gangrene , and miserably infested the Churches of Christ in other Countreys . And many such are likely enough to arise and multiply in these Kingdoms ( heretofore famous for unity in Doctrine ) if the fancies of New Light , and Liberty of Conscience ( falsely so called ) should go on and prevail : one sad example whereof wee have already in the prodigious and most execrable blasphemies of a Socinian Heretick , to say nothing of any other distempers . I do not doubt , but when the prophecies of Scripture , touching the affaires of the Church which are yet future ( of which I beleeve there are many ) shall be fulfilled , there will by that meanes bee much more light in understanding such predictions , then it is possible yet to have of them while they are unfulfilled ; ( for , the accomplishment of prophecies are the best and surest expositions of them . ) But in things Doctrinall , and Evangelicall , in matters of Faith , Duty , and Godlinesse ( which , I am sure , ought to be the heads of our preaching ) to cry up New Lights , and to amuze the people with Metaphysicall fancies , and Chimicall extractions , as if they were deep and heavenly mysteries , and in the meane time to neglect the preaching of duty , and the savory and saving principles of Repentance and new Obedience , is the next way to introduce Scepticism into the Church , and a farre readier means to make men question the truth of all that they learned before , then ever to attain any certain knowledge of the things which are newly taught them . In this therefore let ministeriall prudence and zeale for the souls of our hearers , and for the peace of the Church , teach us to deny all pride and wantonnesse of wit , which would offer to tempt and transport us into by wayes , and make us busie our selves in finding out a North-west passage ( if I may so speak ) unto heaven ; but let us content our selves with the words of truth and sobernesse , with the wholesome forme of sound words , that we may be wormen who need not be ashamed , rightly dividing the word of truth ; and making manifest the will of God to the consciences of our hearers by demonstrations of the spirit and of power , that they being convinced , and the secrets of their hearts discovered , may fall downe and worship God , and acknowledge that God is in us of a truth . 2. Let us learne to deny our selves in the affectation of new senses and meanings of Scripture , in indulging a liberty to our own wits and fancies , to pick exceptions at the pious and solid expositions of other learned men . Wee know how affectation of Allegories and forced allusions in Origen and some other Ancients , and affectation of Cabalismes in many Rabbinicall Doctors , hath pitifully wrested and abused the holy Text ; which is no small sinne in the Apostle Peter's judgement , 2 Pet. 3. 16. Dic ubi cubas in meridie , you know what a wilde and proud sense the Donatists put upon that place to maintaine their African Schisme . But as Iuvenal said of children , Naxima debetur pueris reverencia , I may say in another sense of the holy Scriptures , that wee owe much reverence and veneration unto them , and we may not without much modesty , and gravity , and godly fear , set our selves to the expounding of them . I do not deny ( it were injurious to the gifts and graces of Gods Spirit , bestowed differently upon them , so to doe ) but that we may deliver our own private conceptions upon any part of Scripture , though unobserved by others before us , ( that may be revealed to another which sitteth by , which a former had not discovered ; ) But I dislike the affectation of finding something new and strange in every thing we read , though plaine , easie , and by others literally and clearly expounded ; a coming with prejudice unto the labours of our brethren , and a willingnesse to find faults and defects in what they have done before us . Whensoever therefore we judge it needfull to interpose any opinion or sense of our owne , let us , First , do it with humility and submission , with reservation of Honour and Reverence unto others from whom we differ ; not a magisterially or tribunitially , with an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as if we spake rather Oracles then opinions . Secondly , let us in this case take heed of departing vel latum vnguem from the b analogy of faith , and that knowledge which is according unto godlinesse , into diverticles of fancy , or criticall curiosity ; but let us resolve ever to judge those expositions best and soundest , which are most Orthodox , practicall , heavenly , and most tending unto the furtherance of duty and godlinesse . Secondly , for the second branch of self-deniall , let us learn in the service of Christ's Church to deny our naturall self , to spend and be spent , and like burning Lights be contented to wear out , and be consumed in our Master's service . There are many things will call upon us for the performance of this duty . 1. The prejudices and jealousies which men are apt to conceive against us . Some look upon us as if we did drive a designe , and affect a domination , and fought great things for our selves . Very many likewise have an evil eye upon the outward condition and prosperity of the Ministers ; they are apt to object unto us , and very ready to lay plots , and subscribe Petitions against us in the matter of our maintenance . Meaner rayment , courser diet , narrower harbour , every way magis curta supellex judged good enough , and much fitter for us . In these and the like cases it becomes us , and it is our duty to maintaine and vindicate Iura Ministerii and decentiam Statûs ; wee cannot without unworthy cowardize betray the rights which belong unto our places . The Apostle Paul doth magnifie his office , and so in our degree and proportion must we ; and he will plead for double honour in behalfe of those who labour in the Word and Doctrine , and so may we . Only because these are things which concerne our own order , and so we may by prejudice be mis-judged in the discharge of such duties as these , as if we did seek and serve our selves ; Let us do it with such tendernesse , as that we may stop the mouths of those who watch for occasion against us ; and by our humility , meekness , innocency , wisdome , contempt of the world , and all the pleasures and vanities thereof , using it as if wee used it not , without vanity , without levity , without excesse , by our bounty and charity , and ministring to the necessities of the Saints , and making all our substance appear to have written on it , Holinesse to the Lord , we may put to silence the ignorance of foolish , and the calumnies of envious men . 2. The weaknesses of divers men , who are but babes in knowledge , men of low and narrow capacities , will likewise call upon us to deny our selves in our parts and learning ; though we could set forth a feast of strong meats , of wine , of fatted things ; yet we must descend and provide milk , and cibum praemansum for such as these ; and with the Apostle , be all things to all men , that by all meanes we may save some . In some Seas and winds , the maine saile may be hoised up ; in others , the lesse you spread the swifter you move . Paul had strong arguments when he disputed with the Philosophers at Athens ; and easie , low exhortations when he instructed the servants and children at Ephesus . 3. The pride , frowardnesse , and humours of men will many times minde us of this duty . Usually men will expect to be pleased and flattered , when indeed they ought to be reproved by us . Our relations unto them , our dependencies upon them , will tempt us to forbare unwelcome truths , lest we forfeit our reputation with them , our supplies from them . In this case wee must resolve to deny our relations , our dependencies , to preferre the truth of God , and the conscience of duty before the favours of men , though the more we love , the lesse we be loved . Cowardize in a Minister is baser then in a Souldier , by how much our warfare is more honourable . A faithfull reproofe will get more love and honour at the last , then a sinfull and fawning dissimulation . Though Paul reproved the dissimulation of Peter , yet Peter praiseth the wisdome of Paul . Pessimum inimicorum genus , laudantes . A man can have no worse enemy in the world then a flattering and fawning Minister , that dares not deale plainely with his conscience . We are in much more danger to wrong the souls of men by our oyle , then by our salt ; by our praises , then by our reproofs . Lastly , the sad condition of the Church of God in these times of distraction and distress , doth mainly call upon us for this duty of Self-deniall , that wee would set our selves more to seek the welfare of the whole , and the closing up of the sad breaches that are amongst us , then how to advance our owne ends , or to advantage our selves . And in this case there are two things wee should learn to deny . 1. Our owne interests in comparison of the common safety . Let it never enter into the desires of any of us to wish , or be contented that the troubles continue , that the breaches and differences be kept still open till parties be balanced , till wee can by time work out more probable meanes to advance our owne interests . Oh that such a thing as sides and parties should bee ever thought on amongst Brethren , when Churches and Kingdomes are in a flame ! You remember the story in Plutarch , of Themistocles and Aristides , two great Commanders , who though there were private differences between themselves , yet being at any time joyned in Commission upon publick service , either military or civil , for the good of their Countrey , they were wont to leave their enmities at the gates of the City , and go on with amity and accord upon the common affairs . It is an excellent example , and worthy the imitation of Christians . 2. Our private judgements and opinions , so farr forth as not to widen the wounds and encrease the divisions of a Bleeding Church , by an unseasonable venting and contending for them , they being not in themselves matters of faith and morall duty , but matters meerly problematicall , and of private perswasion , wherein godly men may be differently-minded , without breach of love , or hazard of salvation . I have long had this opinion , that a divided Ministry in this Kingdom , of Conformists and Non-conformists was fomented by an Episcopall interest ; that some being zealous on the one side , and others on the other , they might never want matter for their power , having objects both for their frownes and for their favours to worke upon . Whence peradventure it was , that when former Ceremonies grew more generally to be digested , the practice of others , and more offensive , began to be introduced , to discriminate Ministers still , and by that meanes to be the fomes of Episcopall power . As men put vipers and flesh into vessels of wine , that by feeding on them it may be preserved from weakning it self . But what , or whence should the cause now be , that wee must still have a divided Ministry ? That they who were formerly united in suffering , should like Petrus Alexandrinus , and Meletius , ( as we find the story in Epiphanius ) divide a sunder upon lesser differences , and make secessions one from another ? Whose interest is hereby promoted ? Who are they that are most pleased by these divisions ? Are any more likely to make advantage by the divisions of brethren , then they who are enemies unto them both ? For the Lord's sake , let us lay it to heart , and the more we see the common enemy gratified by it , and glorying in it , the more let us be grieved for it , and ashamed of it , and on all hands endeavour to take off the edge of prejudice and bitternesse . When sheep push and run heads against one another , it is a foretoken of ill weather . It were worth not onely our fasting and praying , but our studying , our sweating , our bleedng , our dying , to recover peace to the Church , and unity amongst Brethren againe . Why should not the world say of us now , as they were wont to say of Christians heretofore , Vide ut se diligunt ? Surely , biting , devouring , censuring , counter-working , spending the edge of prejudice , policies , and passion against one another , well it may be through humane weaknesse amongst good men , but I am sure it is the thorn and prickle , it is not the rose or flower which growes upon that tree . I shall add but one word more unto this point , and so conclude it ; and it is this , That no man ought to prejudice a publike and generall Right by any private apprehensions of his owne , though they may seem to have a pretence of humility and selfe-deniall in them . No single person by any disclaimer of his , may undertake to extinguish a common property . In copartnercy or fellowship , the rule of the civill Law grounded upon cleare reason is this , Non id quod privatim interest unius ex sociis servari solet , sed quod societati expedit . No persons private interest , but the common advantage of the society is to be attended . And againe , In re communi nemo jure quicquam facit altero invito . Therefore the Apostle , when upon great and weighty reasons he declined in his owne particular to receive maintenance from the Churches of Achata , he yet withall writes a whole Chapter to vindicate and assert the just claime of the Ministers of the Gospel unto maintenance , lest hee should by a private act of self-deniall ( necessary hic & nunc for him himselfe to exercise ) prejudice the common and perpetuall interest of all the Ministers of the Gospel . Surely , if I had a singular opinion in matters not of faith or necessicessity to salvation , different from the opinion of all others , and had confidence enough to value it , and wit enough to plead for it , and wisedome enough to manage it unto plausible correspondencies , and forehead enough to undervalue the judgement of all other godly men concerning it : I hope either modesty or piety would constraine me to learn of the Apostle to have such a perswasion to my self , and not by an unseasonable obtruding of it , to offend my brethren , and to trouble the Church of God . I have but three short words more of Exhortation unto us , with respect to our service in this reverend Assembly , and then I shal conclude ; and they are , that with respect hereunto we would learn to Deny our selves , First , In our own private Affaires , times , occasions ; that we would not suffer these any way to retard , or obstruct the publick service . The eyes of friends are upon us , expecting our haste : the eyes of enemies upbraiding and deriding our slownesse : the eyes of other Churches abroad , looking on us as healers , and repairers of breaches in these times of trouble and division , and longing to see the fruits of our labours . Let these considerations move us not to be weary or faint in our minds , but to do our uttermost to discover truth , and to recover peace unto these torn and afflicted Churches , Secondly , In our Speeches and debates : Some men have excellent abilities of copious and fluent speaking , a felicity which I so much the more honour and admire whereever I finde it , by how much the greater mine own inability is of sudden digesting or uttering mine own conceptions . Yet considering the necessity of hastning the work which wee have before us , I humbly conceive it were fitter to speak a Aristotle , then Cicero ; concise arguments , then copious Orations : In 〈◊〉 non est canctandi locus , quod non potest laudari nisi per actum . Lastly , in matters of difference , if at any time such shall occurre , let us chiefly study to deny our selves . Passions are seldom friends unto serious affairs , having much of mist and darknesse in them . The more heavenly the minde is , the more calme and serene , and the lesse turbid ; b Inferiora fulminant . It is c Homer's commendation of the Eloquence of Ulysses , that it was a showre of snow , which falls soft , but soakes deep ; whereas violent and hasty raine runs off the ground before it can enter into it . Ionah slept , Christ slept , while the ship was under a tempest . I love not Allegories , yet give me leave to make this allusion from it : Our Propheticall , our Christian temper is too much asleep when we are troubled and distempered with passion . I conclude all in the words of the Apostle , Look not every man on his own things , but on the things of others . Let the same mind be in you which was also in Christ Iesus , who being in the form of God , thought it no robbery to be equal with God , and yet he humbled himself , and emptyed himself , and made himself of no reputation , and took upon him the form of a servant : And being Lord of all , became obedient ; and Lord of Life , obedient unto Death ; and Lord of Glory , obedient to the death of the Crosse . If our Lord and Master did so deeply deny himself to save and redeem his Church : Let it not be grievous unto us to deny our selves to serve and to edifie the Church . FINIS . Notes, typically marginal, from the original text Notes for div A57154e-240 * Luk. 2. 13 , 14 * Matt. 2. 2. a Matt. 14. 11 Vid. Athanas. Interpretat . parabol . qu. 22. Et Isid. pelut . lib. 1. epist. 15. b Mat. 21. 19 c 2 Cor. 13. 4. d Mat. 27. 51 , 54. e Col. 2. 15. Vid. Parker . de descens . l. 4. §. 76. f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arian . Epist. lib. 3. cap. 24. g 2 Sam. 11. h 2 Kin. 20. i 2 Cor. 12. 7. vers. 16. vers. 18. * Aug. Chrysost. Hilarius . Vid. Dr. Reynolds Conference with Hast. cap. 2. Divis . 1. * Camero tom . 2. pag. 50 , 60. in quarto . Vid. Suid. in voce {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Leg. 2. D. de iis qui notantur infamiâ ▪ Illo operante cooperamur . Aug. de nat. & grat . c. 31. Non tantum u● arbor sit bona , scd ut faciat fructus bonos , eâdem gratiâ nacessarium est ut adjuvetur de Grat. Christi . lib. 1. cap. 19. Velle & currere meum est , sed ipsum meum fine Dei semper auxilio non erit meum . Hieron. ●om . 2. epist. 197. Vid. Hospinian de Orig. Monach . l. 6. c. 30. & de festis , lib. 2. cap. 30. Clavis Reg. Sacerd. lib. 8. cap. 7. §. 5. Downham part . 4. lib. 1. cap. 4. §. 4. Forte per angustam tenuis vulpecula rimam Repserat in cumeram frumenti , &c. Hor. cpi. li. 7. Qui docet in opera confidere , is negat meritum Christi sufficere . Ferus in Act. 15. August . Nemo Deo displicet , nisi qui sibi , placet . Ber. de miser . Hom. Qui esse vult sibi ▪ non tibi , nihil esse incipit inter omnia , Idem . Ser. 20. in Cantic. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ignat. epist. ad Rom. Serm. 3. de Resurrect . Praecrebuerat oriente toto vetus & constans Opinio esse in fatis , ut eo tempore Iudaeâ profecti rerum potirentur . Suct . in Vespasiano , cap. 4. Quod superest , iterum , Cinname , Tonsor eris . Martial . Criminibus debent hortos , praetoria , mensas , Juvenal . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Lib. 4. Hist. Eccles. cap. 10. Vide Reuchlin . de arte Cabalisticâ . Aug. de unitat . Eccles. cap. 16. Nunquam verecundiores esse debemus quàm cùm de Deo agitur . Sen. Nat. qu. lib. 7. ex Aristotele . a Non ita pro nostrâ sententiâ dimicemus , ut eam velimus scripturarum esse quae nostra est , &c. Aug. de Gen ad lit. l. 1. c. 18 b Id potissimum eligamus quod cum sanâ fide concordat . ibid. c. 21. & l. 83. qu. 64. Illic expositionum adulteratio , ubi doctrinae diversitas . Tertul. de praescrip cap. 38. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Clem. Alex. strom . l. 6. Rom. 11. 13. 1 Tim. 5. 17. Mark . 4. 33. Ioh. 16. 12. Heb. 5. 11. 14. 1 Cor. 9. 22. 1 King. 22. 13 , 14. Ier. 1. 17 , 18. Ezek. 2. 6. Amos 7. 12 , 14 , 15. Mark . 6. 18. Acts 4. 19. 5. 29. 2 Cor. 12. 15. Gal. 4. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plutarch . in lib de praecept . reip. gerend . Epiphan. lib. 2. Haeres . 68. Leg. 65. §. 5. D. pro Socio . L. 28. D. Communi dividendo . 1 Cor. 9. a Vt Menelaus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Iliad . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Tacit. b Senec. Lucan . c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Iliad . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Summam aggressus ut in Ulysse facundiam , magnitudinem illi junxit , cui orationem nivibus hibernis & copiâ verborum atque impetu parem tribuit . Quintil. Orat . Instit. Lib. 12. cap. 10. 
A57152	----	The rich mans charge delivered in a sermon at the Spittle vpon Monday in Easter week, 12 April 1658, before the lord major, &c., by Edw. Reynolds. Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A57152 of text R32284 in the English Short Title Catalog (Wing R1274). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 95 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57152 Wing R1274 ESTC R32284 12619501 ocm 12619501 64475 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57152) Transcribed from: (Early English Books Online ; image set 64475) Images scanned from microfilm: (Early English books, 1641-1700 ; 1534:24) The rich mans charge delivered in a sermon at the Spittle vpon Monday in Easter week, 12 April 1658, before the lord major, &c., by Edw. Reynolds. Reynolds, Edward, 1599-1676. [6], 50 p. Printed by Tho. Newcomb for George Thomason ..., London : 1658. Reproduction of original in the Harvard University Library. eng Bible. -- N.T. -- Timothy, 1st, VI, 17-19 -- Sermons. Sermons, English -- 17th century. A57152 R32284 (Wing R1274). civilwar no The rich mans charge delivered in a sermon at the Spittle vpon Monday in Easter week, 12 April 1658, before the lord major, &c., by Edw. Rey Reynolds, Edward 1658 17927 6 260 0 0 0 0 148 F The rate of 148 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2003-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 John Latta Sampled and proofread 2005-01 John Latta Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE Rich Mans Charge . Delivered in a SERMON AT THE SPITTLE Vpon Monday in Easter Week , 12 April . 1658. BEFORE The Lord Major , &c. By EDW. REYNOLDS , D D. London , Printed by Tho. Newcomb for George Thomason , at the Rose and Crown in St. Pauls Churchyard . 1658. To the Right Honorable Sir RICHARD CHIVERTON Lord Major of the City of London , and the Honorable Court of Aldermen . Right Honorable , IT is truly resolved by Learned men , a That Theology is not a bare Speculative Science , which ultimately terminateth and stoppeth in the understanding , but that it is a Doctrine ordered and directed unto Practice , prescribing not onely the b knowledge of Spiritual Truth , but the c doing and loving of Spiritual Good . The Apostle calleth it the d acknowledgment of the Truth which is after Godliness ; The Learning of Christ , and of the Truth as it is in Jesus . As light and heat , lustre , motion , and influence , are united in the Sun , the one working with and by the other ; so Treasures of Wisdom and Knowledge are joyned with fulness of Grace and Holiness , in the Sun of Righteousness , whose Wings have healing in them . The Doctrine of Religion is like the e Prophets Vision of Cherubims , where he saw Wheels full of Eyes ; the one for Vision , the other for Motion ; and Hands under Wings ; these to soar in contemplation , those to be imployed in Action ; and Lamps , and Burning Coals of Fire ; the one for light , the other for heat . f As an Heathens and Hereticks Moral actions do not benefit him without Faith in Christ ; so a Christians g speculative knowledge , and meer Doctrinal Faith will not save him without good works , and the fruits of new obedience . h Fides esse sine charitate potest , prodesse non potest Though therefore we dare not ascribe unto good works , any meritorious dignity , or proper causality , whereby they procure or produce Salvation for us , yet such a i necessity of them we ever acknowledge , as that without walking in the way of holiness , we shall not arrive at the Kingdom of Glory ; without doing the will of God , we can never expect to receive the promises . And as it is a dangerous temptation of Satan on the one hand , to perswade men to deifie their own good works , by putting confidence in them ; so it is no less dangerous on the other hand by meer notional , aiery and Platonical speculations to eat out all care of good works , and those moral duties of Piety , Temperance , righteousness , and Charity , in which the life and proper vertue of true saving faith doth exert it self . These considerations moved me , when I was invited to Preach before you at that solemn time when many proper objects of good works use to be presented to your eyes , to single out that argument to treat upon . And that so much the rather , because we live in times wherein there is a concurrence of many of those symptomes and distempers , upon which our Saviour hath concluded , That the love of many should wax cold : Wars , and rumors of wars , Nation against Nation , Kingdom against Kingdom ; many offended , many hating one another , many false Teachers , many seduced people , and , above all , an abundance of iniquity . And indeed , it may be justly feared , that where there are so many divisions , prejudices , animosities , differences both of judgment and interest , to say nothing of the luxury , delicacy , vanity and excess in private expences , there cannot but consequently be a very great obstruction in the current of good works . My hearty desire and prayer is , That as this Sermon received favorable audience from you , and is now by your own direction exposed to a more general view , so some signal blessing may follow the publication thereof , that thereby the hearts of many rich men may be inlarged to honor the Lord with their substance , and to let their Merchandise , and their Treasures have inscribed upon them , Holiness to the Lord . Your Honors most humble Servant in Christ , EDWARD REYNOLDS . THE Rich Mans Charge . 1 Tim. 6. 17 , 18 , 19. Charge them that are rich in this World , that they be not high-minded , nor trust in uncertain riches , but in the living God , who giveth us richly all things to enjoy ; That they do good , that they be rich in good works , ready to distribute , willing to communicate ; Laying up in store for themselves a good Foundation against the time to come , that they may lay hold on eternal life . THe Wiseman telleth us , that a word fitly spoken , is like Apples of Gold in Pictures of Silver , Prov. 25. 11. And our Lord in the Prophet telleth us , that he had the Tongue of the Learned , to speak a word in season , Isai. 50. 4. Paul at Athens disproved the superstition of that Learned City , out of the inscription of their own Altar , and the testimony of their own Poet , Acts 17. 23 , 28. And before * Felix , a corrupt and intemperate Judge , he Preached of Righteousness and Temperance , Acts 24. 25. In solemn and publick meetings , the most needful Doctrines to be pressed , are those which are most suitable to the Auditory . When Timothy is to Preach before rich men , the Apostle here furnisheth him with the materials of his Sermon , to warn them against the sins incident to that condition , and of the duties incumbent upon it ; and because hard duties are both to be urged with cogent Arguments , and sweetned with special Comforts , here are Motives of both kindes used , that by the necessity and the utility , they may be perswaded unto the duty ; so that my Text is a very fit present for an Assembly of Rich Citizens , a present of Gold and Silver , Apples of Gold in Tables of Silver , a present of Treasures , Stable and abiding Treasures , a good foundation , an eternal life , and all to be had not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in this present now , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in that living God , who is yesterday and to day the same , and for ever , and who never faileth or forsaketh those that trust in him . The Apostle having before shewed the great mischeif of covetousness , that godly contentment is true gain ; that resolutions to be rich , do cast men upon desperate and frequent temptations ; that worldly love is a seminary of unbelief , apostacy , and all mischeif ; and having warned . Timothy in his own conversation , to avoid such dangerous Lusts , doth further direct him in his Ministerial Function , to lay the same charge upon worldly Rich men , in the words which I have read unto you . Wherein we have , First , Timothies Duty , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , To charge . Secondly , The subject of that charge , Rich Men . Thirdly , The limitation of that subject , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Rich men in this World . Fourthly , The particulars and materials of the charge , set down Negatively and Affirmatively , and both twofold . The Negative , Not to be High-minded , not to Trust or Hope in Riches ; with a Reason which reacheth unto both , because of the uncertainty of them . The Affirmative , 1. To trust in God , with a double Reason of that ; His life , he is the living God : His bounty , he gives , gives richly , gives all things , and with the things gives an heart to enjoy them . 2. To imitate God in this Divine Work of Bounty and Liberality , expressed First , By the matter of it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , To do good . Secondly , By the manner of doing it , viz. 1. To do it copiously , to be rich in good works , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 2. To do it chearfully , readily , easily , with an aptitude and propension thereunto , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 3. To do it diffusively , extensively unto Community , or to do it modestly , humanely , lovingly , gently , without morosity or exprobration ; to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Lucians expression is , That others may be partakers of our good things with us . And this Duty is pressed by a very elegant reason , in a way of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and as a prolepsis or prevention of what might be objected . If I be so diffusive and communicative to others , I shall leave nothing for my self , or those of mine own houshold ; this the Apostle preventeth , telling us , First , That thus to lay out , is to lay up , and that as in a treasure , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . It is like scattering of Seed , in order to an increase and harvest . Secondly , That thus to lay out upon others , is to lay up for themselves , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Thirdly , That hereby the uncertainty and instability of Riches , is corrected and fixed , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} turned into {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Fourthly , Whereas worldly riches are onely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , for the present time , they will not descend after a man when he dies ; being put into good works , they are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} returnable into another Country , a Mans works will follow him , he shall finde them again after many days . And whereas they being of a muddy and . slimy original , are slippery and cannot be held ; either we shall go from them , or they from us , they have Wings , and will flie away ; that which is thus laid up , by them may be held , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that they may lay hold . Fifthly , Whereas a Mans riches cannot lengthen his life one night beyond the period which God hath fixed . Being thus laid out , and laid up , to comfort the lives of others , they are graciously by God rewarded with eternal life . An house thus founded , shall continue for ever . 1. Timothies duty , Charge those that are rich . He doth not say , flatter them , nor please them , nor humor them , nor fawn upon them , or crouch to them ; nay , he doth not say what sometimes he useth to do himself , Beseech them , intreat them , perswade them ; but he giveth Timothy the same power towards them , as he used towards him . Vers. 13. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . As 1 Tim. 4. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , These things command and teach . It is true , The Ministers of Christ , are the servants of his Church . The Levites and Priests were so , They served the Lord , and his people Israel , 2 Chron. 35. 3. The Apostles themselves were so , Our selves your servants for Jesus sake , 2 Cor. 4. 5. Yea , the Lord of all , whom the Angels worship , took upon him the form of a servant , Phil. 2. 7. Came not to be ministred * unto , but to minister , Matth. 20. 28. And he who was the Apostle , the High Priest , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the great , the cheif Shepherd , is pleased to be called by one of the lowest appellations {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a Deacon , a Minister of the Circumcision , Rom. 13. 8. Servants then we are , and accordingly must in humility , in meekness , in condescension , stoop to men of the lowest degree ; the very Angels of Heaven do so , they are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Ministring spirits , Heb. 1. 14. But you must consider we are Servants to your Sculs , not to your Wills , much less to your Lusts : So Servants to you , as that we must give accompt of our service to a greater Lord , who gives us Authority and Power , as well as Ministery and Service , Tit. 2. 15. And therefore in the delivery of his Message , we may not so be the Servants of Men , as to captivate the truth of God , and make his Spirit bend and comply with their Lusts , I Cor. 7. 23. Gal. 1. 10. There is a Majesty and Power in the Word of Christ , when set on with his Spirit , who spake {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as one having Authority , Matth. 7. 29. and regarded not the persons of men ; which no power , wealth , or greatness , can be a fortification against . It is as a Two-edged sword , sharp in the hearts of Christs enemies , able to break Rocks , to tear Cedars , to pull down strong holds , to smite the heart , to stop the mouth , to humble an Ahab , to shake a Felix , to aw an Herod : It is the arm of the Lord , which can sling a stone into the Conscience of the stoutest sinner , and make it sink like Goliah to the ground : It can so shake a man with conviction of guilt and prepossession of wrath , that he shall go in Sackcloth and Ashes , weeping and mourning , roaring and rending of himself , till his Soul draw nigh to the grave , and his life to the destroyers . And there is an Authority in the Office , which dispenceth this power of God ; being the Ambassadors of Christ , there is a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a liberty and boldness belonging to our charge ; so that albeit we must manage the same decently and prudently with due respect to mens stations and degrees , shewing all meekness to all men ; yet we must do it , first , Impartially without respect of persons ; secondly , Zealously against the daring presumptions of the greatest sinners . Say to the King and to the Queen , Humble your selves , Jere. 13. 18. I have made thee a defenced City , and an Iron Pillar , and Brazen Walls against the whole Land , against the Kings of Judah , against the Princes thereof , against the Priests thereof , and against the people of the Land , Jere. 1. 18. A Minister of Christ , though he must be meek and lowly , gentle , and patient , of a Dovelike Innocency , and of a winning compliance ; yet he must not be a low-spirited man , to fear the faces or the frowns of men ; he must magnifie his Office , as Paul did , and dare to be as bold for Christ , as the proudest sinners can be against him . The File is as impartial to Silver and Gold , as it is to Brass and Iron : The Honey though it be sweet , yet it cleanseth ; Oyl though soft and smooth , yet fetcheth out the poyson which lies in the stomach . Ministers must be bold to speak the Gospel {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with much contention , 1 Thes. 2. 2. To cause the truth of Christ to enter into a combate with the lusts of men , to deliver it in the Spirit and Power of Elias , to sever the pretious from the vile : Not to please men , except in case when they may be edified and profited ( then we may please them , 1 Cor. 10. ult. ) not to please them by strengthning their hands in wickedness , but to please God that trieth the heart . They must speak nothing but as the Word and Oracles of God , 1 Pet. 4. 11. And when they do so , the richest and greatest amongst men ow as much reverence , fear , trembling , and obedience to the Word , as the meanest : Nay , many times as a Canon Bullet makes more battery upon a stately Pile of Building , then upon a Wall of Mud , and a Tempest doth more easily break an Oak or Cedar , then a low Shrub ; so the Majesty of the Word delighteth to shew it self more in taming the pride of an Ahab , or a Pharaoh , or a Doeg , then of other mean and inferior persons . Besides , great men stand so much the more in need of plain-dealing from Ministers , by how much the less they meet with it from other men . Some flatter them , others fear them , some are bewitched with their favors , and others are affrighted by their frowns ; but the Word of the Lord is not bound , the Spirit of the Lord is not straitned ; his Ministers are or should be full of judgment , power and might , to declare their transgressions to the heads of the house of Jacob , and to the Princes of the house of Israel , Mic. 3. 8 , 9. Besides , they are in more danger ; the richest Land is more subject to be overgrown with Weeds and Thistles ; great men are apt to be hardned , ensnared , tempted unto more pride and stubbornness . And as they are under greater danger , so they are under a greater trust , and are responsible to their Lord for more Talents ; their conversion is of a more general influence and concernment , then that of mean and private persons ; their meekness and professed subjection to the Gospel of Christ , doth give much glory and abundant thanksgivings unto God ; and therefore no where is the charge more seasonable , Charge those that are rich in this World . They say the crowing of a Cock will cause the trembling of a Lion : What is a Bee to a Bear , or a Mouse to an Elephant ? Yet if a Bee get his sting into the Nose of a Bear , or a Mouse creep into the Trunk of an Elephant ; how do so little Creatures upon that advantage , torment the greatest ? Now the richest men have a tender part , into which a sting will enter . The Conscience is as sensible in a Prince , as in a Beggar ; and therefore the one as well as the other equally exposed to the charge of God . And therefore the Apostle as he doth in humility beseech and exhort , so he doth in authority give commandments by the Lord Jesus unto the Church , 1 Thes. 4. 1 , 2 , 11. And four times in one Chapter , speaketh in that language of Authority , 2 Thes. 3. 4 , 6 , 10 , 12. A Physician sometimes gives a Cordial to a poor man , and a Vomit to a Prince ; tempers his Physick not to the dignity of the person , but to the quality of the disease : And so must the Ministers of the Gospel . Eadem omnibus debetur charitas , non eadem omnibus adhibenda medicina ; aliis blanda est , aliis severa , nulli inimica . Let us now consider the subject of this charge , Charge those that are rich in this World . He doth not forbid men to be rich , as if Christian perfection consisted in voluntary poverty , as some would perswade us . When Christ pronounceth a wo unto those that are rich , he shews us whom he means , Even such as receive all their consolation in this World , and are wholly forgetful of another , Luke 6. 24. When he said to the yong man , If thou wilt be perfect , sell that thou hast and give to the poor , Matth. 19. 21. he speaks not of Evangelical Counsels , or a State of Perfection and Supererogation beyond the fulfilling of the Law ; but he speaketh {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by way of trial , and to convince him of that worldly love which obstructed his salvation ; of his self-deceit in conceiving he had done all that the Law required ; of his unsoundness and insincerity of heart , which could not forgo all when Christ required it , to be his Disciple , Luke 14. 26. which could not suffer the loss of all things , and count all dung for the excellency of the knowledge of Christ , Phil. 3. 8. which could not with Abraham , Leave his Country , and Kinred , and Fathers house , to follow the command of God , Gen. 12. 1 , 4. and with Peter and the other Disciples , Leave Nets and Boats , and Fathers , and all to follow Christ , Matth. 19. 27. And with Barnabas , Sell all , and lay down all at his feet , Acts 4. 36 , 37. * And so Clem. Alexandrinus , Origen , Hilary , Austin , and others , understand that answer of Christ . He doth not then forbid to be rich : Riches are the good gifts of God , Prov. 10. 22. The Lord had in his Church , as well a rich Abraham , Job , David , Solomon , as a poor Lazarus . Yea , in those times of danger and persecution , the Spirit of the Lord which blowcth where it listeth , did finde out a Joseph of Arimathea , a Sergius Paulus , a Pudens , ( who was a man of a Senatorian order , as Baronius telleth us , married unto Claudia , a Lady of this Island , of which marriage we read in Martials Epigrams . ) Yea , we read of Saints in the Family of Narcissus , who was that vast rich man , worth Ten Millions of pounds in the days of Claudius the Emperor ; for of him do Calvin , P. Martyr , Paraeus , Grotius , and other Learned men understand that place , Rom. 16. 11. though Baronius think that he was dead when that Epistle was written . We finde mention likewise of Saints that were of Caesars Houshold , Phil. 4. 22. If any place in the World were like Hell , certainly Nero's Court was the place , yet even there we meet with some that belonged unto Heaven . Rich then he forbids them not to be . Neither doth he forbid the use of such lawful means , by which , through Gods blessing thereupon they may be rich . We must maintain honest trades for necessary uses , Tit. 3. 14. We must be industrious in them , that we have lack of nothing , 1 Thes. 4. 11 , 12. It is true , in every estate , as well of want as plenty , we must be content , Phil. 4. 11. ( for there is a rich discontent as well as a poor ) We may not will , resolve , conclude upon it , that whatever come of it , by any means by which it may be effected , we will be rich , 1 Tim. 6. 9. We may say so of grace and glory , whatever pains or danger it cost me , I will venture all for grace ; but not so for riches ; they are not absolutely and per se good ; and therefore not simply to be desired . We may not seek great things to our selves ; they who have most need of them , may not greatly multiply them to themselves , Deut. 17. 17. Cyrus esteemed himself more rich in the hearts and love of his people , then in his Exchequer , as he told Croesus . We may be more rich in a narrow estate , with Gods Blessing , then many wicked men are in the midst of their abundance , Psa. 37. 16. As a man may be rich in bonds , who hath but little money in hand ; so may a good man be rich in promises , who is but narrow in possessions . He forbids Treasures of unrighteousness , Micah 6. 10. Hab. 2. 6 , 9. Jere. 22. 13. He forbids misplacing of Treasures , making our hearts the repositories of them , Psal. 62. 12. But when God is pleased without the concurrence of our sinful actions and affections to give in abundance , we may with a good Conscience enjoy it , so long as it doth not draw away our delight from God , but enlarge our hearts to honor him therewith , and humble them the more to listen to his charge , and to be inquisi●ive after his counsel . I shall not stand to inquire what measure of wealth it is which makes a man a rich man : We read of the vast riches of Croesus , Pallas , Narcissus , Lentulus , Seneca , * and others , and of the monstrous and portentous expences almost beyond Arithmetical computation in the Luxury of Games , Feasts , Apparel and Buildings amongst the Romans , and others . Cleopatra dissolved and drank in one draught of Wine , a Pearl of above Seventy eight thousand pounds in value . The Ornaments of Lollia Pautina amounted to above Three hundred thousand pounds ; and P. Clodius dwelt in an house which cost him above One hundred and fourteen thousand pounds . There is no standing quantity which makes the denomination of a rich man . In the Apostles accompt , he certainly is a rich man who hath plenty sufficient for his calling , his occasions , his train , family , posterity , for necessary , decent , and liberal expences : In one word , Whose estate is amply proportionable both to his condition and to his minde ; for copiosum viaticum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and penury doth not consist {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not in narrowness of wealth , but in vastness of desire . So that which is sutable to a mans minde , and to his train or estate , makes him a rich man . But yet still all this wealth is but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , it inricheth a man but between this and his grave . His glory will not descend after him ; in all points as he came into the World , so he must go out , naked in and naked out ; he brought nothing in , he can carry nothing out ; he passeth , but the Earth abides , and his house will know him no more . And this shews the baseness of worldly wealth , First , That it is communicable to the men of this World , who have their portion onely here ; their Bellies may be filled with these Treasures ; they may have more then heart could wish , they may be mighty in power , and spend their days in wealth , they may joyn house to house , and lay field to field : No man can know love or hatred by these things ; a Nabal , and a Doeg may have them as well as an Abraham , or a David . Jacobs Ladder which conveyeth to Heaven , may have its foot in a smoaking Cottage , and there may be a Trap-door in a stately Palace which may let down to Hell . Secondly , That it is of but a very narrow use , like a Candle , needful in the night , but absurd in the day ; like Brass Tokens , fit to buy some small trifles with , but not to purchase an Inheritance . All the difference which riches make amongst men , are but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in this little isthmus of Mortality . As in casting accompts , one Counter stands for a thousand pounds , another for a penny ; as in setting Letters , the same Letter may one while be put into the name of a Prince , and the next time into the name of a Beggar ; but when the Counters are put into the Bag , and the Letters into their Boxes , they are there all alike ; no difference between the dust of Dives and Lazarus . Come to Ahab and Jezabel when the Dogs have done with them , and their Vineyard and their Paint is vanished unto all eternity . A living Dog is better then a dead Lion , a dead Lion no better then a dead Dog . Our wisdom therefore it is to labor for that which Solomon calleth Durable Riches ; which is current in another World , which will follow a man when he dies ; his wealth will not , his works will , Revel. 14. 13. To make the fear of the Lord our Treasure , Isai. 33. 6. To be rich towards God , Luke 12. 21. To lay up treasure in Heaven , Luke 18. 22. To buy of Christ Gold tried in the fire , that we may be rich , Revel. 3. 18. As Abraham sent Jewels of Silver and Gold and Rayments unto Rebecca , the Wife of Isaac , the Son of Promise , Gen. 24. 53. So doth the Lord give rich and pretious Ornaments unto the Church his Spouse , Ezek. 16. 10 , 13. The graces of the Spirit are compared unto Chains and Borders of Gold , and Studs of Silver , Cant. 1. 10 , 11. These riches are returnable into Heaven ; to be rich in faith , in knowledge , in wisdom , will stand us in stead , when the World hath left us . Things which come from Heaven to us , while we are on the Earth , will go to Heaven with us , when we leave the Earth . Graces are like the Waggons which Joseph sent to carry Jacob his Father , Gen. 45. 21. They are the Vehicula , like Eliah's Chariot of Fire , to transport the Souls of Believers unto Christ . Men naturally desire durable things , strong Houses , clear Titles , lasting Garments , Jewels , and pretious Stones that will go every where . No riches are indeed durable , but those that are heavenly ; no Rust , no Moth , no Theif can reach them : What the Philosopher affirmeth of Heavenly Bodies , is certainly true of Heavenly Graces , they are Incorruptible . There is a strange contradiction between mens Professions and their Practice . Ask a man which in his conscience he thinks the best , Riches or Grace , and he will answer very truly , There is no comparison , no more then berween God and Mammon : Riches not to be named the same day with Grace . But observe it , and you will finde no man sit still , and drowsily look when riches will drop into his mouth ; but he riseth early , and goeth late to bed , his worldly heart shakes and awakeneth him , Surge , inquit Avaritia , ejah surge , negas ? Instat , surge inquit , non queo , surge . He sweats , he toils , he spends his time , his studies , he ventures far and near , Per mare pauperiem fugiens , per saxa , per ignes . But for durable riches of Grace and Glory , which our Saviour says , Must be labored for ; which Solomon tells us , Must be searched and digged for as for hidden treasures , Prov. 2. 4. How few are there who evidence the truth of their profession by the measure of their diligence ? who are not far more supine in their pursuance of holiness then of wealth ? Surely even in this sense is that of Saint James true , Your Silver and your Gold shall rise up in judgment against you , and plead as Cyprian tells us , Satan will plead against wicked men by way of exprobation , I never died for them , I never made promises of eternal life unto them : So will your money say , I was never able to cleanse their Consciences , to remove their guilt or fears , to pacifie their hearts , to secure their salvations , to present them without spot or wrinkle to God ; yet me they woed , and worshipped , and hunted after , and left Grace and Mercy , Righteousness and Peace , Christ and Salvation , unsaluted , undesired . O learn we to build our House upon a Rock , to get a Kingdom that cannot be shaken , to have a City which hath Foundations ; Crowns may fall , Thrones may miscarry : Such may the storms be , as may subvert the Cedars of Lebanon , and the Okes of Bashan , as may overturn Towers and Palaces . Treasures of darkness , hidden riches of secret places may be searched out and taken away ; but the righteous shall not be moved , he shall not be afraid of evil tidings . The name of the Lord is a strong Tower , in the which he shall be kept in perfect peace , because in the Lord Jehovah is Everlasting strength . Let us now proceed to the matter of the Charge , which is first Negative , and that double . First , That they be not high minded . This notes that there is a secret malignity which riches meeting with corruption , have in them , to lift up mens mindes above their due Region . Tyrus deified her self , because of her wealth . Thine heart is lifted up , because of thy riches ; and thou hast set thine heart as the heart of God , Ezek. 28. 5 , 6. According to their pastures so were they filled , they were filled and their heart was exalted ; therefore have they forgotten me , Hos. 13. 5 , 6. Whence that Caution which Moses gives unto Israel , Beware , least when thou hast eaten and art full , and hast built goodly houses , and dwelt therein : And when thine Herds and thy Flocks multiply , and thy Silver and thy Gold is multiplied , and all that thou hast is multiplied ; then thine heart be lifted up , and thou forget the Lord thy God , &c. Deut. 8. 12 , 13 , 14. Men are like Larks , very silent and modest when they are low and on the ground ; but in a warm and glorious Sunshine they soar up , and are very clamorous . And though they be never a dram the holier , the nearer to Heaven , the safer from Hell by all their wealth ; yet they think highly of themselves , walk with more state , look with more disdain , breathe more skorn , keep more distance , that you would not think such an one a richer onely , but another man . Put mony into a Bag , and the Bag remains Leather or Canvas still ; but if it once get into the heart of a man , he is presently changed , his thoughts of himself greater , and of others meaner then they were before . This the Apostle saith should not be so , for after all this , It is but man still , Eccles. 6. 10. and the Word is as much above him , as before . A Hill is proud and overtops the Valley ; but in comparison of the Sun , they are equally distant , and that haply scorcheth the one when it reviveth the other ; as the same Word it may be , comforteth a poor Believer , and scourgeth a rich Sinner . A rich man then should not be high-minded : For 1. Riches are not noble enough to raise the Minde , or to put any solid value upon a man more then he had before . Righteousness indeed , because it comes from Heaven , can exalt and lift up thitherward : But things of a meer Earthly extraction , do rather depress then heighten the Soul , they bear no proportion unto it . The Heart is as improper a place for riches , as a mans Purse or Barn is for Grace . The Minde is the seat of wisdom , of knowledge , of divine impressions ; whereas Earthly things can per se , and in their own nature operate onely unto earthly effects . They may indeed be used by sensual lusts , as the Foams and Instruments of Pride and Luxury , and by special wisdom , as the vehicula of Charity and Mercy ; but of themselves they adde nothing of real value to a man . A poor man may be richer by one promise of the Gospel , by laying up but one line of the Scripture in his heart , then a Doeg or a Nabal , by the Cattel on a thousand Mountains . 2. Rich men are at best but Stewards ; For the Earth is the Lords , we are but Tenants , Depositaries , Treasurers unto him . Now a Steward or Princes Treasurer is the self same man , no change of State , no ebb or flux of greatness , when he hath the custody of Thousands or of Tens : And surely God gives us our riches to honor him , and not our selves withal . 3. Rich men walk amongst more snares and temptations ; for riches are the materials which provoke , excite , foment lust , call forth sinful pleasures , worldly love , self-confidence , contempt of the Word , endanger our Apostacy in times of persecution , and our security in times of peace . And this is certain , That a full Estate , is like a full Diet ; as this requires more strength of nature , so that more wisdom and grace to order and to digest it . Therefore a rich man ought to look downward the oftner , to take care of his feet , and the higher the winde is to hoise up the fewer Sails , because there are Rocks and Shelves round about him . 4. In making men rich , and setting them in great places , God hath exalted them enough already , and they ought the rather to be more low in their own eyes . The highest boughs in a Tree are the slenderest , the more nature hath raised them , the smaller they are in themselves , and by that means the less endangered by the tempests which they so easily yeild unto . And so it should be with us , the more we are exalted by God , the less we should be in our own esteem ; and the less we are in our own esteem , the safer we shall be against any temptations . Humility is not onely an ornament , but a protection . We see the fruit grows upon the twigs and smaller branches of a Tree , not upon a Stock : Humility makes way to fruitfulness , and fruitfulness back again to humility . The more weighty the Ears of Corn , the more they hang downward towards the ground . The richer things are , the more humble they are . Ambition was the sin of the Bramble ; the Vine , Olive , Fig-tree , were contented with their former dignity . Clouds , the fuller they are , are the more heavy ; the Earth is the richest , and yet the lowest Element . Christ had in him the Treasures of Wisdom and Grace , and yet in nothing more proposed himself unto us as an example , then in meekness and humility , Matth. 11. 29. John 13. 13 , 14. Phil. 2. 5 , 6 , 7. And what comparison is there between Christ the Heir of all things , and the richest man on Earth . When the Lord of glory , who thought it no robbery to be equal with God , humbled and emptied himself , and made himself of no reputation ; What is there in sinful dust and ashes , that he should be proud ? We see in the Body one member hath more magnitude , nutriment , dignity , imployment then another ; but none hath more humility then another . The Head will be as ready to study for the Hand , as the Hand to work for the Head ; the Tongue as forward to speak for the Foot , as the Foot to move for the Tongue . And all Christians profess to be Members of the same Body , and therefore none should be proud or disdainful towards another . 5. Why should a mans work and service make him proud ? Commonly pride and idleness go tother , Ezek. 16. 49. Now the more riches God gives a man , the more work he sets him about . If we see a mans shop full of Wares , of Instruments , of Servants , Commodities continually imported , we conclude such a man is full of business : When the Lord doth multiply mens estates , he doth multiply their employments . And we see Tradesmen , though upon Festival times they will put on rich Apparel ; yet upon working days they go in a more plain and careless fashion . Now of all other work , a Christians work will not let him be proud . Lastly , Why should I for a little difference in this one particular of worldly wealth , despise or disdainfully over look my poor Brother ? Doth a Lawyer despise a Physician , because he hath not read the Code or the Pan●ect ? Doth a Physician despise a Lawyer , because he hath not read Galen or Hippocrates ? Doth the Eye despise the Ear , because it cannot see ; or the Tongue the Hand , because it cannot speak ? Have we not all one Lord , one Faith , one Hope , one Spirit , one Gospel , one Common Salvation ? When so many and great things unite us , shall our wealth onely disunite us ? One Sun shines on both , one Air refresheth both ; one Blood bought both , one Heaven shall receive both : Onely he hath not so much of the Earth as I , and possibly much more of Christ . And why should I disdain him on Earth , whom haply the Lord will advance above me in Heaven ? Why should I brow-beat , and proudly overlook him , whom Christ hath adorned with his grace , and honored with his presence ? We see a rich man hath no reason to be high-minded ; but he that is so , will not stop there . He that makes an idol of his riches , will worship and trust in it , when he hath done ; and therefore Timothy must give rich men a second charge . That they trust not in uncertain Riches ] By which , first , he giveth us a plain intimation , That rich men are naturally apt and prone to trust in their riches ; as it is said of Doeg , that he did not make God his strength , but trusted in the multitude of his riches , Psal. 52. 7. And Solomon telleth us , That the rich mans wealth is his strong Tower , and an high Wall in his own conceit , Prov. 18. 11. As Thrasylaus by a melancholly fancy judged all the ships in the Harbor at Athens to be his ; so a rich man judgeth all the safety and security , that the World can afford to be his own , because he hath that unum magnum which will help in the sorest extremities . Every man is conscious to himself , both of his wants and of his dangers ; what good he is defective in , what evil he is exposed to : And therefore doth what he can for assistance to procure the good he wants , and to repell the evil he fears ; and of all assistances , he looketh upon this as the surest , because money answers unto all . The Fool in the Gospel promised himself , Ease , long life , many years , to eat , to drink , to be merry , and all in the confidence of his riches , Luke 12. 19. How many men trust their wealth to uphold their wickedness , and lean upon them while they fall from God ? How many take a liberty of violence , rapine , cruelty , oppression , luxury , prophaneness , because they think their wealth will be an advocate and a varnish unto all ? How many , if Christ and Mammon should come into competition , would say as Amaziah did , What shall I do for the hundred Talents ? Arduares haec est opibus non tradere mores . So hard a thing is it not to give up our souls into captivity to our wealth . But Secondly , This ought not to be neither . For first , The object must be commensurate and suteable to the affection , or else it is altogether unnatural and improper : But there is no suteableness between hope and riches : For hope and trust is ever de futuro possibili , whereas riches are onely present , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . No man can know the vicissitudes of worldly things , What a day may bring forth : Bellisarius a great Commander one day , and a poor Beggar another . There must be permanency , stability and fixedness in that which a man casts his Anchor upon , but riches take to them wings and flie away . Secondly , The true Object of hope and trust , is Bonum arduum . I trust in that which can help me in such arduous and grand matters , wherein I cannot help my self , in that which is adequate to all mine extremities ; which hath more good in it , then any of mine evils can embitter , and more strength in it then the weight of any of my extremities can over-bear . But now riches are not at all suteable to a mans greatest extremities : When my Lungs are wasted , my Liver dried up , Stones in my Kidneys too big for the passages : If all the Stones in mine house were Diamonds , and I would give them all for the removal of these distempers , it could not be done . When Death comes , what Crowns or Empires can ransome out of the hands of the King of Terror ? When my Conscience stings me , and the Arrows of God stick fast in me , and I am summoned to his Tribunal to be there doomed : In such cases , Neither treasures , nor multitude of riches can deliver in the day of wrath , Prov. 10. 2. 11. 4. Riches are but like the leaves of a Tree , beautiful for a season ; but when Winter and storms arise , they fall off and are blown away . 3. The Apostles reason in the Text , They are uncertain riches . Uncertain , 1. In their abode , subject to a Moth , a Rust , a Theif . Some things precious , but so thin , that a Moth can eat them up . If more massie and solid , as Gold and Silver , Rust and Canker , some slow and lingring lust , can insensibly eat them out ; but both the one and the other subject to a Theif , to some outward accident and miscarriage , which may spoil us of them . 2. In their Promises and Pretences ; the fool promised himself long life , but was answered with an hac nocte . Many mens riches are like Israels Quails , promise meat , but bring a curse ; like Ezekiels Book , Chap. 2. 10. 3. 3. Tastes like Honey , but is written with woes . Like Johns Role , Sweet in the Mouth , but bitter in the Belly ; like Belshazzers Feast , Wine on the Table , and an Hand-writing on the Wall . Achans Wedg of Gold , Gehazies Talents , Ahabs Vineyard , Jehoiakims wide House , and large Chambers , were all but like the Queens Feast unto Haman , as poysoned dainties , sweet to the taste , but attended with Death . Beds of Ivory , Lambs of the Flock , Calves of the Stall , Instruments of Musick , Wine in Bowls , Precious Oyntments , all Comical Harbingers of a Tragical Catastrophe , They shall go captive with the first that go captive , Amos 6. 4 , 7. Little reason to put trust in such false and uncertain things , which do not onely lye and disappoint , but like a broken reed run into the arm of those that lean upon them , Kept to the hurt of the owners of them , as the Wise man speaks , Eccles. 5. 13. But great reason for rich and poor to trust in God , who is a Good able to replenish the Soul , to help it in greatest extremities , true and faithful in all his promises ; and truth is the ground of trust . No attribute of God , which the Soul may not rest upon . His eternity , he will never fail me , in him there is everlasting strength : His immensity , I have him ever with me : His omniscience , I want nothing but he knows it : His omnipotence , I suffer nothing but he can rebuke it : His wisdom , he can order every condition to my Good . If I do my duty in the use of means , I may comfortably venture on his blessing for an happy issue . He is a living God , he ever abides ; is a Fountain of Life to his poor servants ; all that is desireable is comprised in this one word Life : What ever we delight in as good , is in order to the support , or to the comfort of life . Now riches can neither give life , nor preserve it , nor restore it : A mans life stands not in his abundance , then there would be no poor man alive . It is not our Bread , but Gods Word of Blessing which feeds us , and that Blessing he can give to Pulse , and withdraw from Quails . Riches perish , but God lives ; Riches sometimes make us to perish , but God makes us live . A theif can take away my Gold , but who can take away my God ? what hath a rich man if he have not God ? and what wants a poor man , if he have God ? An Acre of Land , and a Shepherds Cottage in the South , with the warmth and benignity of the Sun , is better then Twenty thousand Acres , and a stately Palace under the North Pole . Better be in a Wilderness with God , then in a Canaan without him . If thy presence go not with us said Moses , carry us not up hence , Exod. 33. 15. He is a Bountiful God ; he is Good , and he doth good ; he is Life , and he gives life , to him alone it belongeth to supply all necessaries , all comforts of life unto us ; we place riches in his throne , we transfer his work and office upon them , when we make them the objects of our trust . He gives , so do not riches ; they buy , they do not give . I must part with so much of them , as I will proportionably have of other things : But when I have God , I need not exchange him away for other things ; he brings them eminently in himself , he gives them bountifully with himself . The Earth is his , the Silver and the Gold his , the power , the strength , the wisdom , whereby we get riches , his ; the blessing upon that strength and wisdom , his ; we are not the getters , but he is the giver of them . And if we boast of them , and trust in them ; he that gives , can take them away ; they that receive , must not glory as if they had not received . And if he give first , he may well charge us to give too , since he requireth of us but his own . He gives All things : All the wealth in the World could not buy a mouthful of Air , or a drop of Light , if God subduct it . Rich men give nothing for Sun , and Moon , and Stars , and breath , and health , and strength : God is the free Giver of all . The Earth he gives to the children of men . All things that pertain to life and godliness , 2 Pet. 1. 3. ( two things which all the riches in the World cannot reach . ) All things in the promises , All are yours , 1 Cor. 3. 23. I have all , I abound , I am full , Phil. 4. 18. as having nothing , and yet possessing all things , 2 Cor. 6. 10. All things in measure , in proportion to our capacity , to our ability , to our exigences , to our occasions . All things necessary , all things suteable ; withholds no good thing , nothing but that which would be a snare and a temptation unto us ; we are not straightned in him , but in the Bowels of one another ; our covetousness may defraud our Brethren , Gods bounty doth not . All things richly : There is not the poorest man living who is able to number up all the mercies which he doth enjoy . The light which he sees is mercy ; the air he breathes , mercy ; the ground he walk on , mercy ; the bread he eats , the water he drinks , the rags he wears , mercy ; the bowels of those that pitty him , mercy ; the bounty of those that relieve him , mercy ; if dogs lick his sores , mercy ; if a potsherd to scrape him , mercy ; rotten rags to Jeremy in a Dungeon , mercy ; a basket to Paul in a Garison , mercy : But for the poor in this World to be rich in Faith , heirs of a Kingdom , to have the same common christ the same Hope , and Spirit , and Salvation ; for a poor Lazarus to have the bosome of a rich Abraham to rest in at the last : How can the poorest Saint in the World , deny unto God the praise of being rich in mercy ? It is not barely want , but ignorance of our deservings , ignorance of our enjoyments , unthankfulness to God , envy against others , our murmuring , discontent , idleness , imprudence , improvidence which makes men poor : Were their hearts and mouths more enlarged towards God in praises , other mens bowels would be more enlarged to them in bounty and releif . Lastly , He gives all things richly to enjoy ; and that is more then all the world can do . If it give the possession , it cannot give the fruition , it cannot give an healthy body , it cannot give a chearful and contented minde , it cannot free a man from disquieting thoughts , from anxious fears , from discruciating cares , from wearisome labors , from continual sollicitude ; it cannot give either a free , or a chearful , or a pure use of the things which a man hath . As it is God that gives the power to get riches , Deut. 8. 18. so it is he who giveth knowledge , skill , wisdom , an heart seasoned with his fear , and cheared with his favor , whereby we may with quiet contentment , and sweet tranquillity , make use of those blessings which are reached unto us by the hand , and sanctified by the Word , and sweetned by the sense and comfort of the love of God . It is Gods blessing alone which maketh rich without sorrow , Prov. 10. 22. Which by his fear , taketh away the trouble of great treasures , Prov. 15. 16. Which maketh us enjoy the fruit of our labors , Psal. 128. 2. Which makes us eat and drink before him with chearfulness ; eat the fat , and drink the sweet , because the joy of the Lord is our strength , 1 Chro. 29. 22. Nehe. 8. 10 , 11 , 12. This is the frequent Doctrine of Solomon , Eccles. 2. 24 , 26. & 3. 13. & 5. 18 , 19. & 6. 2. So much for the first Affirmative duty , To trust in God , who alone is the Fountain of our life , the Author of our comforts . We proceed now unto the second , which is to imitate God in these his works of bounty , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , To do good , to be rich in good works ; for God hath not given them to us onely to enjoy , but to do good with them too . He hath not given them for the fuel of our pride and luxury ; but for the good of our Souls , and the comfort of our poor Brethren . We have our Waters not onely to drink our selves , but also to disperse abroad , Prov. 5. 15 , 16. Good works are taken either in a more large sense for all such actions of regenerate men , as they do by the help of the holy Spirit , in conformity to the Law of God . As he that doth good , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is said to be of God , 3 John v. 11. and Governors are said to be for the praise of those that do well , 1 Pet. 2. 14. or else more strictly for works of Bounty , Charity , and Beneficence ; as Tabitha is said to have been full of good works and alms deeds ; where the latter clause is exegetical of the former , Acts 9. 36. As elswhere , Do good and lend , hoping for nothing again , Luke 6. 35. Now it being here restrained to such good works as it is proper for rich men , as rich men , to exercise ; and being after explained by the words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , I shall take it here in the more contracted sense for a Direction touching the right use of riches , which is , to make them the materials of good works , that we may be profitable unto men . As God hath made us not onely for our selves , but to glorifie him , and to serve our generation ; so when he supplieth us with provisions , wherewith we may act towards those publick ends , he requireth that his gifts should be used , not onely for our own domestical interests , but for his honor , and the good of others . Rich men have their wealth as the Sun hath light , or the Fire heat , to communicate unto others . And of all things , riches should be so imployed , because their whole use is in motion . Some things put forth their vertue most when they rest and stand still . The Earth keeps its place , and yet is fruitful . Motion debilitates the vertue of some agents , and hindreth the fixing of their impressions : But the whole good that money doth , all the efficacy that it hath , is while it is in motion , and passing from hand to hand . It is as insignificant in a Worldlings Chest , as when it lies in the Bowels of the Earth . We call it current money , to note that the use of it is while it is in cursu . The duty then it is of rich men to make their wealth the materials of good works : Money useth to have an Image and Superscription upon it , Matth. 22. 20. And the Prophet hath given us an Inscription for ours , Isai. 23. 18. Her merchandise and her hire shall be holiness to the Lord , and so Zech. 14. 20 , 21. Hereby we stamp the Image of God upon them . Homo homini Deus , By doing good a man is as it were a God to his Brother . Be ye merciful , as your Father is merciful , Luke 6. 36. The Lord could have inriched all men , but he hath said , That we shall have the poor always with us ; that so the rich may have matter to imitate God , and the poor to praise him ; that the poor may have Christ for an example of patience , and therich for an example of goodness ; that the rich mans supplying the poor mans wants , may be a pledge and an assurance of Gods supplying his wants . For rich and poor are relations amongst men ; but as we stand in relation to God , every man is poor , and must be always in a begging posture , Luke 18 : 1. And as Christ hath taught us to pray , Lord , I forgive others , do thou forgive me ; in like manner , we may pray , Lord , my heart and hand is open to others , let thine be so to me . 1 that am evil , am enabled by thee to give good things to others , and thou hast given me assurance that thou wilt much more give good things to those that ask them . The matter out of which these good works are to be done , must be 1. Bona propria , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Our own things , Luke 11. 41. & 12. 33. 2 Cor. 8. 11. We must not enable our selves to do good by doing evil first , God hateth robbery for Burnt-offering : We must warm the poor with the fleece of our own sheep , Job 31. 20. Ill gotten goods are matter of restitution , rather then of distribution . 2. Bona superflua , We are to give out of our over plus and abundance , That your abundance may be a supply for their want , 2 Cor. 8. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that which remains and is to spare after other necessary uses , as Mark 8. 8. Luke 15. 17. ( though ardent charity will sometimes go beyond its power , Mark 12. 44. 2 Cor. 8. 3. ) To know what these remains and overplus are , we must consider what things are necessary . Things are necessary upon a double ground . 1. Necessaria simpliciter , without which a man cannot maintain himself and his charge at all . 2. Necessaria ad decentiam status . Necessary to the decency and quality of a mans condition ; that which is abundant for a Tradesman , may be too little for a Nobleman . Now in case of extream necessity of our Brother , we ought to relieve out of that which is necessary to our own decent condition . He that hath two Coats to give to him that hath none , rather then to see him perish , Luke 3. 11. In cases of ordinary necessity we are to give out of our overplus and abundance , providing for the decency of our own condition , which is to give as we are able , according to the blessing of God upon honest labors ; so much the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} importeth , 1 cor 16. 2. which doth not hinder our endeavors to lay up and provide for our Families and Posterity , which the Apostle requires , 1 Tim. 5. 8. 2 Cor. 12. 14. The Object or Matter Circa quam of our Good works , are First , The worship of God , and things subservient and conducent thereunto ; as maintaining Poor Scholers in the Nurseries of the Ministery , and Schools of the Prophets ; comforting and incouraging the able and faithful Ministers of the Gospel : For which , Hezekiah and Nehemiah are by God honored in the Records of Scripture , 2 Chron. 30. 22. & 31. 4 , 11. Nehe. 13. 10 , 14. Let him that is taught in the Word , communicate unto him that teacheth in all good things , Gal. 6. 6. Honor the Lord with thy substance , Prov. 3. 9. They who fow unto you spiritual things , it is equal that you minister unto them carnal things , 1 Cor. 9. 11. David would not , when he might , offer unto the Lord of that which should cost him nothing , 2 Sam. 24. 24. Ministers that are faithful ; dare not offer unto you that which costs them nothing : It costs them their time , their Studies , their strength , their Prayers , possibly their tears and sorrows , to see their work fall as fast as they set it up ( as Chrysostome sometimes complained ) Nay , if you will have a Learned Ministry , it must cost their purses too ; the Utensils of a Minister are chargeable things . And therefore it is a worthy , honorable , and most beneficial work , to contribute unto publick Libraries for the service of the Ministry in Universities , Cities , and publick places . Secondly , The necessities of men ; and here 1. Kinred , friends , acquaintance , those of our own house , 1 Tim. 5. 8. Acts 10. 24. 2. Those of the houshold of Faith , who dwell before the Lord , Gal. 6. 10. Isai. 23. 18. Pour your ointment above all , upon the feet of Christ . 3. Strangers , 1 Tim. 5. 10. 4. Enemies themselves , If thine enemy hunger , feed him , Rom. 12. 20 , 21. In one word , All that are in misery and distress amongst them : First , The most helpless , widows , fatherless , sick , maimed , aged , exiles , captives . Secondly , The most hopeful , useful , and painful ; as pregnant wits for learned education , or other necessary imployments . For the manner how , the Apostle directeth us . First , To do good works richly : They who are Divites opibus , must be Divites operibus too ; their fruit must be plentiful , as well as their estate . There may be a narrow Heart , a starved Charity , where there is a large estate , as in Nabal : And there may be a large and bountiful heart , where there is but a poor and narrow estate , as in the poor widow , who as our Saviour tells us , Cast in more then all others into the Treasury ; more in proportion , quia nemo sibi minus reliqui● ; more in affection , she cast in her bowels , she cast in her prayers with her two Mites , Mark 12. 43. So the Apostle testifieth of the Macedonians , That their poverty was deep , and yet their liberality was rich and abundant , 2 Cor. 8. 2. Though they could not draw much out of their Purse , yet they drew out their very Soul to their Brethren , Isai. 58. 10. As the Apostle saith , That he imparted his own Soul to the Thessalonians , 1 Thes. 2. 1. But you that are rich in estate , may be rich in good works , as well as in good affections , may be exercised to all bountifulness , 2 Cor. 9. 11. As there is a decentia status for a mans expences on himself ; so is there for his bounty to the poor . The Widows two Mites had been a mock and not an alms , if a rich man had cast them in . Secondly , To do them readily , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . To be easie , prompt , prone unto good works , not out of necessity , importunity , constraint , but willingly . This is a great mercy , when men are able to offer these Sacrifices willingly , 1 Chron. 29. 14. And hereunto are necessary such habits and principles as do facilitate good works , as 1. Piety to God , a desire to honor him with his own gifts , and to give him back again of his own , and thereby as to testifie our professed subjection to the Gospel , so to procure abundant thanksgiving unto God , 2 Cor. 9. 11 , 12 , 13. 2. Love to Christ , whose doctrine hereby we obey , Luke 11. 41. whose example herein we imitate , John 13. 29. whose members hereby we refresh , and so in his accompt do it unto himself , Matth. 25. 40. and become his creditors . For he that giveth to the poor , lendeth to the Lord , Prov. 19. 17. 3. Love to our Neighbor , which worketh tender heartedness towards him in his affliction , and large heartedness for his relief , Prov. 31. 20. God requireth the doing of judgment , which in some cases may be done with sorrow , as in the punishment of malefactors ; but he requireth The loving of mercy : We must never go unwillingly about that , Mic. 6. 8. Our bounty must be in our eye , and so affect our heart , Prov. 22. 9. 4. Wisdom and skill with prudent consideration to do a good work to the best advantage . A man is never ready and dextrous in a business , which he is unskilful in ; therefore the Psalmist saith , Blessed is he that considereth the poor , Psal. 41. 1. We read as I take it in Seneca or Plutarch , of one who knowing the poverty and modesty of his friend , was fain to steal a gift under his Pillow for him , who otherwise might have refused it . 5. Chearfulness and speed , to do a good work without grudging or delay . Say not to thy Brother , Go and come to morrow , Prov. 3. 28. Job did not withhold the poor from their desire , Job 31. 16. He that sheweth mercy , must do it with chearfulness , Rom. 12. 8. For the Lord loveth a chearful giver , 2 Cor. 9. 7. In many cases delays are denials ; a duty done in season , is twice done . Thirdly , To do them diffusively , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . We are not onely to do good , to do it copiously , to do it readily and chearfully , but to do it to many , to community ; so to have the property in our selves , as that the comfort may be diffusive , and redound to many others . And as here {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} are put together , so elswhere , Heb. 13. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , doing good and communicating , are put together , and so it is used , Phil. 4. 15. The word seemeth to import , first , To do good so , as that many may be the better for it , that it may be a common and a publick good : Such are the works of God ; his Sun-shines , his Rain falls on good and bad ; on the barren Rocks , as well as the fruitful Valleys . Such publick works are building and endowing of Schools , of Churches , of Lecturers , of Work-houses , of Hospitals , of Manufactures , furnishing of Libraries , maintaining of publick Professors , Legacies to the poor , repairing Ways and Bridges , Loans to set up poor Tradesmen , and other the like Benefactions which have a common and publick influence . Secondly , To do it as in communion , as Members one of another , communion Natural upon principles of humanity , and communion Spiritual upon principles of Christianity . To remember them that are in Bonds , as bound with them , and them which suffer adversity , as being our selves in the body , Heb. 13. 3. Thirdly , To do it sociably , modestly , humanely , to be not onely bountiful , but to adorn both our wealth , and our good works with suavity of conversation , with meekness , placideness , and facility of manners , with an amiable and communicative deportment towards all men . For a Mans very charity may be so morose and austere , that tender stomacks may nauseate it ; as Physick that is wholesome , but bitter . Give me leave to press this duty upon you , which the Apostle doth by so many and emphatical expressions , with such considerations as these . 1. From the example of God himself , who requireth us to imitate him in works of mercy , Luke 6. 36. His mercy is in the Heavens , Psal. 36. 5. The Earth is full of his goodness , Psal. 35. 5. His bounty is over all his works , Psal. 145. 9. He punisheth unwillingly , Lam. 3. 33. He watcheth to be gracious , Isai. 38. 18. He chose mercy and grace as the choisest things , to make his name known unto his people by , Exod. 34. 6 , 7. He giveth his Son , his Spirit , his Love , his Grace , his Glory , Himself unto us ; and yet his mercy is free , he is not by any Law bound thereunto . He sheweth mercy to whom he will shew mercy , Rom. 9. 18. Whereas we are but his Stewards , and have riches as the Sun hath light to disperse to others . We have the custody , but the comfort belongeth unto others ; it is called another mans , and not our own , Luke 16. 12. If a Man were master of the light of the Sun , we should esteem him extreamly barbarous and inhumane ; if he should let it shine onely into his own house : Our Money , our Bread , our Cloathing , is as necessary for our poor Brother , as the light of the Sun ; and therefore the inhumanity as great to withhold the one , as it would be to monopolize the other . Secondly , From the example of Christ . He was his Fathers Almoner , Mercy was his Office : It belonged unto him as the Son of David , to shew mercy , Matth. 9. 27. Mercy was his practise , He went about doing good , Acts 10. 38. All his miracles were in works of mercy , feeding , healing , raising , comforting ; and though he be now in glory , yet he reckoneth the bounty shewed to his members , as done to himself , Matth. 25. 35 , 40. A Sacrifice was offered to God , though eaten by the Priest and the people ; and our Alms are called Sacrifices , Heb. 13. 16. Phil. 4. 18. The poor onely are benefited , but God is honored by them . And there is a connexion between his mercy and ours ; we forfeit his when werestrain our own , Math. 5. 7. Jam. 2. 13. And the Argument is strong from his to ours ; his was to enemies , ours to Brethren ; his to debtors , ours to fellow-servants . His free-grace to me , mine just debt to my Brother , Rom. 13. 8. His for ever to me , mine but for a moment to my Brother ; his in Talents to me , mine but in Pence to my Brother ; his in Blood to me , mine but in Bread to my Brother ; his mercy inricheth me , mine leaves my Brother poor still . If then I live by the mercy which I do enjoy , and must be saved by the mercy which I do expect , shall so much mercy shine on me , and none reflect from me upon my poor Brother ? shall all the Waters of life run from Christ unto me , as those of Jordan , into a Dead Sea , to be lost and buried there ? Wherefore doth the Sun shine , and the Rain fall on the Earth , but that it may be fruitful ? The mercies of God should be as Dew and hear , as manure and culture to the Souls of Men , that being thereby inriched , they may empty themselves , and draw out themselves into the Bowels of others . Christ is the Fountain ; Rich men the conduit , and Poor men the Vessels which are there and thence supplied . Thirdly , From respect to our selves . 1. Community of nature , we also are in the flesh : We thay want mercy from others , as others do now from us . Who would have thought that David should have stood in need of the Bread of a Churl ! Good offices between men and men , are not duties onely , but trade and merchandise . I shew them to him now , and another time he may shew them to me ; it is the Apostles argument , 2 Cor. 8. 14. 2. A special honor , when God makes us instruments of doing good ; for it is a more blessed thing to give , then to receive , Acts 20. 35. Mercy is the seed of honor , Psal. 112. 9. Prov. 21. 21. Fourthly , From respect to our Neighbor , to whom we ow this debt of love : For there is a debt of Charity as well as a debt of Justice : A debt whereby I ow him that which is truly his , and a debt whereby I ow him something of that which is mine own . And this I do both unto Gods Image in him ; for every one that loveth him that begat , loveth him also that is begotten , 1 John 5. 1. and unto mine own Image ; for his flesh is as mine own flesh , Nehe. 5. 5. He that made me in the Womb , made him , faith Job , Cap. 31. 15. And when I hide my self from him , I hide from mine own flesh , Isai. 58. 7. Homo sum , humanum à me nihil alienum puto . Fifthly , For the credit of our Reformed Religion , that the mouths of adversaries may be stopped , who falsly charge us with preaching , and you with professing a naked , empty , fruitless Faith . We preach St. Pauls Faith , a Faith which works by love ; remembring your work of Faith . We preach St. Peters Faith , a Faith which hath vertue , and knowledge , and temperance , and patience , and godliness , and brotherly kindness , and charity added unto it . And we tell you with him , That if these things be lacking , you are blinde ; and your knowledge is worth nothing , so long as it is barren and unfruitful . We preach St. James his Faith , a Faith which hath works , which may be shewed , which visiteth the Fatherless and Widows in their afflictions : Abrahams Faith that hath a bosome for poor Lazarus , Rahabs Faith which had an Harbor for endangered Strangers . We preach St. Judes Faith , a most holy Faith , a Faith delivered to the Saints ; such a Faith , as he who indeed hath it , is not a Cloud without Water , nor a Tree without Fruit . We preach St. Johns Faith , to believe on the Name of Christ , and to love one another ; and to shew this love by opening our Bowels of Compassion to our needy Brother , and loving him not in Word onely , but in Deed and Truth . We tell you , if you trust in the Lord , you must do good : If you believe either the truth , or the terrors , or the promises of God , you must not withhold the poor from their desire , nor cause the eye of the Widow to fail . This is the Faith we preach , this the Charge we give : We tell you , without this , your Faith is Hypocrital , your Religion vain , your Hope delusion , and all your Expectation but as a Spiders Web . Sixthly , Let me press upon London , the example of London , an easie Argument , One would think , to desire you to be like your selves . I might make a large recital of great and publick Works of Piety done by this famous City : I might mention multitudes of ample Munificencies and Benefactions , by very many worthy Members thereof , since the Reformation , whereby they have refuted the calumnies cast upon our Religion by Papists , as if it made us careless of Good works . A large Catalogue hath been made of them to mine hand by a Learned Writer , Dr. Andrew Willet , to the honor of God , and credit of our Religion . I shall content my self to give you a report of the general sum , which upon computation , he telleth us , doth amount in the space of Sixty years , unto above Six hundred thousand pounds . So that by an equal distribution , through the whole time , this famous City did allow Ten thousand pounds per annum , for Threescore years together unto Works of Piety and Charity ( besides all which was done in a private and unobserved way . ) An example , I believe , hardly to be parallel'd in any City under the Roman Jurisdiction . More then Forty Hospitals built , above Twenty Free Schools , besides Granaries , Conduits , Water-works , Loans to poor Workmen , Exhibitions to poor Scholers , Churches , Munificent gifts to the Universities and Colledges there ; so that I may say unto you , as Paul to the Thessalonians , touching Brotherly love , You need not that I speak unto you , for you have been taught of God ; onely I beseech you , That you abound more and more , 1 Thes. 4. 9 , 10. That you may receive the same honorable Testimony and Memorial from Christ , which the Church of Thyatira hath received , I know thy works , and charity , and service , and faith , and thy patience , and thy works , ( they are twice mentioned ) and the last to be more then the first , Revel. 2. 19. Be not weary of weldoing , in due time you shall reap , if you faint not , Gal. 6. 9. Lose not the things which ye have wrought , but that ye receive a full reward , 2 John v. 8. And this leads me to the last consideration , viz. Seventhly , The Reward which is set before you . It is a sowing of Seed , 2 Cor. 9. 6. A scattering which tendeth to increase , Prov. 11. 24. There is no duty which hath more copious promises of reward , then this of mercy and good works . Rewarded with plenty , Thy Soul shall be as a watered Garden , I sai . 58. 11. For this thing , the Lord thy God shall bless thee in all thy works , Deut. 15. 10. Rewarded with honor , He hath dispersed and given to the poor , his horn shall be exalted with honor , Psal. 112. 9. Rewarded with the blessings of the poor . The blessing of him that was ready to perish , came upon me , Job 29. 11 , 13. Rewarded with the grace of God , God is able to make all grace abound towards you , 2 Cor. 9. 8. Rewarded with a pure and comfortable use of what we enjoy our selves . Give alms of such things as you have , and behold all things are clean unto you , Luke 11. 41. Rewarded with a lengthning of our present tranquillity , Dan. 4. 27. Rewarded with Gods acceptation , Heb. 13. 16. with the mercy of God , Matth. 5. 7. with the mansions of God , Luke 16. 9. Good works are Bills of Exchange , which return our estates into another Country . This laying out is laying up ; Mercatura est amittere ut Lucreris . It is like putting a Basin of Water into a Pump which draws out a great Vessel full : It is a Sacrifice , and Sacrifices were offered for the benefit , not for the damage of the offerers . A man scatters his Seed in the Furrow , but he lays up his Crop in the Barn ; it is a scattering which ends in a laying up . The Backs of the poor , the Bellies of the hungry , are the Bank of Heaven . And it is a laying up for our selves . Men lay up usually for others ; their Children , their Heirs and Executors meet with it at the last ; but works of mercy are all expended upon a mans self , he hath the comfort here , and the reward hereafter . It is money lent to God , and he will repay it to our selves . In Law , he which sows must roap ; and so says the Apostle , He that soweth bountifully , shall reap bountifully . Quas dederis solas semper habebisopes . And it is laying up a Foundation , a way to make our uncertain riches a sure and stable , that whereas other riches take unto them wings and flie away , those which are thus laid out , are laid up , as safe , as unmoveable as the Stones of a Foundation , as the bottom of a Rock . A Foundation not by way of merit towards God , but by way of evidence in regard of our selves , as Testimonies of our reconciliation and peace with God . A Learned Writer b makes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to answer to the Hebrew {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which is the Bond or Instrument , securing to a Creditor the money which he hath lent . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is Bona nomina facere ; God becomes surety for the poor to repay us there , where neither rust , nor moth , nor theif can enter . And it is a Foundation {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for the time to come , for the life to come , when none of our glory will follow us . Wealth hath wings , it is here to day , it is gone to morrow ; but goodes are a Bank in Heaven , when all other mens wealth doth stay behinde them , and betake themselves to other Masters ; A good Mans being turned into good works , doth follow him , and enrich him in a life to come . And this life to come , a life which may be held , a life which can never be lost , when the last general conflagration shall have consumed and melted all the Treasures of the World , our good works will abide that trial ; the inheritance unto which they follow us , is incorruptible and undefiled , and that fadeth not away , reserved in the Heavens for us . And now Right Honorable and Beloved , to give you all in one view , You have heard the Charge of the God of Heaven , to the Rich men of the Earth : It is my Petition , it is his Command . I beseech you , he injoyns you , Not to be high minded ; not to let that which comes from the deep places of the Earth , exalt you , and make you forget that you are Earth ; not to let the thick Clay make the thin Dust proud . It cannot adde a cubit to your stature , let it not adde so great a sin to your Souls : It is gift , it is not property ; Gods , not yours ; you are the fiduciaries , the depositaries onely ; why should you glory as if you had not received it ? Let me adde this one word more , Let not your riches make you low-minded neither , to glew your hearts , to bend your affections to things below : Let them make you heavenly-minded , and then they will make you humbly-minded ; the more of Heaven in any minde , the more of Humility . Not to trust in riches , not to let his gifts be used to his own degrading : Who would trust in an unstable thing , which he cannot keep ! Riches are uncertain ; in a false thing which he cannot credit ? Riches are deceitful ; in a nothing , which is not ? He that trusts in riches , makes them an Idol , and an Idol is nothing in this world . Who would trust in a Dead Idol , that hath a Living God to trust in ? who would trust in an useless nothing , who hath a Bountiful God , who gives all things to trust in ? You have another charge , To do good , to be rich in good works , to do them chearfully , to do them diffusively : And though God might stop at the charge , his soveraignty and dominion would bear him out , to command you onely ; yet being full of love and mercy , he is pleased to encourage as well as command you . He encourageth you antecedenter , by that which goes before your duty , his own example ; he encourageth you consequenter , by that which follows after your duty , his great reward , his example you have ; he gives , you do but lend ; he gives , you do but render back to him of his own . He gives to you all things ; the Earth empties into your Coffers her Silver and her Gold ; the Pastures send you in Cattel , the Fields Corn , the Sea Fish , the Air Fowl ; one Country sends you in Wine , and another Spices ; one Silks , and another Furrs ; one Delicates , another Ornaments : He gives you the light of the Sun , the influences of the Stars , the protection of Angels , the Righteousness of his Son , the Graces of his Spirit , the Hope of his Glory : He gives you Himself , and his own Alsufficiency for your portion . And now if Heaven and Earth be all , if Grace and Glory be all , if God and Christ be all ; he hath given you all things richly to enjoy ; for many of these gifts bring their joy and fruition with them . So the Example far exceeds the Imitation ; you lend , you do not give ; you lend some thing ; you do not give all things ; you lend to the necessities of your Brother ; you do not give to his delights and replenishment ; you cloath him , you do not adorn him ; you feed him , you do not fill , much less pamper him . This is one encouragement , A great Example . You have another encouragement , A full Reward , good measure shaken together , pressed down , running over into your bosoms . You give money , God gives life ; you things uncertain , which you could not keep but by giving ; God gives a Foundation , Mansions , a City which hath Foundations , The sure mercies of David . You lay out to your Brother , God lays up for you ; you give perishing things to your Brother , God an abiding , an abounding life to you ; you a Cottage , or a Coat to your Brother , God a Kingdom and a Crown to you ; you such things to your Brother , which neither you nor he can keep ; God such things to you , which when once laid hold on , you cannot lose . So this double encouragement sets on the duty by a threefold love . If you love God , imitate his example , be merciful as he is merciful : If you love your Brother , refresh his Bowels , make his Back and Belly your repositories . He can repay you with Prayers , and Prayers are as good as Gold . If you love your selves , do what the most covetous man would do , lay up , lay up for your selves , not onely for your heirs , your children ; it may be for strangers , for enemies : Lay up surely , that which you may lay hold on , that which will stay by you , a Foundation : Lay up for the future , that which Time , which Death , which Rust , Moth , Theif , cannot take away ; for life which is more worth then wealth , for eternal life which is more durable then wealth . If you do not thus by your wealth , lay up a Foundation unto Eternal life , your thick Clay will load you with many sorrows , and drown you in destruction and perdition . You have your wealth for this end , you have your life and salvation with this homage , and quit-rent upon it . If you do not give , you shall not live ; if you do not do good , you shall not receive good ; if you do not lay out , you shall not lay up . Here is your option , keep your money , and perish with it ; return it unto Heaven , and be gainers by it . If you love God , or your Neighbor , or your selves , or your very riches themselves ; do good , be rich in good works , you do not onely comfort your Brother , but you keep your God ; you save your selves , you lengthen your lives , you preserve your estates unto all eternity . FINIS . Notes, typically marginal, from the original text Notes for div A57152e-130 a Aquin. part . 1. qu. 1. art . 4. & Scholastici in Prolog. Sentent . b John 17. 3. Ephes. 4. 13. c Marth. 7. 21. Jam. 1. 22. John 13. 17. d Tit. 1. 1. Eph. 4. 20 , 21. e Ezek. 1. 8 , 13 , 16 , 18. f Aug. de Civ. Dei . l. 19. c. 25. De Nupt. & Concupisc . l. 1. c. 3. Contr. 2. ep. Pelag. l. 3. cap. 5. Contr. Julian . Pelag. lib. 4. cap. 3. g Aug. Tom. 4. lib. de Fide & oper. cap. 14. ad Simplician . quaest. 2. h Aug. de Trin. l. 15. c. 18. Qualis est illa confessio quae sic Deo credit , ut pro nihilo ejus ducat imperium ? aut quomodo ex animo ac verè dicimus , Domine , Domine , si ejus quem Dominum confitemur , praecepta contemnimus ? — Inter Christianum & Gentilem non fides tantùm debet , fed etiam vita distinguere , Hier. Epist. ad Gelantiam de ratione Piè vivendi . i Heb. 12. 14. & 10. 36. Vide Davenant . de Justitia Actuali , cap. 30. 31. Gal. 5. 6. 1 Thes. 1. ●3 . 1 Tim. 1. 5. Tit. 3. 8. Matth. 24. 6 , 12. Prov. 3. 9. Isai. 23. 18. Notes for div A57152e-1040 * Cuncta malefacta sibi impunè ratus , Tacit. Annal. 1. 12. Per omnem saevitiam & libidinem jus Regium servili ingenio exercuit . Hist. lib. 5. Sueton in Claudio , cap. 28. Prov. 11. 24. Psal. 49. 17. Revel. 14. 13. Eccles. 11. 1. Prov. 23. 5. Luke 12. 20. * Servili pretio venditus , Matth. 26 15. Exod 21. 32. Zach. 11. 12 , 13. Cod. lib. 7. Tit. 7. Vide Casaub. exercit . in Baron . Anno. 34. numb. 15. Servili supplicio affectus , Lips. de Cruce , lib. 1. c. 12. Heb. 4. 12. Psal. 45. 5. Isai 49. 2. Psal. 29. 4 , 5. 2 Cor. 10. 4 , 5. 1 King. 21. 27. Acts 24. 25. Mark 6. 20. Isai. 53. 1. 2. Cor. 5. 20. Acts 2. 29. & 4. 13. Eph. 6. 19. Tit. 2. 15. Vide Aug. epist , 54. Rom. 11. 13. Luke 1. 17. Jere. 15. 19. 1 Thes. 2. 4. 2 Tim. 2. 9. Mic. 2. 7. August . de Catechisandis Rudibus . cap. 15. Vossii Hist. Pelag. lib. 5. Thes. 2. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. Clem. Alex. Strom. 1. 3. p. 327. E. 328 A. Edit. Heinsianae . — Volens arguere Divitem illum Dominus noster quasi non vera dicentem — Dixit ad eum , Si vis perfectus esse , vade , vende omnia quae possides , & da pauperibus . Sic enim apparebis dicere verum , si dilexsti aut diligis proximum tuum sicut teipsum . Orig. Tract. 8. in Matth. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Theoph. Hunc ex lege insolentem , solicitum de salute remittit ad legem , ut inea ipsa in qua gloriaretur intelligeret , nihil exinde recti operis fecisse , &c. Hilar. in Matth. Can. 19. Vide Otat. Basilii in ditescentes , Tom. 1. p. 403 , 407. Puto quod arrogantius quàm verius servasse se mandata responderat , Aug. Ep. 89. Adolescens dives & superbus — mentitur dicendo Omina haec servavi . Hieron. Vide Mede Diatrib . 4. pag. 142 , 143. Davenant , de Justit . Actuali , cap. 44. Martial . lib. 4. ep. 13. Baron . An. 58. Sect. 56. Xenophon . Cyropaed . 1. 8. Vide Greg. Tholof . de Rep. 1. 3. c. 9. * Vide Budaeum de Asse . 1. 2. fol. 50. lib. 3. fol. 83. 1. 4. fol. 98 , 99 , 100. Lipsi . de Magnitud . Rom. 1. 2. c. 15. Brierwood de Nummis , cap. 19. Athenaeus , l. 12. Psal. 49. 17. Eccles. 5. 16. Job 1. 21. 1 Tim. 6. 7. Eccles. 1. 4. Job 7. 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ninus apud Athenaeum , lib. 12. cap. 7. Psal. 17. 14. & 73. 7. Job 21. 13. Isai 5. 8. Hab. 2. 5 , 6. Eccles. 9. 1. Eccles. 9. 4. John 6. 27. Jam. 5. 3. Jere. 13. 18. Dan. 2. 21. & 7. 9. Isai 2. 13 , 16. Zech. 11. 2. Isai. 45. 3. Obad v. 6. Psal. 112. 6 , 7. Prov. 18. 10. Isai. 26. 3 , 4. Prov. 14. 34. Athenaeus , l. 12. c. ult. Aquin 1a . 2ae . qu. 40. art . 1. Vide Gatak . Cinnum . lib. 1. c. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eurip. Electra . Josh. 7. 21. 2 Kings 5. 23. 1 King 21. 15. Jere. 22. 14. Psal. 35. 9. Luke 12. 15. Match . 4. 4. Dan. 1. 15. Psal. 78. 27 , 31. Psal. 115. 16. Hag. 2. 8. Deut. 8. 16. Prov. 10. 22. Eccles. 9. 11. 1 Cor. 4. 7. 1 Chro. 29. 14. Ezra 2. 69. Acts 11. 29. Gal. 5. 6. 1 Thes. 1. 3. 2 Pet. 1. 5 , 7. Jam. 2. 2 , 14 , 18 , 21 , 25. Jude v. 3. 12 , 20. ● . John 3. 17 , 18 , 23. Psal. 37. 3. Job 31. 16 , 23. Synopfis Papismi . Edit. 5. P. 1223-1232 a Si amicus tuus intraret in domum tuam , & inveniret te in loco humido frumenta posuisse , — daret tibi hujusmodi consilium , dicens , Frater perdis , quod cum magno labore Collegisti ; in loco humido posuisti , paucis diebus ista putrescent . Et quid facio , frater ? Leva in Superiora . Audi●es amicum suggerentem ut frumenta Levares de inferioribus ad superiora , & non audis Christum monentem ut thesaurum tuum Leves de terra ad Caelum ? Aug. in Psal. 148. b Sam. Petiti . Var. Lect. l. 1. c. 11. Prov. 23. 5. 1 Cor. 8. 4. 
A57159	----	A sermon preached before the King upon the twenty eighth of March, 1669 by Edward Lord Bishop of Norwich. Reynolds, Edward, 1599-1676. 1669 Approx. 62 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A57159 Wing R1284 ESTC R36786 16016221 ocm 16016221 104770 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57159) Transcribed from: (Early English Books Online ; image set 104770) Images scanned from microfilm: (Early English books, 1641-1700 ; 1155:40) A sermon preached before the King upon the twenty eighth of March, 1669 by Edward Lord Bishop of Norwich. Reynolds, Edward, 1599-1676. [2], 41 p. Printed by Ja. Cottrel for Philemon Stephens ..., London : 1669. "Published by His Majesties command." Reproduction of original in the Huntington Library. Includes bibliographical references. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Philippians III, 8 -- Sermons. Sermons, English -- 17th century. 2003-12 TCP Assigned for keying and markup 2004-01 SPi Global Keyed and coded from ProQuest page images 2004-02 Olivia Bottum Sampled and proofread 2004-02 Olivia Bottum Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion A SERMON Preached before The King , UPON The twenty eighth of March 1669. BY EDVVARD Lord Bishop OF NORWICH· Published by his Majesties Command . LONDON : Printed by Ia. Cotterel , for Philemon Stephens , at the Kings Arms in Chancery-lane . 1669. A SERMON Preached before the King , UPON The twenty eighth of March , 1669. Philippians 3.8 . Yea doubtless , and I count all things but loss , for the excellency of the knowledge of Christ Iesus my Lord. OUr blessed Saviour compareth the Kingdom of Heaven to an a hid Treasure , and a pearl of great price , which a wise Merchant having found , sold all that he had to buy it . This hidden treasure is our life which is b hid with Christ in God : this pearl of great price is that which the Apostle calls the a unsearchable riches of Christ , the b righteousness which is of God by faith . St. Paul , unto whom the Lord from heaven c did reveal this treasure and pearl , hath in this chapter discovered himself to be one of those wise Merchants , who parted with all for this inestimable purchase . He looked on himself before as a rich man in things pertaining unto God. Great dignitie ; of the d stock of Israel , of the tribe of Benjamin ; an Hebrew of the * Hebrews . Great strictness of Religion , e a Pharisee , separated from the ways of the world . Great learning ; brought up f at the feet of Gamaliel , and taught according to the perfect manner of the Law of the fathers . Great g zeal and fervency , even unto persecution . Great sanctitie in his own opinion ; h I was alive without the law once ; i as touching the righteousness which is in the law , blameless . These things before he came to the knowledge of Christ , he eesteemed very gainful , advantagious , and meritorious to salvation , for he had a profited in the Iews religion above many his equals : But when it pleased God to reveal his Son unto him , he consulted no more with flesh and bloud ; he set no more value on meer carnal priviledges or performances , looked on them as loss , and dung ; on all his own righteousness , but as a b b menstruous cloath ; durst put * no confidence in any thing of his own , but in the alone Righteousness of Christ Jesus his Lord , in the fellowship of his sufferings , and in the power of his resurrection . He would c glory in nothing but the Cross of Christ , he would relye on nothing but the Grace of Christ , he would lose all that he might win Christ. I have chosen these words , to open the excellencie of the Gospel of Christ , and of the saving knowledge of him thereby , in comparison whereof the Apostle esteemed all his other dignities , priviledges , righteousness , performances , upon which he had formerly built the hopes of his salvation , to be all but loss and dung . I begin with the former of these , the excellency of Evangelical Doctrine , called by the Apostle a a glorious Gospel , b a ministration of righteousness which exceeds in glory , c a word of life , d a Gospel of salvation , e the riches of the world , f a treasure accompanied with the excellency of Divine Power , g a great mystery of godliness ; with other the like elogies , setting forth those unsearchable riches of Christ therein , as draw forth the wonder and adoration both of Men and Angels . We shall consider the excellency of the Gospel , 1. Comparatively : 2. Absolutely . For the former , I shall not put the whole world , nor all the Diadems , Honours , Pleasures , and Revenues thereof into the balance with Christ ; he having assured us that it will little h profit a man to win them all , and to lose his soul : for though a man could win the whole world , yet within a few years he would lose it again ; but the soul being once lost , is lost for ever , never to be recovered . But I. we shall compare the Gospel with the state of Innocency in Paradise . It cannot be denyed , but that there were divers things in that state of primitive integrity , wherein Adam excelled any of his sinful off-spring . He was made then wholly a upright , without any mixture of corruption or infirmity , no evil of sin to defile him , no evil of sorrow to disquiet him : Whereas , now the holiest men are commanded and constrained to cry out , b Forgive us our trepasses , deliver us from evil . He had no war between the flesh and spirit , no inward combate between the law of the members , and the law of the minde ; no temptation of lust to intice or draw him away from God : Whereas , the holiest men are now forced to complain , c O wretched man that I am , who shall deliver me from this body of death ? He did not in that state stand in need of a Mediator of reconciliation to restore him to the favour of God , wherein he stood right and intire , by the law of his creation . He had no guilt to fill him with shame or fear , or to drive him away from the presence of the Lord. Yet in some respect the grace of the Gospel is more excellent then the state of Adam in Paradise . 1. Herein is the manifestation of more glorious mercy and wisdom : For it was most consonant to the goodness of God , to make reasonable creatures righteous at first ; but when they wilfully fell from their created integrity , it was wonderful and a free mercy to restore them again ; wonderful and glorious wisdom to do it by so great a condescension and contrivance as the Incarnation and Passion of theSon of God. There lay no bond upon God at all to shew mercy to a creature which had cast him off , and rebelled against him . He might pari jure have left men unredeemed , as he did the Angels , and have glorified himself in their just perdition . It was meer and alone mercy which made the difference . He took not the nature of Angels , but the seed of Abraham he took , Heb. 2.16 . 2. By the Gospel the humane nature is more highly advanced , then it could be in the first Adam , had he persisted in his integrity . First , in the person of Christ , in whom it was Hypostatically united to the divine Nature , and advanced a far above all principality and power , might and dominion , and every name that is named . Angels , and Principalities , and Powers are made subject unto him . He is the first-born of every creature , and hath in all things the preeminence . 2. In all those who are spiritually descended from him , and estated by union and communion with him in his fulness both of Grace and Glory . For certainly , b to be where Christ is , and to behold his Glory , when he shall come c to be admired in those that believe , d to be like unto him , to see him as he is , to e sit down with him on his Throne , to be f joynt Heirs with him in his Glory , which are some of those exceeding great and precious promises , which in the Gospel are made unto true Believers , are more high and honourable expressions of the dignity of the Sons of God by gracious Adoption , then any we can discover to have belonged unto Adam and his natural posterity , had they persisted in that integrity wherein they were created . For then the Reward would only have born proportion to the obedience whereunto it related ; but now it shall have its dimensions from the dignity of the Person , and excellency of the price whereby it was purchased , both which do infinitely surpass both the person and obedience of Adam , or any other meer man. 3. By the Gospel there is more divine and supernatural help afforded to Believers , to carry them through their course of obedience unto glory , then there was unto Adam in Paradise . ‖ To Adam was given a posse non peccare si vellet , a power not to sin if he would ; and a power to have willed , if he would so have done : but he had not special supernatural assistance given him to will ; for if he had had that , he had persevered . But unto believers there is such grace given , † qua efficitur ut velint . It is God that worketh in us both to will and to do of his own good pleasure , saith the Apostle , Phil. 2.13 . Thy people shall be willing in the day of thy power , saith the Prophet David , Psal. 110.3 . I will put my Spirit within you , and cause you to walk in my statutes , and ye shall keep my judgements and do them , saith the Lord , Ezek. 36.27 . This point is excellently handled by that renowned champion of the grace of God St. a Austen in his book De correptione & Gratia. II. The excellencie of the Gospel will appear if we compare it with the Law of Moses . The Priesthood thereof a nobler Priesthood , after the order of Melchisedec ; the Covenant thereof a better Covenant , established upon better promises , as the Apostle proveth at large in his Epistle to the b Hebrews . 1. The Law moral considered singly and alone , is a c ministration of death and condemnation , a killing , enthralling , inexorable , insupportable Law ; insomuch that the people were not able to endure the commands thereof , Heb. 12.20 . Why should we dye ? say they ; This great fire will consume us . If we hear the voice of the Lord our God any more , then we shall dye , Deut. 5.25 . But the Gospel is a ministration of the Spirit and Righteousness , and therefore more glorious , as the Apostle argues , 2 Cor. 3.7 , 8 , 9. 1. Hereby the curse of the Law is removed ; for Christ came to bless us , Act. 3.26 . a That repentance and remission of sins might be preached in his name . 2. Hereby we are delivered from the Law as a Covenant of life , ‖ though not as a Rule of living , the righteousness of Faith being substituted in the room thereof , as the Apostle teacheth us , Act. 13.39 . Rom. 3.20 , 28. Gal. 2.16.3.10 , 13. 3. Hereby the Rigour of the Law is corrected , Christ procuring acceptation of sincerity instead of perfection . He is the b Altar which sanctifieth all our oblations , so that the Lord , notwithstanding their defects , is well pleased with them , pardoning that in them which comes from our weakness , and accepting and rewarding that which comes from his own Grace , 1 Pet. 2 , 5. Isa. 56.7 . 4. Hereby the Coaction of the Law is sweetned by healing and assisting grace ; that whereas the Law doth onely drive by terrour and bondage unto the doing of duty , which otherwise we should rather have left undone : ( Mallent licitum quod male delectat , as St. Austin speaks ) the Spirit of Grace in the Gospel , a a shedding abroad the love of Christ into our hearts , doth cause us b with delight to run the ways of Gods commandments , c Vt non sit terribile sed suave mandatum : for the yoke of Christ is easie , and his burden light , and his Commandments not grievous , 1 Joh. 5.3 . 5. Lastly , hereby the Irritation of the Law is rebuked ; that whereas the d d restraints thereof did before exasperate corruption , that like an obstructed River , Ab obice saevior iret , it gathered strength by suppression ; now all the channels of the heart being opened by grace , the course of obedience goeth on with more freedom , and lust is not able to gather head against it , as it was wont to do . 2. The excellency of the Gospel will appear , if we compare it with the ceremonial Law. For though quoad substantiam Foederis , the Covenant was the same to them and us , Christ theirs and ours , a a the new Testament hidden in the Old , and the Old expounded in the New , as St. Austin speaks ; yet quoad modum Administrandi , there is as much greater excellency in the Gospel then in the Law , as there is in the body or substance then in the picture or shadow whereby it is represented . 1. The Law was dark and obscure , a veil over the eyes of that people ; but in the Gospel Christ is evidently set forth , Gal. 3.1 . We see with open face the glory of God , 2 Cor. 3.18 . b Though the Jews had the same promises of eternal life , and an heavenly Country with us , yet they were overshadowed with the Types of an holy Land , and temporal blessings there ; and therefore the Apostle telleth them of another rest , besides that of their Sabbath and Canaan : There remaineth a rest for the people of God , Heb. 4 9. 2. The Law was exceeding Burdensome in many chargeable and painful observances , a yoke which they were not able to bear , Act. 15.10 . Whereas the yoke of Christ is light and a easie , unto the bearing whereof he encourageth us by glorious promises , and assisteth us by the supplies of his Spirit of grace . 3. The Law is weak and unprofitable , not able to make the comers thereunto perfect , to expiate sin , to pacifie God , to quiet conscience , or procure salvation . It is true , by vertue of divine Institution , it was profitable to the uses for which it was designed , namely , to prefigure and lead unto Christ for that salvation which it self could not give . But Christ being come , the use of it is wholly ceased , and it become to all intents b weak and unprofitable . And therefore Moses and Aaron both dyed before the entring of Israel into Canaan ; the Lord thereby signifying , as a Tertullian hath observed , the mortality of the Law , and its impotency to bring men into the possession of the Promises ; that it was to give way to Christ , who had an b unchangeable Priesthood ; and to his Gospel , which was an everlasting Gospel , Rev. 14.6 . Thus we see the excellencie of the Gospel above the Law ; for by it onely is ministred Grace to pardon the sins committed against , and to perform the duties required by the Moral Law , and by it is Christ exhibited to accomplish the Prefigurations of the ceremonial Law : For the c Law came by Moses , but Grace and Truth by Iesus Christ. III. The excellency of the Gospel appeareth , if we compare it with any other the most noble perfections acquirable by the uttermost improvement of natural abilities , either in Genere notitiae , or in Genere morum . 1. The highest knowledge attainable by humane investigation is far below Angelical Learning . But the Mysteries of the Gospel are so great , that the glorious Angels gaze upon them with wonder and adoration ▪ These things , saith the Apostle , the Angels desire to look into , 1 Pet. 1.12 . alluding to the Cherubims with their faces on the Mercy-seat , Exod ▪ 25.20 . a To principalities and powers is made known by the Church the manifold wisdom of God , Eph. 3.10 . This is one Branch of the Mystery of Godliness , That Christ is seen of Angels , 1 Tim. 3.16 . This is one great business of the Angels about the Throne , to ascribe power , and riches , and wisdom , and strength , and honour , and glory , and blessing to the Lamb that was slain , Revel . 5.11 , 12. Again , the highest natural knowledge in the world is no way Beatifical . A man may , as to all such learning , be the greatest Scholar living , and yet perish . But the right knowledge of Christ by the Gospel will justifie and save those that have it . By his knowledge shall my righteous servant justifie many , Isa 53.11 . It is a knowledge which makes perfect , Till we all come in the unity of the faith , and of the knowledge of the Son of God , unto a perfect man , Eph. 4.13 . 2. The b noblest Moral Attainments which men can arrive at by the utmost improvement of natural Reason alone , of the most generous Principles , of the precepts of the best Philosophers , of the examples of the most eminent Heroes , will none of it suffice to bring a man to Blessedness . The Apostle would not have concluded better things then these to be but loss and dung , if he might have been saved by them . But there is no other name under heaven , whereby salvation is to be had , but by the Name of Christ , Act. 4.12 . Thus the supereminent excellencie of the Gospel of Christ doth appear , by comparing it with all other excellent things ; the excellency of created innocency ; the excellency of the Law , whether Moral or Ceremonial ; and the excellency of the highest Rational or Moral accomplishments . We shall next demonstrate the excellency of the Gospel , by considering it Absolutely in it self . And here let us first take a view of the supernaturalness & sublimity of it . It is every where in Scripture a a called a Mystery , the Mystery of Christ , the Mystery of the Kingdom , a great Mystery of Godliness , which signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as St. Chrysostom speaks , some wonderful and unknown thing . The Apostle calleth it Hidden wisdom , the deep things of God , beyond the discovery of the noblest created Reason in the world . That two natures should be in one Person , that God himself should take flesh , that a pure Virgin should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God , as the Council of Ephesus stileth her ; that he who blesseth all , should be made a curse himself ; who is Lord over all , should become a servant himself ; that the Prince of life should dye , and the Lord of Glory be put to shame ; that the sin should be punished , and the sinner pardoned ; that the Son of David should be the Lord of David , and the Son of Mary , the Saviour of Mary ; and he who made the world , be born into the World four thousand years after the world was made ; these were Mysteries shut up in the bosome of God , undiscoverable by any created wisdom till he himself was pleased to reveal them . Again , let us here consider the sanctity of the Gospel , as a great Mystery of Godliness . The whole design and contrivance thereof being , 1. To set forth the glorious righteousness of an holy God , that neither his verity nor sanctity might be impaired by his clemency and mercy unto sinners . For though he spared them , that he might in them shew the riches of his Grace , yet he spared not his Son , but delivered him up for us all , that in him he might declare his righteousness , Rom. 3.25 . 2. Another design of the Gospel was to restore lapsed man unto that primitive holiness wherein he had been created , Col. 3.10 . for the grace of God which bringeth salvation , doth also teach us to deny ungodliness and wordly lusts , and to live soberly , righteously , and godly in this present world . Christ gave himself for us , that he might redeem us from iniquity , Tit. 2.11 , 14. and from our former vain conversation , 1 Pet. 1.18 . And this the Gospel doth not onely by the precepts thereof as a Rule of holiness , but by the grace thereof as a Principle of holiness , helping us to do what we are commanded . Efficit Fides quod lex jubet . Lex imperat , fides impetrat , saith St. Austin . The Law onely commands , but faith obtains help to do what is commanded . The Law was given to demonstrate our impotencie , but Grace was given to heal and to remove it . Again , here offereth it self to our view the admirable contexture of justice and mercy , the unspeakable contrivance of Redemption and salvation by the Gospel . There seemeth to be a kinde of conflict between the Attributes of God , as St. Bernard hath observed ; Iustice and Truth resolved to punish sin , Moray and Grace resolved to save sinners . No created wisdom could have found out a way to effect this , so to sever the sin from the sinner , that Iustice might satisfie it self upon the one , and Mercy magnifie it self upon the other . This could not be done , but by such a Mediator and Surety as might be both able and willing to suffer the wrath of God , and having so done , victoriously to rise up and triumph over Hell and Death . All this is sound in the Lord Iesus . In him man suffer'd , In him God conquered . His sufferings valid for satisfaction of Justice , and impetration of favour , and by the infinite dignitie of his Person , made applicable to the persons of all that should believe· Grace given unto them , that they may believe and consent to their own Salvation . And thus all parties are satisfied , and all willing· God satisfied by the obedience of his Son , This is my beloved Son , in whom I am well pleased . Christ satisfied with the salvation of his body , He shall see the travel of his soul , and shall be satisfied . Believers satisfied with their pardon and inheritance , When I awake , I shall be satisfied with thine Image . God willing to pardon sinners , Christ willing to Redeem sinners , and sinners made willing by the Spirit of the Father and the Son to enjoy the benefit of so great a redemption , and to obey the precepts of so holy a Gospel . And thus Mercy and Truth are met together , Righteoutness and peace have kissed each other . All the Religions that ever were in the world could never shew so glorious a temperament of exquisite Iustice , of most gratuitous Mercy , of unsearchable wisdom , as is revealed in the Gospel of Jesus Christ. 4. Let us consider the necessity of the Gospel , by the Grace and Righteousness whereof alone we are saved through faith in Christ , Eph. 2.8 . A thing may be necessary to an end , 1. By way of a Temporary mutable sanction . So legal obedience was necessary unto life , by the first Covenant made with Adam , Do this and live , Rom. 10.5 . by which since the fall no man can be saved . 2. By way of a final perpetual Decree never to be altered . Such is the Covenant of Grace in the Gospel , confirmed by an oath to shew the immutability thereof ; for Christ offered one sacrifice for sin for ever , upon rejection whereof there remaineth no more sacrifice for sin . If ye believe not that I am he , ye shall dye in your sins , saith our Saviour , Ioh. 8.4 . Again , one thing may be necessary to another two ways . 1. Necessitate causae , as that which giveth it its being , and foundeth a right unto it . So the payment of a price is necessary to a purchase , and foundeth that right which the Purchaser hath thereunto . 2. Necessitate viae , without the which I cannot come to the possession of the thing purchased . For though the price procure me the property , yet I must go the way which will bring me unto it , before I can be personally possessed of it . The only cause of salvation is the free Grace of God , and price of the bloud of Christ , deriving a property thereunto upon us , as one by faith with the Purchaser , by regeneration descending from him ; by adoption , joynt heirs with him . But we cannot come to the actual possession of that inheritance , without running that race of Evangelical holiness , which is the way thereunto . From these things thus distinguished , we gather this conclusion , that although the Gospel were not originally necessary unto blessedness by the Law of Primitive Creation , another Covenant having been made with Adam in order unto life ; yet upon supposition of the fall of man , and of the unchangeable sanction of God , whereby the Covenant of Grace is made perpetual , so the Gospel is indispensably necessary unto salvation , called in the Scripture the Gospel of Salvation , the Power of God unto Salvation , the Grace of God which bringeth Salvation , yea , by the name of Salvation it self . 1. The sacrifice of Christ necessary , Ad acquisitionem , to the purchasing of blessedness for us , called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by an Hypallage , as some think , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A purchase of Salvation , of glory , of Redemption . The bloud of Christ was both a price of ransome , whereby we were Redeemed out of misery , ( He gave his life a ransome for many , Matt. 20.28 . ) and a price of purchase of that eternal Glory unto which , though it were his own , he could not ascend , so as to take possession thereof for us , which was one principal business of his Ascension , I go to prepare a place for you , Joh. 14.2 . until first he had suffered , as himself telleth us , Ought not Christ to have suffered these things , and to enter into his glory ? Luk. 24.26 . for Christ having a double right unto glory ; a natural right , as the Son of God ; and a purchased right , as the Saviour of the world ; reserveth the former unto himself , and bestoweth the latter upon the Church . 2. The gracious Acts of Divine Love in Iustification and Adoption necessary unto the Ius ad rem , or deriving a title upon us . For sonship hath a right accompanying it : If sons , then heirs , Gal 4.7 . The inheritance it self is sometimes called by the name of Adoption , Rom. 8.23 . Gal. 4.5 . 3. Faith and Repentance , which two Evangelical graces Christ hath honoured in the business of Salvation above others , because they are humbling graces , the one teaching us to judge and abhor our selves , the other to go out of our selves for righteousness ; these necessary ad Statum , to that condition wherein we are capacitated to receive the conveyance of that inheritance , so purchased for us , and derived upon us . Repent and be converted , that your sins may be blotted out , Act· 3 . 19· He that believeth in him shall not perish , but have eternal life , Joh· 3 15. 4. Evangelical obedience necessary to the Ius in Re , to the Actual possession of this Inheritance , as the onely way which leads thereunto . For without holiness no man shall see the Lord , Heb. 12.14 . It is a gradus and an inchoation of Glory . Thus we see the absolute necessity of the Gospel , wherein we finde Christ meritoriously purchasing , God graciously conveying , Repentance humbly disposing , Faith comfortably receiving , and sincere obedience gradually conducting us unto eternal salvation . In the next place let us observe the All-sufficiency of the grace of the Gospel unto the effecting of that blessedness whereunto it is so necessary . In sickness Physick is necessary ; but when Death comes , it is not sufficient to withstand it . But there is a Plenipotency in Evangelical grace to consummate our Salvation for us . Christ is able to save to the uttermost those that come to God by him , Heb 7.25 . Every thing which he did corporally for us , he will do the same spiritually by his Grace in us . So that though we be yet imperfect in our selves , yet we are complete in him , Col. 2.10 . And as there was a consummatum est pronounced upon his work on earth , whereby he wrought Redemption for us , It is finished , Joh. 19.30 . So there will be a consummatum est pronounced upon his work in Heaven , whereby he applyeth Redemption unto us , It is done , Rev. 21.6 . He will perfect every good work which he begins , and be the finisher of what he is the Author unto us . And this is a further demonstration of the excellencie of the Gospel , That as it is an onely , so it is an all-sufficient means unto that blessedness which is therein tendred unto us . Lastly , the excellency of the Gospel will appear , if we consider the infinite value and pretiousness of the things therein concerned . 1. The preciousness of the subject by the grace thereof Redeemed . It is true , by sin our bodies are become vile , and our souls cursed , and might both be justly made vessels of dishonour . But if we view them in their primitive integrity , made after the Image of God ; in the Grace and Glory whereof they are capable ; in the immortal condition whereunto they are reserved ; in the honourable accompt which God hath of them , when he hath once formed them for himself , a people for his Name , in whom he will be admired ; in these respects we may truely say that there is nothing which a man can give in exchange for his soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. The preciousness of the price whereby we were purchased , the bloud of God , as the Apostle calls it , Act. 20.28 . 3. The preciousness of the condition whereunto we are by the Gospel called . To be justified from the guilt of innumerable sins . To have the peace of God which passeth understanding ; the joy of salvation , which is unspeakable and glorious ; the Favour of God , which is better then life , shed abroad upon the Soul. To have the sting of Death pulled out , the fire of Hell quenched , the worm of conscience killed , the sentence of the Law cancell'd , and the Kingdom of sin destroyed and demolished in us . To be Adopted unto the dignity of the Sons of God. To be partakers of the Divine Nature . To have the life and likeness of Christ formed in us ▪ these are branches and veins of those unsearchable riches of Christ , which in the Gospel are set before us . Lastly , the preciousness of the Rewards which in the Gospel are promised unto Believers , infinitely surpassing those which any other Religion maketh to the observers of it . They dreamt onely of such delights as their narrow mindes , darkned with sin , and contracted unto baser objects , could frame conceptions of to themselves . But the rewards of the Gospel are of a more sublime and refined nature . Such the endowments of the glorified body , which the Apostle giveth us in four words , 1 Cor. 15.42 , 44. 1. Incorruption , nothing shall ever annoy or infest it , as here poverty , violence , sickness , death , and other evils do . 2. Honour , siderial splendor and pulchritude , like that of Christ in his transfiguration , or of Moses coming down from the Mount· For if wisdom here make the face to shine , Eccles. 8.1 . as we read of St. Stephen , That his face was as the face of an Angel , Act. 6.15 . How much more lustre will Celestial Glory bring upon it , when it shall be as the Sun , and as the brightness of the Firmament ? Dan. 12.3 . 3. Power and vigour to serve the glorified soul without any defect , infirmity or impediment whatsoever . 4. Spirituality , no need of cloathing , nutrition , or any other Animal provisions , it being perpetually supported and preserved by the Spirit of Glory· Such the endowments of the soul filled with the reward of blessedness . A sure reward , Prov. 11.18 . grounded upon immutable love , upon an unvaluable purchase , upon unquestionable promises , whereof we have in our selves the earnest , in our head the possession . A great reward , a Crown , an heavenly Kingdom , a Kingdom of God , a weight of Glory , Psal. 19.11 . Matt. 5.12 . 2 Cor. 4.17 . A full reward , 2 Joh. 5.8 . no desire unanswered , no faculty unreplenished , no sin , no sorrow , no labour , no tears unremoved . Thou shalt make them drink of the River of thy pleasures , Psal. 36.8 . The minde filled with as much light , the will with as much love , the soul with as much peace , as the whole capacity thereof is able to contain . Faith hightned into vision , hope satisfied in possession , love compleated in fruition , peace consummated in immutable , inconcussible , and indeficient delectation . In these four things seem to consist the endowments of glorified souls , so far as we can here frame any judgement of the glory to come . 1. In a complete vision of God and Christ. Here we see but in part , in the book of the creatures , in the glass of the Word . But then we shall see him as he is , face to face , we shall behold his face in righteousness , though not with a comprehensive vision ( how can a finite comprehend an infinite ? Aliud est videre , aliud totum videndo comprehendere , saith saith St· Austin , ) yet with a beatifical and replenishing Vision , no desire of the minde unfilled , unsatisfied with the knowledge of God and Christ. 2. In a complete possession of God and Christ. Here God is our God in a gracious Covenant , in precious Promises , in the first-fruits of the Spirit , in the seeds of grace and peace , in comfortable provisions , in powerful providence , in continual protection , in spiritual Ordinances . But all this while we are absent from the Lord , in hope onely of things which we see not . The Inheritance in our minority is reserved in heaven for us . But at last we shall be admitted into it . As our faith shall be changed into vision , so our hope into a possession of God. We shall not be in a waiting , expecting , longing , languishing posture , but in a plenary fruition of all the blessedness , which the Covenant of Grace did by faith entitle us unto . No faculty of the soul , not as full of God , as the Sun of Light , or the Sea of Water . 3. In a complete similitude and transformation into the Image of Christ. Here our Grace is mingled with corruption , the flesh lusting against the Spirit . As we are Similes per primitias spiritus , so we are dissimiles per Reliquias vetustatis , as St. Austin speaks . But in Heaven we shall be wholly like unto him , for we shall see him as he is . As the Image of the Sun is formed in the glass on which it shines , so the glorified soul by seeing God hath the untainted image of his Holiness and purity shed forth upon it . 4. In a complete delectation arising from the vision , possession , and similitude unto God ; in whose presence is fulness of joy , at whose Right-hand are pleasures for evermore . Earthly delights are apt to cloy , and produce a loathing . But in Heaven the delights are full and perpetual . Tota virtus Amare quod videas , summa felicitas habere quod amas . For it cannot be that the highest and chiefest good should ever cause a fastidium , or satietie in the fruition of it , since it comprehendeth eminently in it the particular and divided perfections of all other desirable things . God himself being All in All unto us . Unto All which we might add the excellency of the place where these glorious things are reserved for us , where Christ hath prepared and furnished mansions for his own Spouse . A building of God , an house not made with hands , wherein the Lord will shew that glory to his Church , which no other creatures ever saw or can see . Add hereunto the excellency of the company there : Patriarchs , Prophets , Apostles , Martyrs , All Saints and Blessed Angels ; the glorious presence of the Lord Jesus , the sight of whose Glory is the Glory of his Church . Lastly , the Crown of all is the eternity of this Glory· For the Mercy of God is from everlasting to everlasting , to those that fear him . The Gospel of Christ , an everlasting Gospel ; his Priesthood unchangeable ; his Kingdom , inconcussible ; his sacrifice for ever ; his redemption , eternal ; no moth , no rust , no seed of corruption within ; no thief , no violence , no cause of corruption without . So long as there is power in God to preserve us ; so long as there is mercy and truth in God to reward us ; so long as God is our Father , and Christ our Head ; so long shall believers be blessed , and enjoy an Inheritance incorruptible , undefiled , and that fadeth not away , reserved in the Heavens for us . Oh that any who know themselves to be mortal here , and immortal hereafter , should rake in the dunghil of the earth for content and comfort , and build their happiness upon loss and dung , upon vanity and vexation , who have such gloririous things as these to look after , and to secure unto themselves ! Certainly no man liveth up to the dignity of man , who doth not regulate his conversation by the pure and holy Laws of Christianity . Thus have I endeavoured to shew the excellencies of Christ , and the unsearchable riches of his Gospel , as the alone necessary and indispensable means unto all solid comfort in this life , and unto all true blessedness in another , in comparison whereof all other the noblest endowments are not onely loss but dung . All these things whereby I have proved the greatness of the Gospel , are evident demonstrations of the excellencie of the knowledge of Christ thereby , since the dignity of science is founded in the Sublimity , Majesty , & greatness of the subject known . So that I shall need add but one thing more , which is particular to the saving knowledge of Christ , that it doth not discover onely him and his excellencies unto us , but doth convey them upon us , and give us a right and interest in them . And hereupon it is An enlivening knowledge ; I live by the faith of the Son of God. He that believeth in me , saith our Saviour , shall live though he were dead ; which is more then can be said of all the excellencies in the world , they all run like Jordan into a dead Sea , the grave devours them without hope of a resurrection . But our life in Christ is an abiding , and an abounding life . It is An ennobling knowledge ; it giveth us a priviledge , dignity , and power to be called the Sons of God. It is A justifying knowledge ; by his knowledge shall my righteous servant justifie many . It entitleth us to all the merits of the Death and obedience of Jesus Christ. It is A sanctifying knowledge which purifieth the Heart ; and worketh by love ; hereby we know that we know him , if we keep his Commandments . Lastly , it is a saving knowledge . This is eternal life , to know thee the onely true God , and whom thou hast sent Jesus Christ. I shall very briefly conclude with but three words of Exhortation . 1. To my self and Brethren to whom the dispensation of this glorious Gospel is entrusted , that we would be ever mindful of our commission . Ambassadors must keep strictly to the Mandate of their Princes , and never deviate from their instructions . Our Commission is to teach men to observe all things whatsoever Christ hath commanded : to preach unto them the unsearchable riches of Christ ; to take them off from all presumptuous sins , from all vain delights , from all carnal confidence , from all self-opinion of their own performances ; to set forth Christ before them , as the desire of all nations ; to convince them of the All-sufficiency of his righteousness , and of the great duties of faith and obedience which they owe unto him as King of Saints : Not to preach our selves , our own fancies , passions , or interests , but so to preach Christ Jesus the Lord , as becomes the excellencie of his person and offices , as becomes the Majesty and awfulness of the doctrines of Salvation . 2. To all in place of power and authority , that since Christ to whom all power was given , did , and still doth put it forth for our salvation ; they also would be exhorted to exert their power for the honour and interest of Christ and his Gospel . By the light of their gracious examples , to render the beauties of holiness amiable unto others : for the lives of great men are a kinde of law to those that are under them . By their zeal , courage and justice , to put to shame the insolencies of any who by profaness and atheism either of tongue , pen , or life , dare offer any scorn or indignity to the Lord , or to the Gospel of Glory . By their wisdom , and love to Christ , to use all means for promoting the Gospel of Salvation , and removing out of the way whatsoever doth obstruct the powerful progress and prevalencie thereof amongst men . And here I cannot but with grief of heart once more bewail those doleful divisions which deface the beauty , and shake the stability of this once flourishing Church . For as in the natural body solutio continui doth both pain & deform it ; so do breaches in the body of Christ abate both the strength and comeliness of it ; & while we thus by our divisions lessen and weaken one another , we comfort and advantage a common adversary . Do not all learned and sober Protestants agree in the Doctrine of the Church of England , in the vitals & essentials of true Religion , in the great foundations of faith , worship , and obedience ? Have they not all one Father , one Head , one Faith , one Hope , one heavenly Canaan , whither they profess to be all going ? Why then should brethren fall out by the way ? Why is not the health of the daughter of my people recovered ? I am no Prophet to foretell future events . Yet since the Psalmist hath told me that where brethren dwell together in unity , there the Lord commandeth a blessing , Psal. 133. Since he hath joyned the peace and prosperity of the Church together , Peace be within thy walls , and prosperity within thy palaces , Psal. 122. Since the Apostle hath assured me , that if we be of one minde , and live in peace , the God of love and peace will be with us , 2 Cor. 13.11 . I cannot but upon these grounds verily perswade my self , that if we would with a sincere eye , to the glory of God , the interest of the Gospel , and the peace of the Church , ( which things ought to be most dear unto us ) set our selves with a spirit of meekness and moderation to heal the breaches , and reconcile the differences which are amongst us , that so ( if possible ) we might be like the Primitive Christians , of one heart and one soul , the Lord would say unto us as he did unto his people , when they laid the foundation of his Temple , Hag. 2.19 . From this day I will bless you . And if this would not effectually do it , that which I have last to say , I am sure would . Which is , 3. To perswade all who profess the Gospel to lead their lives agreeable thereunto , to hold the mystery of the faith in a pure conscience , and to express the lineaments ofChrist in their conversation . There is no precept more frequently inculcated in the writings of the Apostles then this , therefore I shall give it you in their words , as having most of aw and authority in them . How shall we that are dead to sin , live any longer therein ? There is no condemnation to them which are in Christ Iesus , who walk not after the flesh , but after the spirit . If any man be in Christ , he is a new creature . Walk worthy of the vocation wherewith ye are called ; Put off the old man , put on the new man , if ye have heardChrist , and been taught by him , as the truth is in Jesus . As ye have received Christ Iesus the Lord , so walk ye in him . He that saith he abideth in him , ought himself to walk even as he walked . Let your conversation be as becometh the Gospel of Christ. Adorn the Doctrine of God our Saviour in all things . Shew forth the vertues of him who calleth you out of darkness into his marvelous light . Let every one that nameth the name of Christ depart from iniquity . Having these promises , let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of God. Since we call God Father , let us pass the time of our sojourning here in fear . For this end Christ was manifested , that he might destroy the works of the Devil . O let us not be like Gadarens , to send Christ away , because he comes to drown our Swine , to destroy our lusts ; let us not let go our Saviour to hold fast our sins , nor prefer the momentary , stinging , and perishing contents of the world , before the joys of Salvation here , and the enjoyments of it for ever hereafter : let us with fear and trembling consider , that it will be at the last day more tolerable for Sodom , then for wicked Christians , whose judgement will be so much the heavier , by how much the more glorious mercies have been revealed unto them , and despised by them . The wise man telleth us , That the righteous is more excellent then his neighbour , as walking by a more excellent Rule , and designing a more excellent End. O let us shew the excellencie of our Religion by the excellencie of our conversation , and shine as Celestial Luminaries in the midst of a crooked and perverse generation . And as many as walk according unto this Rule , peace be on them , and mercy , and upon the Israel of God. Now the God of Peace who brought again from the dead the Lord Jesus , the great Shepherd of the Sheep , through the Bloud of the everlasting Covenant , make you perfect in every good work to do his will , working in you that which is pleasing in his sight through Jesus Christ , to whom be glory for ever and ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A57159-e110 a Mat. 1● . 45 , 46. b Col. 3.3 . a Eph. 3.8 . Vid. Aug. contra 2. Ep. Pelag. lib. 3. c. 7. de Grat. & lib. Arbit . c. 12. b Phil. 3 9. c Gal. 1.11 . d 2 Cor. 11. Phil. 3.5 . * Vid. Nicet . Choniat . Thesaur . Orthodox , l. 1. c. 40. Baron . Apparat. Sect. 8 , 9 , 10. Drus. de 3 sectis Iudaeor . l. 2. Ad voces N T. p. 131. Scultet . Exercit . Evang. l. 1. c. 24 , 25 , 26. ●amero . T● . 3. in Matt. 20.3 . Buxtorf . Lexic . Rab. p. 1851. e Act. 26. f Act. 22.3 . g Phil. 3 6. h Rom. 7 9. Aug. Cont. 2 Ep. Pelag. l. 1. c 9. i Phil. 3. a Gal. 1.14 . b Isa. 64.6 . b Vide Bernard Serm. 1. in festo omnium Sanct. de verbis Isaiae Ser. 5. in dedicat . Eccles. Ser. 5. * Praesume non de operatione tua , sed de gratia Christi . Ambros. de Sacram. l. 5. c. 4. Quicquid est circa te vel in te unde p●ssis praesumere , abjice à te , & tota praesumptio tua Deus sit . Aug. in Psal. 85. Nihil tuis meritis attribuas , nivil de te praesumas , in virtute tua nihil ponas , in viribus tuis non confidas , in tua audacia fiduciam non habeas . Omnia divino Dono , & divinae gratiae adscribe — Confidentia tua semper sit in Christo. Bernard de modo bene vivendi Serm. 3. c Gal. 6.14 . a 1 Tim. 1.11 b 2 Cor. 3 9. c Act. 5.20 . d Joh. 6.63 . e Eph. 1.13 . f Rom. 11.12 . g 2 Cor. 4.7 1 Tim. 3.16 . h Matt. 16.2 Prov. 10.2 . Vid. Aug. de Civit. Dei , lib. 14. c. 10 , 11. de corrept . & grat . c. 11. Damasc. l. 2. c. 12. a Eccles. 7.2 . b Matt. 6.12 . c Rom. 7.2 . Gemit us sanctorum contra carnales concupiscentias dimicantium . Aug. cont . Julian Pelag. l. 6. c. 23. a Rom. 3.24 5 , 15-17 . Eph. 1.6 , 7 , 2.5 , 8. a Eph. 1.21 . Phil. 2.9 , 10 1 Pet. 3.22 . Heb. 1 4.8 . Col. 1.15 , 18. b Joh. 17.24 c 2 Thes 1.10 . d 1 Joh. 3.2 . e Rev. 3.21 . f Rom. 8.17 ‖ Aocepit gratiam qua non posset peccare si peccare nollet , nondum tamen tantam acceperat gratiam qua n●c peccare vellet . Fulgent . de incarnat . & Gra. Christi , Cap. 12. Tale erat adjutorium in quo permaneret si vellet , non quo fieret ut vellet . Aug. de corrept . & grat . c. 11. † Trahitur miris modis ut velit ab illo , qui novit intus in ipsis hominum cordibus operari , non ut homines , quod fieri non potest , ●olentes credant , sed ut volentes ex nolentibus fiant . Aug. con● . 2. Ep. Pe●ag . l. 1. c. 19. Certum est nos velle cum volumus , sed ille facit ut velimus , &c. de grat . & lib. arbit . c. 16.17 . Vid. de Dono perseverant . 22.23 . — De grat . Christi , c. 24.25 , 26. Euchirid . ad Laurent . c. 32. Ep. 107 & 143. Ad Simplician . l. 1. qu. 2. Vid. Concil . Arausican . 2. cap. 4 , 6 , 7 , 9 , 20 , 23. Pet Diacon . de Incarnat . Christi , c. 6.8 . Fulgent . de Incarnat . & grat . Christi , c. 17.18 , 19 , 20 , 24 , 29 , 30. Bernard de grat . & lib. arbit . & de modo bene vivendi , Ser. 3. a Cap. 11.12 . b Heb. 7.22.8.6.9.23.10 , 34. c 2 Cor. 3.9 , 7. a Gal 3.13 . Luk. 24.47 . ‖ Vid. Aug. de grat . Christi , l. 1. c. 8. de Spiritu & lit . c. 8.10 . b Heb. 13.10 Rev. 8 3. a Rom. 5.5 . a Aug. de grat . Christi , l. 1. c. 13. De nat . & grat . c. 57. Lex jubere tantum potest , non adjuvare , de pec . meritis & remiss . l. 1. c. 11. & l. 2. c. 17. Lex jubere n●vit , cui succumbit infirmitas , gratia juvare qua infunditur charitas . — In ipsa intus voluntate peccat , qui non voluntate sed timore non peccat . cont . 2. Ep. Pelag. l. 1. c. 8.9 . non fit in corde quod fieri videtur in opere , quando mallet homo non facere , si posset impunè . Ergo benedictio dulcedinis est gratiae Dei qua fit in nobis ut nos delectet — quod praecepit nobis . Ibid. lib. 2. c. 9. & l. 3. c. 7. de spiritu & lit . c. 8 , 9 , 12 , 32. quod operum lex minando imperat . hoc fidei lex credendo impetrat . Ib. c. 1.3 . lex data est ut gratia quaereretur , gratia data est ut lex imple●etur , Ib. c. 19. Ep. 95. & 200. de nat . & grat . c. 15 , 16. De bono viduitat . c. 17 18. b 7.22 . d Rom. 7.8 d Aug. de spir . & lit . c. 4. contra 2 Ep. Pelag. l. 3. c. 2. a 1 Cor. 10.4 . a In veteri testamento est occultatio novi , in novo est manifestatio veteris . Aug. de catechizand . rud . c. 4. de Civit. Dei , l. 16.1 , 26. fides eadem nostra & illorum — Sacramenta pro temporum aiversitate diversa , ad unitatem tamen ejusdem fidei concordissimè recurrentia , Ep. 157. Justin Martyr , l. quaest . q. 110. Leo Ser. in nativ . Dom. c. 3.4 . b Aug. Ep. 120. c. 2. in Psal. 73. cont . 2 Ep. Pelag. l. 3. c. 4. Dr. Field of the Church , l. 1. c. 5. a Matt. 11.30 . Omnia quippe fiunt facilia charitate . Aug. de nat . & grat . c. 69. b Heb. 7.18 . a Tertul. cont . Marcion , l. 3. c· 16. b Heb. 7.24 . c Joh 1.17 . a Vid. Greg. Nyssen . homil . 8. in cantic . b Absit ut sit in aliquo vera virtus , nisi fuerit justus — absit autem ut justus vere sit , nisi vivat ex fide . Aug. con . 2 Ep. Pelag. l. 4. c. 3. a Mark 4.11 . 1. Cor. 4.1 . Eph. 3.4.6 19. Col. 4 ▪ 3· 1 Tim. 3 9 , 16. 1 Cor. 2.7 , 10. a Chrysost. in Rom 11 25. Casaub. exercit . in Baron . 16. n. 43. Abbot de verit . grat . Christi , p. 46. Aug. Ep. 89.95 . cont . 2 Ep. Pelag. l. 3. c. 7. de grat . & lib. arbit . c. 14.16 , 17. Prosper . cont . Collatorem , c. 3. Ser. 1. in annuntiat . B. Mariae . Joh. 13.31 , 32. Matt. 12.18.17.5 . 2 Pet. 1.17 . Isa. 53 11. Psal. 17.15.32.1 , 2. Psal. 85.10 . Heb. 6.18 . Heb. 10 12.26 . Act. 15.11 . Eph. 2.5 . 1 Cor. 6.20 . 1 Pet. 1.18 , 19. Gal. 3.26 , 28. 1 Cor. 6.17 . Joh. 1.12 , 13. 1 Cor. 15.49 Rom. 8.17 . Eph. 1.13 . Rom. 1.16 . Tit. 2.11 . Act. 28.28 . Heb. 2.3 . 1 Thess. 5.9 . 2 Thess. 2.14 . Eph. 1.14 . 1 Tim. 2.6 . Eph. 1.11 . Non ante Rex gloriae à coelestibus Salutatus est quam Rex Iudaeorum proscriptus in crucem . Tertul. de coron . mil. c. 14. Dan. 9·7 , 9. Job 42.6 . Ezek. 20.43 . Phil. 3.9 . Phil. 1.6 . Heb. 12.2 . Phil. 3.21 . Gal. 3.10 . Isai. 43.4 , 21 Psal. 4.3 . Act. 15.14 ▪ 2 Thess. 1.10 . Matt. 16.26 . Phil. 4.7 . 1 Pet. 1 8. Psal. 30.5.63.3 . 1 Cor. 15.55 , 57. Gal. 3.13 . Eph. 1.5 . 2 Pet. 1.4 . Heb. 3 14. Gal. 2.20 . Rom. 8.29 . 2 Cor. 3.13 . Matt. 17.2 . Exod. 34.30 Phil. 3.21 . Matt. 13.43 . Chrystom . in Gen. Homil . 14. Caro sine mole & pondere , agilis mobilis , nullis clausa obstaculis , visu & aditu penetrans omnia & attingens , quocunque voluerit sine impediment● discurrens , &c. Cyprian de resurrec . Aug. Enchirid. c. 91. Ep. 46. de Civit. Dei , l. 13. c. 20 , 22 , 23. & l. 22. c. 19 , 20 , 21. Chrysost. Ser. 6. in Heb. Ethic. & to . 6. ad Theodor. lapsum , p. 70 , 71. Edit . Savil. Quemadmodum nobis arrhabonem spiritu● reliquit , ita à nobis arrhabonem carnis accepit , & vexit in calum pignus totius summa quand●que redigenda . Securae estote caro & sanguis , usurpastis & Coelum & regnum Dei in Christo. Tertul. de resurrect . c. 51. Matt. 5.8 . 1 Cor. 13.12 1 Joh. 3.2 . Psal. 17.15 . Rev. 22.4 . Ep. 112. cap. 9. 2 Cor. 5.6 . Rom. 8 24 , 25. Gal. 4.1 . 1 Pet. 1.4 . Matt. 26 41. Gal. 5.17 . Aug. de pec . mer. & remiss . l. 2. c. 8. Hic . praeceptum est ut non peccemus , ibi praemium n●n posse peccare . Aug. Con. 2 Ep. Pelag. l 3 c. 7. 1 Joh. 3.2 . Eph. 5.27 . Psal. 16.11.26.8 . Matt. 25.4 . Aug. de Gen. ad lit . l. 12. c. 26. Quantum se amantium sensibus inf●ndit largius , tanto eos sui capaci●res efficit , satietatem faciens , sed sine fastidio . — Qui desiderat semper amat desid●rare , qui amat semper desiderat amare . Bernard . Soliloq . 7. 1 Pet. 1.4 . Joh. 14.2 . 2 Cor. 5.1 . Heb. 12.22 , 23. Joh. 17.24 . 1 Thess. 4.17 . Psal. 103 12 Rev. 14.6 . Heb. 7.24 . Heb. 12.28 . Heb. 10.12 . Heb. 9.12 . Matt. 6.20 . Rom. 1.17 . Gal. 2.20 . Joh. 11.24 . 1 Joh. 2.17.3.15 . Joh. 10.10 . Joh. 1.12 . 1 Joh. 3.1 . Isai. 43 4. Isa. 53.11 . Act. 15 ▪ 9. Gal. 5.6 . 1 Joh. 2.3 , 4. 2 Pet. 1.3 . Tanto quis operatur , quanto Deum noverat ; & tantum se nosse Deum judicat , quantum pro Deo bonum operatur . Greg. in Ezek. hom . 22. Joh. 17.3 . Matt. 28.21 Eph. 3.8 . Hag. 2.7 . 2 Cor. 4.5 . Eph. 4.1.21 , 24. Col. 2 6. 1 Joh. 2.6 . Phil. 1.27 . Tit. 2.10 . 1 Pet. 2.9 . 2 Tim. 2.19 1 Pet. 1.14 , 17. 1 Joh. 3.8 . Luk. 8 37. Prov. 12.26 Psal. 16.3 . Phil. 2.15 . Gal. 6.16 . Heb. 13.20 , 21. 
A57160	----	A sermon preached in St. Paul's before the Right Honourable the Lord Mayor by Dr. Edward Reynolds, late Lord Bishop of Norwich. Reynolds, Edward, 1599-1676. 1678 Approx. 60 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A57160 Wing R1285 ESTC R28475 10603835 ocm 10603835 45367 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57160) Transcribed from: (Early English Books Online ; image set 45367) Images scanned from microfilm: (Early English books, 1641-1700 ; 1408:50) A sermon preached in St. Paul's before the Right Honourable the Lord Mayor by Dr. Edward Reynolds, late Lord Bishop of Norwich. Reynolds, Edward, 1599-1676. [2], 28 p. Printed by J.M. for John Martyn, London : 1678. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Micah VI, 6-8 -- Sermons. Sermons, English -- 17th century. 2003-12 TCP Assigned for keying and markup 2004-01 Aptara Keyed and coded from ProQuest page images 2004-02 Judith Siefring Sampled and proofread 2004-02 Judith Siefring Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion A SERMON PREACHED IN S t. PAUL'S BEFORE THE RIGHT HONORABLE , THE Lord Mayor . BY THE Late Reverend Father in GOD , D r EDWARD REYNOLDS , Late Lord Bishop of Norwich . LONDON , Printed by I. M. for Iohn Martyn , at the Bell in St Paul's Church-yard . 1678. THE STATIONER TO THE READER . Courteous Reader , I Here present thee with a Sermon many years since Preached in St. Paul's before the Lord Mayor and his Brethren , by the late Right Reverend Father in God D r Edward Reynolds late Lord Bishop of Norwich . This Copy I received from the hands of a Gentleman , who being an Auditor himself of the Sermon , and of good acquaintance with the said Lord Bishop , obtained it of him fairly written in his own hand with liberty to transcribe it . Which being carefully done , and revised by the original , is here presented to thy view . This Gentleman bad me farther assure thee , that notwithstanding he knows his copy to be exact , he would not have taken that boldness to have printed it , had he not first obtained from the Author a willingness that it might be printed , which himself would have done , but could not readily find his papers . This encouragement made him willing to let the world be partaker of this excellent and elaborate discourse , by which he being dead : yet speaks to thee in the words of the Prophet , to do justly , to love mercy , and to walk humbly with thy God. Thine in all service , I. M. A SERMON Preached in St. Pauls , before the Right Honourable the Lord Mayor . Micah Chap. 6. Ver. 6 , 7 , 8. 6. Wherewith shall I come before the Lord , and bow my self before the high God ? shall I come before him with burnt-offerings , with calves of a year old ? 7. Will the Lord be pleased with thousands of rams , or with ten thousands of rivers of oil ? shall I give my first-born for my transgression , the fruit of my body for the sin of my soul ? 8. He hath shewed thee O man what is good ; and what doth the Lord require of thee ▪ but to do justly , and to love mercy , and to walk humbly with thy God. IN the beginning of this Chapter we find mention of a controversy between God the Plaintiff , and his People the Delinquent . The action , an action of unkindness and ingratitude after two great deliverances ; from the tyranny of Pharaoh in Egypt , from the subtilty of Balaam in Moab . And this is an high aggravation of injury when it is done by a friend , the Philosopher tells us , Rhet. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you know was the deepest wound that Caesar felt ; and Moses is at the self same figure , Do ye thus requite the Lord , O foolish people , and unwise ? Is not he thy Father ? Deut. 32. 6. Iob complains of it as of one of his greatest afflictions , They whom I loved , are turned against me , Iob 19. 19. yea he that was greater than Iob at Iobs greatest excellency of patience , cannot but complain of this , that his wounds like Amnons were given him in the House of a friend , Zach. 13. 6. The kiss of a Disciple did no less pierce him , than the Nails of a Souldier . His Enemies that wounded him found mercy , when his friends that betrayed him found none . The people being cited to appear to this action , and being condemned by their own witness , begin to betake themselves to counsel : Not how they may come and stand before God , which is the gesture of men that can abide a trial ; Isai. 50. 8. but how they may come and bow before him to deprecate the judgment which they are forced to acknowledge . And when they have advised upon a course of their own , and made tender of performances of their own to make an expiation , they all come short , and are rejected . God himself is pleased to be of their counsel , and he who in the beginning of the suit was the Plaintiff to accuse them , in the issue becomes their Advocate to instruct them ; and when he had a judgment entred against them upon their own confession , doth himself notwithstanding direct the way how that judgment may be reversed , and avoided . He hath shewed thee O man , &c. But what then are the counsels that he gave ? Surely one would judge but such as were very obvious , and which any man might have given to himself ; To be just , merciful , humble , religious . Who could not have said as much as this ? Certainly how mean instructions soever we may judg them , there is not a man can learn them but of God. Let Israel alone here to counsel himself ; we find him at his Sacrifices , and Holocausts , with rams , and oyls , with thousands , and ten thousands , with a child , a first-born , with as many costly and hyperbolical evasions , and circuitions of his own carnal worship , will-worship as Rhetorick can express ; Sacrifices more , sumptuous than justice could provide , Sacrifices more bloody than mercy would allow ; but all this while not a word of Justice , or Mercy themselves . But what ? did not God shew those as well as these ? did not Moses as well receive the pattern of the Sanctuary , as the Tables of the Law ? did not the law give an express indicavit for these too ? Surely we may not deny it . But it is still with respect to judgment , and mercy . Commanded they were , but not as principal , either in point of obedience , for they must yield to the great duties of the law ; or in point of expiation , for they must lead to the great Sacrifice of the gospel : Leave these things out , and then ask of God whether he required those or no , and he will answer you with a Quis requisivit , Isai. 1. 12. Ask whether he will own them or no , and he will tell you , they are yours , and not his , Amos 5. 21. Nay ask him whether they be good or no , and he will tell you plainly , Dedi eis praecepta non bona , I gave them Statutes which were not good , and judgments whereby they should not live . Well then , my people , if you will needs be saved by offering of thousands , and ten thousands , go not to the Mountains for them , but go to thy Conscience ; there thou shalt find thousands of beastly , and ten thousand of inordinate desires fit to be slaughtered , and sacrificed unto him . If ye will be saved by Sacrifices , and oblations , and rams ; No Sacrifice to that which is reasonable , Rom. 12. 1. No oblation to that of thy self , Rom. 15. 16. No Rams to the rams of Nebaioth , the confluence of the Gentiles to the Gospel , Isai. 60. 1. If you will needs swim through rivers to Heaven , Rivers of oyl are nothing worth to rivers of judgment . Let judgment run down as waters , and righteousness as a mighty stream , Amos 5. 24. If thou wilt needs go to God with meat-offerings of oyl , no oyl to the Samaritans oyl of mercy and compassion , Luc. 10. 34. If you dare not come to God without a first-born , go not to thy self for one . Thine is like thy self , sinful and unclean ; but take him in thy arms who is the first-born of every creature . There is none but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one child-bearing which can save thee , 1 Tim. 2. 15. You see which way the words look and what they intend , and that you may see it yet more clearly , let us take them in sunder , and consider in them these two general parts . An anxious and solicitous inquiry of counsel . Hypocrites seek how to be at peace with an offended God. A full and solid answer of the Prophet to that enquiry . In the peoples enquiry after God are observable two things . The Question it self , & there are likewise Their festination , in quo praeveniam , occurram , antevertam . So much the word imports , Job 4. 2. Deuter. 23. 4. Nehem. 13. 2. Psal. 68. 28. Hab. 6. 2. Their prostration and humility . Incu●vabo me coram Deo excelso . Anticipation of the Prophets answer by proffers and addresses of their own in many costly and difficult acts of external services instituted by God himself Excogitated supererogations invented by themselves . In the Prophet's answer are likewise considerable two general parts . An Implicite reprehension and rejection of those . Positive and express direction unto other duties . First , A reprehension of Carnal confidence in external duties severed from the great duties of the law . Arbitrary ways and projects of human devotion , beside and without the rule of Gods word . Secondly , A positive and express direction how to come and appear before God in his worship with acceptation , in his judgment with confidence , in his Kingdom with glory ; to wit in the great duties of the Law and Gospel . And here are considerable four particulars . 1. The substance of the duties required . 1. Iudgment , and that to be done . 2. Mercy and that to be beloved . 3. Walking with God , and for that to be humbled . 2. The principles whence they must rise . 1. The light of Gods law , Ille indicavit , he hath shewed . 2. The authority of Gods will , Quid requisivit , what he hath required . 3. The manner how couched in these words , to walk humbly with thy God ; which I take not only for the specification of a distinct duty , but a qualification also of both the other which are , To be done 1. In constancy , it must be ambulation , a tenor , progress , proficiency ; jumping or leaping will not serve the turn . 2. In sincerity , with an eye to God , so as to agree with him and to please him . 3. In humility , denying our selves both persons and duties . 4 In faith , the foundation of all the rest , we must walk with him as our God. And 4. the inducement unto those duties , which we find likewise couched in the text . And they are in regard of our selves , human frailty , O man. Gods Divine Majesty , he is a most high God , we cannot otherwise approach to him . Divine mercy , he is a gracious God , ready to teach us how we may . Duties they are good by conformity to the rule . Gods will , as expressions of it . End , Mans felicity as means unto it . I begin with the anxious and solicitous question of the guilty people : Wherewith shall I come before the Lord , &c. I wonder to hear guilt talk of appearing before God. Look on it when it came first into the world , and you will find it running away from God. Adam and his wife hid themselves from the presence of the Lord God , amongst the trees of the garden , Gen. 3. 8. And surely if the Sun and Moon be ashamed , Isa. 24. 23. if the Heavens be not clear , Iob 15. 15. if the Seraphims cover their face and feet , Isai. 6. 2. if Moses may not draw too nigh , Exod. 3. 5. but did exceedingly quake and tremble , Heb. 12. 21. if Elias cover his face , 1 Kings 19. 13. if Isaiah cry out , I am undone , Chap. 6. 5. if Iob abhor himself in dust and ashes , cap. 42. 6. if the 24. Elders cast down their Crowns , Revel . 4. 10. I wonder with what confidence Hypocrites dare think of meeting God. Is he not a consuming fire , Heb. 12. 29. and how dare thorns and briars stand before him , Isai. 27. 4 ? Doth he not dwell in light which no man can approach unto , 1 Tim. 6. 16 ? and what hath darkness with light , for every one that doth evil hateth the light , neither cometh to it , Ioh. 3. 20. Something surely there is in it that guilty men bethink themselves of meeting God. By nature they do not so much as seek after him ; God is not in all their thoughts , Psal. 10. 4. They love not to retain him in their knowledge , Rom. 1. 28. They are alienated , and estranged from his life , Eph. 4. 18. They would fain be without God in the World , Eph. 2. 12. They would have the holy one of Israel cease from among them , Isai. 39. 11. If you look to the two first Verses of this Chapter , you will find the reason of all this . God hath a controversy , plead he will ; and as he called for Adam when he hid himself , Adam where art thou ? Gen. 3. 9. so here he calleth forth the people to this controversy , O my people , what have I done unto thee ? v. 3 and they who contended with one another were to come near , and to stand together , Isai. 50. 8. Act. 25. 16. Now then Cum rex justus saderit in solio , When once God citeth the Conscience to his tribunal , Prepare to meet thy God O Israel , Amos 4. 12. When the Soul is once awakened , and startled with this question , how wilt thou do to dwell with devouring fire , and with everlasting burning ? then the sinners in Sion are afraid , fearfulness doth surprise the hypocrite , Isai. 33. 14. When there is a noise of the Bridegrooms coming , then the foolish Virgins think of their Lamps , and ask after Oyl as well as the wise . Wicked men themselves may be so convinced of their sins , and of Gods greatness , of the guilt that is in them , and of the terror that is in God that out of the force and principles of a startled and awaked Conscience , they shall be affected with notable fear of the wrath to come , and be constrained to bethink themselves of a treaty of peace , and of preventing that wrath ere it overtake them . Even the Pharisees and Sadducees , a Generation of Vipers , had some warning to flee from the wrath to come , Mat. 3. 7. Ay Felix an unjust and sinful Judge , cannot but tremble at the Sermon of this at the bar , Act. 24. 25. Thunder will make Pharaoh repent , Exod. 9. 27. and terror will make Iudas repent , Mat. 27. 3. The Prophet Eliah will drive Ahab into Sackcloth , and Iohn Baptist the second Eliah constrains Herod to do many things . The Scullion that cares not for the foulness of the coat , will be afraid to handle it when he sees it on fire . The most covetous man that is , will not dare to dive to the bottom of the Sea to gather Pearls , or put his hand into a burning Furnace to hug his gold whilst it is melting . The robber that threatens on the high way , bring him to the bar and he will speak supplications . Next to mercy , there is no such Orator to perswade guilty men , as terror . We having , saith the Apostle , the terror of the Lord do perswade men . He speaks of appearing before the judgment seat , 2 Cor. 5. 11. When Saul hears of restitution , then he cryed out , I have sinned , 1 Sam. 15. 24. When Esau perceived he had lost the blessing indeed , then he cryed out with a great and exceeding bitter cry , and with many tears would have perswaded Isaac to repent , and change his resolution , Heb. 12. 17. Even the worst of Sinners , wilful Apostates that have thrown away mercy , are yet amazed with judgment , and with a fearful looking for it , and fiery indignation , Heb. 10. 27. The Conscience thus awakened by Gods controversy , and summoned to his Tribunal , will then from the pang and pinch of terror be marvellous inquisitive after the ways of escape . As soon as ever Iohn Baptist lays his Axe to the root of the tree , the people , the Publicans and Souldiers are every one asking questions , Luke 5. 9. 14. When the Plague of Locusts was upon Pharaoh , and his House , then he sent to Moses and Aaron in haste to ask pardon , and intreat the Lord , Exod. 10. 16. When God slew Israel , then they sought and enquired early , even when their heart was not right , and when they were not stedfast in his Covenant , Psal. 78. 37. Fear is marvellous inquisitive . Watchman ! what of the night , what of the night , watchman ! it doubles question upon question , Isa. 21. 11 , 12. as sorrow doth complaint upon complaint . And indeed this is an excellent inquiry how we may do to stand before God ; if men were not in this case like Pilate , who ask'd a question but would not stay for an answer , Ioh. 18. 28. if they would not anticipate the Indicavit in the Text , but stay for Gods own resolution . But as nothing is more contrary to faith than fear , Mat. 8. 26. so nothing hath a more contrary operation . He that believeth doth not make hast , Isa. 28. 16. whereas he that feareth cannot stand still , insomuch that in mens fears they are said to fly seven ways at once , Deuteron . 28. 7. There is no passion either more solicitous in asking counsel , or less constant in following that which is given . Yea many times so desperate is the hypocrisy of mens hearts , that fear or formality force them to ask the question ; yet lust over-rules them to make their own answer . Iohanan , and the people came down to ask counsel what they should do , whether go into Egypt , or stay in the land , Ier. 42. 23 ? but receiving an answer contrary to their expectation , they tell the Prophet plainly , that he speaks falsly , cap. 43. 2. And another time the people came and sat before that Prophet , and enquired of God , but God tells him , they kept idols in their hearts , and resolved they should be counsellors that should regulate their behaviour , and God would not be enquired of , Ezec. 14. 17. 20. 30. chap. The truth is , men would fain , if possible , reconcile Gods service and their lust together ; and therefore they take counsel of themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making God such a God to themselves , as Pasquilius speaks , as they had made themselves to be unto him , they would fain be unto themselves Arbitri religionis & praeceptorum , even d●●ores , as Hilarius Pictaviensis elegantly speaketh , and the Philosopher gives the reason of it in another case , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That every man loves his own way best , as Parents do their own children ; and therefore betakes himself to many inventions of his own . So long as sin is loved , and lust retained , men will not go downright to the will of God , but to carnal reason . When God called to St. Paul by his grace , and revealed Christ unto him , then only it was that he resolved not to confer with flesh and blood , Gal. 1. 16. If Ahaz be commanded to believe , and for confirmation of his faith have a sign offered him , he will not take Gods way to trust in him , but his own way , an arm of flesh . I will not ask , neither will I tempt the Lord , Isai. 7. 12. Spiritual things are above the reach of carnal thoughts , Principles , and not only above them but against them . The wisdom of the flesh is enmity to God , Rom. 8. 7. and the natural man neither knoweth nor receiveth the things of God , 1 Cor. 2. 14. It is the voice of flesh and blood , Nolumus hunc , We will not have him to rule over us ; and therefore as water can move no higher than the fountain of it , so carnal principles can carry men no farther than carnal performances . And the truth is , Carnal men have bu●gross and carnal notions of God and his Kingdom . To be glorifyed , is to be like unto Christ , Ph. 3. As the eye by seeing the Sun is made like unto the Sun , so he who rejects his image here hath no true desire of his glory there . Ioh. 3. 3. Having therefore none but carnal notions of God , they have none but carnal notions of his service too . And surely , to say truth , every man is so afraid of the wrath of God when he begins to understand it , that though he consult with nothing but flesh and blood , yet he will go far to escape it . 1. All outward duties he will perform with all punctual observation , be they never so full of strictness , costliness , difficulty ; never so numerous , never so sumptuous , he will willingly undertake them all ; so rivers are used to express abundance , Iob 20. 17. But here is his misery in that point , that then when he doth multiply them beyond number , yet he doth dimidiate them by leaving out the sole duties of faith and repentance , and reasonable service , which through the Sacrifice should have lead his soul to the substance , and therefore God objects it to them , They sacrifice flesh , Hos. 8. 13. whereas the sacrifice of God is a broken Spirit , Psa. 51. 19. and therefore he calleth multiplying of sacrifices multiplying of transgressions , Amos 4. 4. 2. He will add unto this , outward rigorous operations , scrupulositates negotiosas , as Tertullian expresseth them . Many venturous austerities , and supererogations of his own . One Temple will not serve his turn , but he will build Temples , Hos. 8. 14. One Altar at Ierusalem shall not serve his turn , but he will have Altars , Hos. 10. 11. One holy City will not serve his turn , he will run to Bethel , and at Gilgal multiply transgressions , Amos 4. 4. Nay ordinary Sacrifices shall not serve his turn , he will not go to the Herd , and to the Stall only , for the first-fruit of his Cattel , but to his own bowels for the first-born of his body ; Ahaz who would not be perswaded to take Gods way , would take his own , 2 Sam. 28. 3. though God commanded it not , Isa. 4. 32. A wicked man will part with any thing for salvation but his sin , and he will sooner sacrifice his Child than sacrifice his lust , and if it be possible , with the blood of his Son , will purchase to himself an annuity of sinning . If Herods child stand in the way of his timerous ambition , he had better have been his hog than his son ; as Augustus spake . And without question did the salvation of men hang upon this issue , the sacrificing a first-born , as it doth indeed upon faith , repentance , and new obedience , it would not be they , who cast it away now by the contempt of these , would be so merciful to the temporal life of their child as to shipwrack upon the eternal life of their own . If men then might have the deciding of this controversy in their own power , should we not , think you , hear multitudes now speaking like those in our Prophet then , wherein shall I come and bow before the high God ; shall I offer up all my time in Sacrifices ? all my substance in devotion ? shall I change a Palace for a Cloister ? and put on Sack-cloth instead of purple ? shall I nail mine eyes up to Heaven ? and wear out my lungs with sighs ? shall I bruise my breast with buffets , and torture my back with scourges ? shall I wither and shrink up my body with discipline , and make it a House of correction to the soul that is in it ? will the Lord be pleased with thousands of sighs , or with rivers of tears ? shall I lick up the dust of the Temple , or kiss the stones of the sanctuary hollow ? Surely to do all these , and leave out graviora legis , judgment , mercy , to abound in voluntary humility , and be puft up with a fleshly mind , to be taken wholly up with bodily service , and to leave godliness quite out ; to have a leavened countenance and a Pharisaical Conscience ; law in the phylacteries , and lust in the soul that is in it ; is all but like him in Plutarch , whose lungs were putrifyed , and he went to the Physician for a whitloe on his finger . The best outward performances , though not founded in will-worship but in Gods own word , are all of them ●●t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 9. 10. carnal ordinances , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Tim. 4. 8. bodily exercise . And such devotion St. Basil compares to Bel the Idol , that was brass without , but clay within . It is to do with religion as men do with the Ostrich , wear the fur or feathers , but throw away the body . We do then , saith Clemens Alexandrinus , truly worship God , when we do imitate him : And the sacrifice does not sanctify the man , but the conscience doth sanctify the sacrifices ; as old Irenaeus speaketh . Take away this and you shall often find God vilifying his own institutions , not as ordained by him , but as depraved by us . Thus he calls their Sacrifices a shame , Ho. 4. 19. their Sermons Songs , Ezech. 26. 13. their Psalms , a confused noise , Amos 5. 23. their prayers and incense , an abomination , Pro. 28. 9. Isai. 1. 13. their temple a den of thieves , Ier. 7. 11. their land a land of Sodom , Isa. 1. 10. their people a people of Aethiopia , Amos 9. 7. their brasen Serpent , Nehustan , a piece of brass , Neh. 18. 4. their circumcision , concision , Phi. 3. 2. their receiving the Lords Supper , not receiving it , 1 Cor. 11. 20. their sacrifices , transgressions , Am. 4. 4. Well , but it may be they who bid so high for salvation , so many thousands , and their very Children for advantage , had they known a better way , would not failed to have tryed that too . No ; ignorance can they pretend none ; for , Ille indicavit , he hath not been wanting to shew them what it is which he requires of them . Such is the desperate corruption of the heart of men , even then when they are frighted with the wrath to come , and very anxious and solicitous to fly from it ; they do yet wilfully shut their eyes to the right way , choak , suppress , smother in themselves the light of saving truth ; delude and cast a mist over their own conscience , and willingly rather choose their own wayes from wrath , than God's . Haec summa delicti nolle agnoscere quem ignorare non possunt . So long as men like not to part with their lusts ▪ they cannot away with the light that discovers them . False wares love not true , but false lights , nothing but repentance will bring men to acknowledge the truth , 2 Tim. 2. 25. when men will lay apart filthiness , then they will receive the ingraffed word , Iam. 1. 19. when they will do his will , then they will know his doctrine , Ioh. 1 ▪ 17. when they fear him , then they will see his secret , and have their eyes toward the Lord , Psa. 25. 14 , 15. when they are in his way , then they will take his guidance , Psa. 32. 8. But until then they are willingly ignorant , 1 Pet. 3. 5. and like not to retain God in their knowledge , Rom. 11. 2. do resolve to contend against it , Rom. 2. 8. In the things which they know in them they corrupt themselves , and though God hate robbery for burnt-offerings , do yet venture to hope , that when they have robbed God of substantial duties , he will rest satisfied with their Sacrifices ; and thus they deal with God just as Bankrupts with their Creditors ; think they can put him off with parcel payment , and compound for so much in the hundred . So exceeding deceitful is the heart of man , as then when it fears wrath , it doth not so much as fly from it ; hoodwinks and hides it self , like Cowards when they see a blow coming do not ward it , but only wink that they may not see it , and the sum of all their care is to perish by stealth . We have hitherto examined the peoples question and found , First , The Consciences of wicked men , who naturally fly from God being shaken , and awakened do bethink themselves of meeting him . Secondly , Being thus shaken with the fear of wrath , marvellous inquisitive how to escape it . Thirdly , Not only making questions , but as it is said of the Mother of Sisera , making answers unto themselves , and not betaking themselves as good men do to the will of God , I will know what God the Lord will say ; but to the dictates and resolutions of carnal reason , and that making plentiful offers . First , A most exact and scrupulous observation of carnal duties . Secondly , Of many Arbitrary , and excogitated ways of will-worship , and supernumerary administrations . Thirdly , All this not for want of means to discover a better way , but only as subterfuges , and evasions , and thickets for a naked guilty soul which is out of love with the spiritual and great duties of the law to shelter it self , and take sanctuary in from the Majesty of Gods presence , and from that tempest of wrath that did first awaken it . And now as the Apostle stopped the mouth of cavilling disputers with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 9. 20. O man who art thou ! and God draws Adam out of the thicket , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adam , where art thou , Gen. 5. 8. so our Prophet here confutes all the specious but most empty arguments of Hypocrites against Gods controversy with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O man he hath shewed thee . If one man sin against another , the judge shall judge him , but if a man sin against God , who shall intreat for him , 1 Sam. 2. 25. He is not a man as thou art , that thou shouldst answer him , or come together in judgment , Iob 9. 32. Are calves , or rams , or children , fit to be Umpires betwixt a sinner and his God ? All thy former resolutions though apparently full of zeal and devotion , and voluntary humility , neglecting thy estate , thy body , thy bowels , adventuring all for mercy , were but the poor dictates of flesh and blood ; all of them but the nudum hominem , as the Apostle speaks , 1 Cor. 3. 3. as if a beggar should offer a bag full of farthings , or his Child at his back to a Prince for his Crown . Not thy Sacrifices , nor thy offerings , nor thy rams , nor thy rivers , or thy Children , or thy bowels will serve the turn . But Ille indicavit , He hath shewed thee O man what is good to thy self , and to God in his eyes and account . Not Sacrifice , and offerings , he desireth them not , he delighteth not in them . Psa. 51. 16. but to do judgment , and love mercy . And yet we may not think that God is careless of his outward worship , or of any of that external order and decency which belongs unto it . If they bring the lame , the sick , or any corrupt thing for a Sacrifice , they shall hear of it with a curse , Mal. 1. 8. 14. All things are to be done decently , and in order . Thus when Ezra read in the Book of the law , the people stood up , and when he prayed they bowed down their heads , and lifted up their hands , Nehe. 8. 5 , 6. When our Saviour prayed he lifted up his eyes to Heaven , Ioh. 17. 1. When the solemn services were ended , the people bowed the head , and worshipped , 2 Chron. 29. 29. As men use a dead hedge to preserve a quick ; even so the due observance of that outward order in the people of God , which he hath appointed , doth serve both to express , and to bear up that awful and reverend affectation which the soul should have of him . But there is the misery , and the mistake , that evil men being wholly carnal do rest , and stop at that part of Gods service which stands in carnal ordinances , not being either able or willing to perform spiritual services for want of spiritual and holy affections , and then in this case the Holy Spirit is express , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 10. 5 , 6. Thou didst not require them to be performed , and when they were obtruded upon thee , thou didst take no delight in them . And he told his people he would not reprove them for their Sacrifices , they were continually before him , but for their sins he would reprove them , Psa. 50. 8. If Cain sacrifice to God , and hate his Brother ; if Doeg be detained before the Lord , and have a violent spirit against David ; if the Pharisees make long prayers , and then devour Widows Houses ; If Israel hear the Prophet and admire the Sermon , and run still after their covetousness ; if the people inquire of God , and set up idols in their hearts ; if they cry The Temple , the Temple , and in the mean time swear , and murther , and commit adultery ; if Iudas kiss , and then betray him ; if the Souldiers bow the knee , and then crucify him ; if the eye look to Heaven , and the Soul cleave to the Earth ; if the knee bow to the earth , and the heart lift it self against Heaven ; if there be a tender body and a stubborn spirit ; if the tongue flatter God , and the Conscience despise him ; if a man cherish a Schism within himself , have the outside for God , and the inside for lust : I will not say as Achilles in the Poet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but I will say as Christ in the Gospel , Go learn what that meaneth , I will have mercy and not sacrifice . Go learn , and take heed of whom you learn. If you have not an ille indicavit , a direction from him , you will still be to seek of your duty . As we cannot see the Sun but by its own light , so we cannot know God , or his worship , but by divine revelation . Look how far he is pleased to stoop unto us , so far we are also to mount unto him . Moses was to do all things according to the pattern in the Mount , Act. 7. 44. Heb. 8. 5. And the Apostles Commission in the Gospel is the same ; teaching them to observe all things what soever I commanded you , Mat. 28. 20. It must first seem good to the Holy Ghost , and then to them , Act. 15. 29. They must declare nothing to the Church but what they have received . They from us , and we from them , 1 Cor. 11. 20. 2 Tim. 2. 2. We must not serve , ex arbitrio , but ex imperio , as Tertull. speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith St. Basil , The Scripture doth not comply with us , but we must submit to that . The ruler is not to be leaded to the stone , but the stone to be squared by the ruler ; our straining and wrying of Gods word to our own humours , is a sin which hath damnation attending it , 2 Pet. 3. 16. and we find God finding great fault with such service obtruded upon him as hath not entred into his heart , Ier. 7. 32. For as at the omission of what he commands we despise his will , so in obtruding what he commands not , we controll his Wisdome ; in the one we shew our selves careless to obey him ; in the other we shew ourselves presumptuous to counsel him . We are the servants of it , and the servant , as the Philosopher saith , hath no motion but from the guidance of the principal cause . Namque coquus domini debet habere gulam , The cook must dress his meat to his Masters palate , not to his own . That Spartan which added one string more to his instrument in the war than was publickly allowed him , though he mended his musick , yet he marred his obedience , and he was punished for it . And therefore in all our conversation , especially religious , and toward God , it is most wisdome , and safest to keep toward our standard , and publick rule . I have now done with the implicit reprehension of defective and invented service , and proceed now to the great things of the Law in the text required , judgment , and mercy , that to be done , this to be loved . The same water with is sour in the juice of a fig-tree , is sweet in the fruit . And as we have found that devotion in the outside and bark of religion is but sour , and unpleasing : so if you taste it now in the power and fruit of it , you will find it exceeding sweet ; for the best sacrifice which any man can offer , is a purelife , as the Father speaks . Many duties in scripture are of a narrow , and contracted nature , some only spiritual belonging to the soul , others only corporal belonging to the body , as the Apostle distinguisheth of some , filthiness of the flesh and spirit ; but these which are very often twins in scripture , have a great latitude , reaching both of them to our bodies , souls , our estates , to all that concerns Gods glorious name which he proclaimed to Moses made up of these two , Exod. 34. 6 , 7. It would be endless to handle them according to the latitude of their common places . I shall be able only to put you in remembrance of some principal particulars . To do justly reacheth , as I conceive , in this place unto a three-fold justice , according to the different conditions of men Justice in administration , in negotiation , in conversation . In administration , and that both sacred , and secular . In sacred administration , the Ministers of the word are said to judge , Ezec. 20. 4. to be rulers over the houshold to give them meat , Mat. 24. 45. to have power of binding and loosing , Mat. 16. 19. to have it in their power to avenge disobedience , 2 Cor. 10. 5. to be Stewards , Embassadors , Officers between God and man , 1 Cor. 4. 1. and there is no office but justice belongs to it , and that is in this case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly to divide the word , 2 Tim. 3. 15. and to give to every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own Dimensum , and allowance . Threats to the obstinate , promises to gainsayers , comfort to mourners , counsel to the unsetled . There can be no greater injustice to the souls of men than to say peace where there is no peace , or to make sad where the Lord hath not made sad . Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to corrupt , or adulterate the word of God , 2 Cor. 4. 2. to put chaff with wheat , and dross with silver , and wine with water , and straw and stubble with precious stones , and the language of Ashdod with the language of Canaan , and leaven with sacrifice , Samaritan contemperations of purity and Popery , of piety and profaness . Our Saviour gives us both in a word , Feed my sheep , they must be fed , not poysoned . In administration of civil . Thus a Magistrate and Judg is , as the Philosopher elegantly , Tanquam argentarius , to distinguish between that which is base , and pretious , and he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , keeper of the tables of the Law. As the Priestslips must preserve knowledg , so the Magistrate must preserve judgment , and the people seek it at their mouth . So long as there are in common-wealths contentions to be composed , enormities to be punished , innocence to be protected , incroachments to be restrained , property to be distinguished , and preserved , and in all these manifold emergent difficulties to be resolved , and antinomies to be reconciled ; there will be a necessity of learned , faithfull and religious Ministers , who may be the depositories of publick justice , Deut. 16. 18. And when such there are , it is their great work to do judgment ; it is not enough to have it in the brain , to know it , and in the lips to praise it . Non loquimur magna , sed vivimus . Justice is never in its right place till it come to the hand to do it . It is not enough for the honour , and security of a Kingdome that justice be in the Laws , but it must be in the Judges too , they must be a living and speaking Law. Righteousness in the Law is but like Ezechiels vision of the dead bones in the valley , they never have the strength of Law till the Magistrate puts Life into them by execution . Justice in the Law is like Gold in the mine , which while it is there only , doth no man good ; but when in the Magistrate is like gold coyned , or plate on the Cupboard for use and honour . A magistrate is the keeper of publick justice , as the conduit is of common water in a City . It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they must let it out for the use of others , and so the phrase in scripture is Egrediatur Iudicium , Hab. 1. 4. It must run down like waters , Amos 5. 24. and it is said of it , that he should bring forth judgment unto truth , Isa. 40. Ambitious hopes , shrinking fears , low passions , domestick ends , personal interests , foreign compliance and correspondence may prove miserable weeds and obstructions in the stream of justice . And therefore the sins of Judges and Magistrates in their publick administrations are called by the Prophet Mighty sins , Amos 5. 12. Diseases in the bones of the common-wealth ; for so much the original word importeth sometimes . Moving of Foundations , Psal. 82. 5. Removing of Bounds , Hos. 5. 10. which was one of the solemn curses upon mount Ebal , Deut. 27. 17. Therefore saith the Lord , I will pour out my wrath upon them like water , as a man that pulleth down the sea-banks letteth in a floud to destroy himself : whereas on the other side upright and just Magistrates like Moses stand in the gap , and are binders , healers , sanctuaries , hiding places unto the people from the storm and tempest . 2. There is justice in negotiation , which we may in no case leave out ; for if you look but a verse beyond the text , you will find our Prophet complaining for want of it , and crying out against scant measure , wicked balances , deceitfull and light weights , 10 , 11. scant measures will fill up a full measure of guilt , and light weights bring upon the soul a heavy weight of judgment . The Prophet makes mention of wickedness in an Ophir , Zach. 5. 8. And therefore as Iob was carefull that the Furrows of the field might not complain of him , Iob 31. 38. so be you carefull that your Ephah , and your balance , which are unto you your lands and your furrows , ( as the Prophet calls it the harvest of the sea , Isaiah 23. 3. ) do not cry out unto God against you : Let not any one ( saith the Apostle ) defraud , or over-reach his brother in any matter , for God is the avenger of those things , 1 thes ▪ 4. 6. Take heed of severing the portion of gain from godliness , to esteem all good profit that comes in by sordid and sinfull acts ; a snare , a temptation , a drowning follows upon it , 1 Tim ▪ 6. 9. He that overloads his ship though it be with gold , heaps it up for the sea , and not for himself . Learn so to converse with the world as not to be without God in the world . Let not the Ephah and the sheckle wrangle with the New Moon , and the Sabbath , as it is , Amos 8. 5. Let not the world get into your hearts to choke the word . Your coffers are good enough for money , keep your consciences for God. They who go down into mines to dig up gold and silver , carry candles with them , and when the damp comes though it be gold they dare not stay with it : your trades are your mines out of which you dig your treasure ; sink not your selves into them without Davids Lanthorn , the word of God ; and if your consciences feel the damp of the Earth , covetous lust begin to work , then make hast upward with Davids prayer , Incline my heart unto thy testimonies , and not to covetousness , Psal. 119. 26. Though you may not carry the shop into the Temple , & make that a place of money-changers ; yet you must not thrust the Temple out of the shop ; there is no place but holiness will become it . In the Prophet a merchant is called Chanan , Hos. 12. 7. but in the parable a Christian is called a merchant , Mat. 13. 45. Remember in your professions to be Christians and not Canaanites . 3. There is justice in conversation , which is a sincere , intire , square , faithfull conversing with men ; when a man is constant to his word , fixed to his honest resolutions , yesterday and to day the same , this makes a man like unto God whose name is One , Zach. 14. 9. Like unto him whose name is Amen , Rev. 3. 14. And therefore we being members of him of whom we can learn nothing but what should be true and just one to another , Eph. 4. 5. It is said of Asper a servant of the Emperour Leo , That ▪ finding him fail in performance of promise , he laid hold of 〈◊〉 purple robe , and told him it was too rich a cover for falshood . Certainly it is not fit that such a robe as the name of Christ should be used to shroud and palliate deceit ; and indeed such kind of unjust and false men , who are like him possessed of an unclean spirit , Luk. 8. 29. whom no bonds can hold , who care not how many they deceive , if they can have but a cloak to palliate it ; who like the Serpent will insinuate , and then sting ; like the Cockatrice weep , and then bite ; like the Panther allure with the sweet breath , and then destroy with her sharp teeth ; who make truth give place to turns , and for advantage say and unsay , do and undo ; like those in Greg. Nazianzen , Iohns to day , and Iudases to morrow . Such men as these are not members but ulcers in the common body , and they must be sure that that justice which they hate will find them out at the last ; for men of bloud and deceit shall not live out half their days , Psa. 55. 23. But we no sooner hear of sincerity , but presently mercy like Rachel as the more beautiful calls upon us for our love to her . I will not curiously inquire into the reason , why justice is bid to be done , but mercy to be loved : for of Christ it is said that he loved righteousness , Psal. 45. 1. But surely for the punishing part of justice , Ieremy tells us , that he did not desire the wofull day though he did denounce it , Ier. 17. 16. yea God himself when he oft beateth , doth it not willingly , he hath no pleasure in the death of a sinner ; but when he saveth , when he sheweth mercy , in that he delighteth , Mic. 7. 18. Haply to give unto a man that which he hath a just property and claim unto , men can be contented to do ; 't is violence and robbery to withold it : but when we must give that which is our own to another , here grudging and unwillingness may creep in upon us . Now in justice I give a man that which is his , but in mercy I give that which is mine own ; and therefore to prevent repining , I am called upon not only to do it , but to do it cheerfully , heartily , willingly , to love mercy , to draw out the soul in it , Isa. 58. 1. I shall not need to inquire the nature or kind of it ; if it were as well in our hearts and hands as it is in our heads , we should need the less to be bid to love it . In one word there is Misericordia donans , a bountifull mercy , and misericordia condonans , a pardoning mercy . Mercy to them ; the mercy of relief to those who are in any distress ; be as Iob was , eyes to the blind , feet to the lame , father to the poor , Iob 29. 15. To instruct the ignorant , reclaim the wandring , confirm the weak , comfort the distressed , exhort thesluggish , support the feeble , cloth the naked , feed the hungry , heal the sick , harbour the harbourless , wash the feet , and minister to the necessities of the brethren . Pardon ; to shew mercy to those that are overtaken in a fault , forgiving one another , and forbearing one another . It is a grave observation which the Historian makes , when he compares the different dealings of Fabius , and Manlius in crimes which were much alike , Non minus firmatum Imperiu ▪ &c. That Government was as much honoured by mercy shewed to the one , as by the ruine of the other . I shall use but three inducements unto both these duties of mercy . First , the excellency of it , nothing makesus so like unto God. That which St. Luke calls mercy , Luke 6. 36. St. Matthew calls persection , Mat. 5. 48. When God shewed Moses his glory , it was by his goodness , Gen. 35. 18. His name full of mercy , Exod. 34. 6. His works full of mercy , the Earth full , Psal. 35. 5. the Heaven full , Psal. 36. 5. knowledg , wisdome , power , greatness ; Evil men may have some resemblance of , but none can imitate God in mercy but good men : for the mercies of the wicked are cruel , Pro. 12. 10. Secondly , The Necessity of it unto all . For the truth is , as Solon said to Croesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every man is calamity it self , corrupting the life , distressing the conscience ; sorrows wounding the heart , and fears weakening it ; death making pleasures short , and guilt making life bitter . What difference doth a Fever make between a Lord , and a begger , or what manners doth lightning and thunder observe more toward a Cedar than a shrub ? All have need of mercy , therefore all must love it . Thirdly , The benefit of it . No grace hath more abundant promises made unto it than this of mercy , a sowing , a reaping , a thrifty grace , Prov. 11. 22. Solomons excellent houswife stretched out both her hands to the needy , Prov. 3. 20. Every tear that your mercy wipes away , every sigh and groan that it removeth , every back that it clothes , every belly that it fills , every sinking and oppressed man that it relieves , turn all into so many advocates , sollicitors and reall promises to procure greater mercies for you than you have been able to extend to them . And now that you may always be in a readiness to come before God in these great duties of justice , and mercy ; he is always in a readiness to come unto you , and teach you what he requires of you . He hath shewed thee O Man. Man the author of the enmity , but God the director unto peace and reconciliation . And ever where God requires a duty , he doth first reveal a light , and according to the light which he revealeth is the account which he requires ; where much is given much shall be required . And surely in all Gods service either sacred or civil , we must have an Indicavit for what we do : we can have no knowledg , wisdome , obedience to serve Cod , but only out of the scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Athanasius speaks , out of the holy Scriptures , not out of the abundance of our own hearts . If we pray it must be according to his will , Ioh. 5. 14. if preach it must be according to his counsel , Ier. 25. 22. if hear it must be what God the Lord will say , Psal. 5. 8. That which goes unto God must first come from him ; as waters return to the sea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as one well spake ; we must pay our tribute in the Princes own coyn , we must not out our dead child into his bosom , and think he will own it . And here if I had time it would be worth the pains to insist a little on the plenitude of Holy Scripture which the Ancients so much adored , and so it behoves all Gods Ministers both sacred and civil never to speak any thing by the authority of God , except we have his Indicavit and requisivit to bear us out . Having always an eye to that dreadfull intermination , He that speaks any thing in my name which I have not commanded him , even that Prophet shall dye , Deut. 18. 20. It would infinitely conduce to the peace of the Church and State , to the honour of Religion and justice , and to the avoiding of envy or scandal , if every person in his order would regulate all his demeanours and administrations with a Quid requisivit , what is it that God would have me to do . And lastly since we cannot do our duty , without an Indicavit from him ; they shall all be taught of God ; therefore his indicavit should be seconded by our Meditation ; his requisivit with our requesting ; his precepts and promises with our prayers ; for he will be sought unto for what he promiseth , Ezech. 36. 37. That he would make his way plain before our eyes , that so we may not only do the things which he requireth , but in doing them to walk with him . For the very Philosopher could say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is not the matter but the manner makes up the work . 1. Then , it must be ambulation , a constant tenor ; a good man must be always like himself . Do what you can to gold , it will keep its nature in the fire . That is gold in justice and mercy indeed , which in all cases , when persons , passions , prejudices , favour , interests offer to immix themselves , keeps its nature intire still . 2. It must be Cum Deo with an eye to God , his word the rule ; his fear the principle ; his glory the end : that wha● we do may not be for the gratifying of men , that we m●● walk honourably before them ; but for the pleasing of God , that we may walk acceptably before him ; for else God will complain of them as he did of those in the Prophet , Did you do it to me even to me , saith the Lord , Zach. 7. 5. 3. It must be done with seeking of God , but yet it must be with denying of our selves ; when we have done justice , and loved mercy , and pleased God , we may rejoyce in it , we may not boast of it , we must walk humbly still , like the Moon , the nearer we come to the Sun of righteousness , the less glory we must assume unto our selves . Our justice must stand in fear of Gods justice , lest that consume it ; and our mercy must cry to Gods mercy , that that may cover it . If Moses the justest and meekest man in his generation will appear before God he must have a hiding place to cover him , Exod. 34. 21. When we have done the uttermost we can , we must go to God as Nehemiah did , Remember me O God , spare me according to the multitude of thy mercies , Neh. 13. 22. Non gloriabor quia justus sum , sed gloriabor quia redemptus sum , as St. Ambrose speaks . Our righteousness here stands not in the perfection of our virtues , but in the remission of our sins . Vae etiam laudabili vitae hominum , si remotâ misericordiâ discutias eam . But this is our great comfort and security , that as stubble being covered with Amianthum ( as Athanasius speaks ) can endure the fire , so we have Christ and his righteousness with which men cannot only stand before God , but walk with him too as with Our God. 4. In faith , and confidence . Take away the Sun , and all the Stars of Heaven would never make day : So if a man have as many moral virtues as there be Stars in the firmament , and were destitute of faith in Christ , the Sun of righteousness , have not God for his God , there would be night and calamity in his soul still . Without faith there is no walking with God ; for two will not walk together unless they 〈◊〉 agreed , Amos 3. 3. But O what madness is it for man to disagree with God ; for Adam to arm himself with fig-leaves against his maker , 〈◊〉 briars to rise in rebellion against fire , or smoke to withstands a whirlwind ? Remember thy nature , that will teach thee thy duty . For he hath shewed thee O man ! And what is man ? Abraham will tell us in two words , Dust and Ashes . Dust by his original , which came from Earth ; Ashes by desert , which carry him to the fire , Revel . 20. 10. The Law , a Law of fire , Deuter. 33. 2. The prison a lake of fire , Revel . 20. 10. the Judge a consuming fire , Heb. 12. 18. with whom he may not contend , Eccl. 6. 10. from whom he cannot escape , Psal. 129. 7. Consider then what thou art O man , submit to a severe judgment , where there is a record kept , an appeal entred , a writ of Error inforced against every miscarriage of thine . Therefore O man do justly , and being of the same mould with thy Brother , set thy self in his stead , Iob 16. 4. We are all of us like leaves of trees , as Homer elegantly . That wind which blows away my neighbour to day , may blow away me to morrow . That mercy that I deny to him , I may live to see denied to my self . The rich man who withheld erums was denyed drops , Luc. 16. 24. Consider then what thou art O man , guilty of sins , subject to misery , thou art forced to beg mercy , be perswaded to love it . Again , consider thou art Adam , Earth , and that is the lowest of all the elements : Dust thou art , said God to man , Dust thou shalt eat , said God to the Serpent . So man is , fitter to be a prey to Satan than a companion to his Maker . Of this dust indeed God made a vessel , and put a treasure of knowledg , and righteousness in it . But what reason hath the cup to be proud of the wine , or the bag of the money which men put into it ? Thou hast received , why shouldst thou boast , 1 Cor. 4. 7. But we are become now broken vessels , that retain nothing but dregs , our drink is become Merum Resract arium , sour and corrupt , Hag. 4. 18. The pot is become a potsherd . Consider then O man , that thou art made of Earth , though made for Heaven ; in the one respect walk with God , but in the other respect humble thy self to do it . Te ad sidera tollet . No advancement to such an humility . Thou hast his Majesty to awe thee , no approaching his presence but by Humility , with that man will I dwell that is of an humble Spirit , Isaiah 57. 15. Zaccheus must come down if he will have . Christ abide in his House , Luke 19. 5. Thou hast his mercy to aid thee , he will shew thee what is good ; The meek he will guide in judgment , Psalm 25. 9. and therefore he hath chosen these two Humble graces as pipes to convey mercy to the soul ; by faith , which teacheth us to deny our selves , Phil. 3. 9. and repentance , which teacheth us to abhorr our selves , Ezekiel 6. 9. Thou hast his example to instruct thee , Who is like to the Lord our God who dwelleth on high and humbleth himself , Psal. 113. 5. Christ a King , one who doth justly and loveth mercy , yet he humbleth himself , Phil. 2. 8. see all three virtues together , Zach. 9. 9. Behold the King cometh to thee just , having salvation , and yet lowly too . Thou hast his Glory to reward thee . H● alloweth thee to look on his Law , not only as holy 〈◊〉 just ▪ ●●●self , but as good unto thee , Rom. 2. 12. D●th not my word do good to those that walk uprightly , Mic. 2. 7. He alloweth thee to look in , and by the Requisivt his authority , but to Quid bonum thy own felicity . The duties performed are obedience only to him , but they are benefits to thee : not by way of debt , or condignity in thy work ; but by way of promise and covenant from his grace : Thy will chooseth , thy prayer desireth , thy hope expecteth . All the comfort thou canst have 〈◊〉 communion with 〈◊〉 here , all the glory thou must have by fruition of God hereafter must come by Justice , Mercy and Hlumility . And now having so great duties to do , so great a teacher to instruct , so great authority to obey , so great a reward to 〈…〉 rage ; let each man in his place do justly , love mercy , and humble himself to walk with God here , that God may exalt him to live with him hereafter . Now to God the Father , God the Son , and God the Holy Spirit , three persons , and one immortal , invisible , only wise God , be all glory , majestie , and thanksgiving for ever , Amen . FINIS . 
A57163	----	A sermon touching the use of humane learning preached in Mercers-Chappel at the funeral of that learned gentleman, Mr. John Langley, late school-master of Pauls School in London, on the 21 day of September, 1657 / by Ed. Reynolds ... Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A57163 of text R9227 in the English Short Title Catalog (Wing R1287). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 63 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57163 Wing R1287 ESTC R9227 11985780 ocm 11985780 51940 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57163) Transcribed from: (Early English Books Online ; image set 51940) Images scanned from microfilm: (Early English books, 1641-1700 ; 76:16) A sermon touching the use of humane learning preached in Mercers-Chappel at the funeral of that learned gentleman, Mr. John Langley, late school-master of Pauls School in London, on the 21 day of September, 1657 / by Ed. Reynolds ... Reynolds, Edward, 1599-1676. [4], 34 p. Printed by T.N. for George Thomason ..., London : 1658. Reproduction of original in British Library. eng Langley, John, d. 1657. Church of England -- Sermons. Funeral sermons. Sermons, English. A57163 R9227 (Wing R1287). civilwar no A sermon touching the use of humane learning. Preached in Mercers-Chappel, at the funeral of that learned gentleman, Mr. John Langley, late Reynolds, Edward 1657 10697 124 25 0 0 0 0 139 F The rate of 139 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2004-02 SPi Global Keyed and coded from ProQuest page images 2004-04 Jonathan Blaney Sampled and proofread 2004-04 Jonathan Blaney Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A SERMON Touching the Use of Humane Learning , PREACHED In MERCERS-CHAPPEL , AT THE FUNERAL Of that Learned Gentleman , Mr. JOHN LANGLEY , LATE School-Master of Pauls School in LONDON , on the 21 day of September , 1657. By ED REYNOLDS , D. D. LONDON , Printed by T. N. for GEORGE THOMASON at the Rose and Crown in Pauls Church-yard , 1658. To the Honorable Sir Henry Yelverton , Baronet . SIR , THere i● none amongst all my ●●ble Friends unto whom the Ded●cation of this Sermon doth more properly be long , then unto your Self . For ●esides that debt of Honor which I owe to ●our Family , not onely for the favors received from your self , but from your noble Father and Grandfather , n●w with God ; When I consider the ve●y great love , and high esteem which your Father did bear to that good man , at whose Funeral this Sermon was preached ▪ unto whose care ●e in●●usted the Two ●rops of his Family , your Self , and your most hopeful Brother ( whom God took from that School to a celestial Academy ▪ ) and with al , your own hereditary possession of the same love and esteem , as a grateful return unto this learned man for his special care in your education ; and when I further remember the noble thoughts and singular honor which this worthy man ever had towards your Father , your self , and all the Relations of your Family ; it was not possible for me to look further for a name to inscribe before this smal Book . I have therefore assumed the boldness to put so poor a testimony of those honorable affections which I owe unto you , and of that great love which I bear to the nam● of that good man , who was so dear unto you , into your hands ; as knowing withal how much the Argument of this Sermon would be acceptable unto you , who can experimentally subscribe to the excellency and use of that Learning which it pleadeth for , and as an eye and ear witness can attest the Character of that worthy pe●son , to whose Obsequ●es this last office of love was performed . My hearty prayer for you unto God is , that he will crown all those great Blessings which he hath bestowed upon you , with ● more abundant greatness of his heavenly Grace , tha● you may be eminently serviceable to his great name , and may so tread in the steps of your worthy Pr●genitors ( which I perswade my self you do ) as not onely to keep up the life and power of Godliness in your own heart , and Family , but further to be a Comforter , Countenancer , and Encourager ( as they were ) both of learned and godly Ministers , and of others who love the Lord Iesus in sincerity . To his gracious protection and blessing I commend you , and all yours , desiring to be esteemed Your most faithful and humble Servant ED. REYNOLDS . A SERMON Touching the use of Humane Learning . ACTS 7.22 . And Moses was learned in all the wisdom of the Egyptians , and was mighty in words and in deeds . IN the former Chapter we read of a dispute between Stephen , and the members of a certain Synagogue in Ierusalem , called the Synagogue of the Libertines , of such Jews , who having been servants to the Romans , were manumitted and made free ; for such the Romans called Libertines ; of which sort of Jews , coming out of several parts of the world that Colledge or Convention seemeth to have been made up . Or , as Grotius supposeth , was built by them at Ierusalem for their Countrymen and Proselytes , as there are at Rome and Rhemes Colledges for English Papists . The issue of this Disputation was , that being worsted at Arguments , these Libertines do betake themselves to calumnies , and false accusations , as the Pharisees when their reasons were spent , were wont to take up stones to throw at Christ . They bring him from a scholastical to a judicial defence , from the ●olledge to the Council , and by false witnesses charge him with blasphemy against Moses and God . Whereupon , being pro forma , permitted to make his defence ( for persecuters will manage their cruelties under a form of Law , that they may appear the more specious ) he doth it largely with much wisdom and courage . The scope of the Sermon is to shew ( upon a fair Issue with his accusers ) that he was not guilty of the charge given in against him , that it did not follow , because he affirmed that Christ would destroy the Temple , and change the customs which M●ses deliv●red , that therefore he blasphemed either Moses or God ; The Argument of his justification , is by an Historical Induction . 1. If Abraham , Isaak , Iacob ▪ and Ioseph worshipped God without a Temple , and without such customs as Moses delivered , and Moses did without blasphemy against them , make that alteration which God was pleased to command him to make : Then the Worship of God is not peremptorily confined to an outward Temple , or a Mo●aical ministration . But Abraham , Isaak , Iacob and Ioseph by obeying the commands and beleeving the promises of God , did acceptably worship him without a ●emple or Mosaical Ceremonies ; therefore it is no blasphemy to say that God may so be worshipped . 2. Again , if Moses , a great , a learned , a mighty Ruler and Deliverer , did assure the people that a Prophet God would raise who should do as he had done , make new institutions , and set up a more excellent way of Worship , then it was no blasphemy against Moses or God , to say , that 〈◊〉 customs by him introduced should be by that Prophet altered . But Moses himself did teach the people thus to beleeve : Therefore Stephen teaching the same did not blaspheme Moses . 3. Again , that which was not blasphemy to affirm of the Tabernacle , though it were set up by Gods special appointment unto Moses , is not blasphemy to affirm of the Temple . But it was not blasphemy to affirm the use of the Tabernacle to have been temporary , and consequently alterable ; therefore to affirm the same of the Temple is not blasphemy . Especially , since the Lord hath said , that he dwelleth not in Temples made with hands . Together with these strong Arguments are interwoven apologetical Reprehensions ; Stephen justifying himself against their accusations now , by the same Argument whereby Moses was to be justified against their Fathers before . Moses did by wonders and signs in Egypt , in the red Sea , in the Wilderness prove himself to be a Ruler and Iudge sent of God , and yet your Fathers would not obey but thrust him from them , and made a Calf to worship . Now the Lord hath raised up the Prophet whom Mose● foretold , who by signs and wonders did prove himself to be of God , but you thrust him from you , and resist the Holy Ghost as your Fathers did . And your refusing of Iesus is no more argument against his doctrine and institutions , then their refusing of Moses , was an Argument against his . In as much as you are not able to alleadge any thing why your Fathers should have beleeved Moses , which we are not able to alleadge , why you ought 〈◊〉 to beleeve Christ . Unto this strong defence of Stephen , neither the Iudges nor his Accusers make any reply by way of Argument ; but though he professed himself to be at that time an eye Witness of the truth of Jesus his being in glory , yet in a rage and outcry they cast him out of the City and stoned him . The stronger were his Arguments for the truth , the more excessive was their malice against him for it . The words of the Text are a branch of the second Argument , drawn from the testimony of Moses , and the historical narration touching him : and they contain the fruit which followed upon the noble education , which he received from the hand and care of Pharaohs Daughter ; he so prospered under it , that he became learned in all the wisdom of the Egyptians , and was a mighty man both for Oratory and Action . The Lord by these civil accomplishments fitting him in part for the Government whereunto he reserved him . In the Words we have first , his intellectual perfections . He was Learned and instructed , together with the object of that Learning , All the wisdom of the Egyptians . Secondly , His civil , moral and religious perfections ; a mighty man for Elocution , a mighty man for Action . He improved and put forth his intellectual abilities for the good and service of others , laid up all his power to do good to his Brethren , in due time when God should call him thereunto . Moses was learned , or instructed and instituted . It noteth acquired Knowledge , by the benefit of learned Education . In all the wisedom of the Egyptians ; that Nation was antiently famous for wisedom : From thence some think that the Grecians derived their learning ; for we read in Diodorus S●culus , and others , that Orpheus , Homer , Pythagoras , Plato , Lycurgus , Solon , and others did travel into Egypt for institution . But Cadmus who first brought Letters into Greece , was a Phanitian , as Eusebius , and after him other learned men have fully proved . Therefore from the Egyptians the Greeks did not primitively derive their Learning . What this wisdom of the Egyptians was , wherein Moses was learned , is by Philo in the life of Moses , by Diodorus Siculus , lib. 1. c. 2. By Sixtus Senensis , Biblioth. lib. 2. and others described , viz. Mathematicks , Astronomy , Geometry , Arithmetick , Musick , Natural Philosophy , Physick , Symbolical , and Hieroglyphical Writing , Civil and Political Knowledge , for which that people seemeth to have been famous , Isa. 19.11 — 14. I shall not here enquire into the most antient rise or original of Learning , or seat thereof , which some carry beyond the Flood , and tell us of Pillars with Hebrew Inscriptions and Characters set up by Enoch and Seth ; Nor shall I inquire whence the Egyptians derived their Learning , which some ascribe to Ioseph and the people of the Iews living there : Others to Abraham , of whose being in Egypt we read , Gen. 12.10 . It is sufficient for us to know , that at this time there was Learning there , and that Moses was brought up and proved excellent in it . Now we may here observe , First , The great care of the Kings Daughter to bring up Moses in in all kinde of good Literature , that thereby he might be fit for such great Services , as his so near relation to a Princes Court might probably have brought him unto . And truly so great hath been the care of w●se Heathens in this particular ( as we read of the Lacedemonians , Persians , and others ) as may justly put to shame many Christians , who breed up their children many times so loosely , so ignorantly , so sensually , to gameing , sporting and excess , as if an inheritance did serve to no other purpose but to make the Heir of it useless , and good for nothing . And as we see many times good ground grow moss● and barren for want of culture ; so is it with good wits , which being neglected do usually become more vitious then those of less hope and pregnancy . The foundations of an honorable and comfortable Age are laid in the minority of children ; if the plant be not kept strait at first , the tree will be crooked incurably at the last . No doubt but David had special care of the education of Solomon ; for quickness of parts , without special culture would hardly have arrived at so great a pitch of Learning , especially in a disposition , as the event proved , by nature sensual enough , and therefore he maketh mention both of his Fathers and his Mothers teaching him , Prov. 4.1.31.1 . It is as great a folly to lay up Estates for children , and to take no care of themselves who must enjoy them , as to be curious for an handsom Shoe , and then to put it upon a gouty f●ot . And the greater men are , the greater should their care be for free and honorable , learned and religious education of their children . First , Because it is a very incongruous mixture , greatness of estate , and meaness of understanding ; the one will be a perpetual blemish and reproach unto the other . Secondly , Because there will be the more fuel of lust , if Learning and Piety be not laid up to season a full estate . We see nothing grow upon a fat heap of muck , but weeds and trash : Therefore we find what great care Theodosius had to have a good Tutor to shape the minds and manners of his children The famous Arsenius , and Iosephus telleth us that Moses had a special care of the education of children in good Literature , and we find some evidence of it in the Scripture , where he commandeth the people to teach the words of the Law diligently unto their Children , Deut. 6.7 . And herein must our care exceed this of Pharaohs Daughter , we must so provide to breed up our Children unto wisedom , as that we forget not the chief thing to have them seasoned with the knowledge and fear of God , which is the onely true wisdom , Iob 28.28 . Iulian the Apostate had great Schollars , Mardonius and Maximus to his Tutors , but being prophane Heathens and Scoffers at Christian Religion , they laid the foundations of that desperate Apostacy , whereby he fell from Christ to the Devil . He that begets a Fool , or by careless breeding maketh one , hath been the Author of his own sorrow ; a wise Son maketh a glad Father . If thine heart be wise , saith Solomon . I shall rejoyce , Prov. 23.15 . It is very sad for children to have wicked Parents , who wholly neglect their Education , and of whom Cyprian tels us they will cry out at the last day , Parentes sensimus parricidas . Our Parents have been our Parricides . Now then by this important duty we learn , 1. To set an high value upon such wise , learned and religious Tutors as at any time we enjoy for the discarge of this great Work . And 2. To bewail it as a more then ordinary loss , when men whom God hath every way fitted with Learning , industry , piety , and fidelity for so excellent a work are by a sudden stroke taken away from us . We have considered the Care of the Kings Daughter for the education of Moses ; let us in the next place consider , the blessing of God upon it , in that thereby Moses was learned in all the Learning of the Egyptians . Where first , It is very observable , the different end which God had in his Providence , and she in her particular Care ; She intended , no doubt , the service of Pharoah , God intended to qualifie him the better , to be a Ruler and a Deliverer of his people from Pharoah ; She intended the good of Egypt , God intended the good of Israel . Many times the wise and holy providence of God , useth the diligence of one man to bring about effects for the good of others , which he never intended ; as we see in Iosephs Brethren , and Hamans dictating the honor which was conferred upon Mordecai at that time , when he came to beg him for the Gallows which he had erected . God useth the counsels of men , to effect things by them which they never thought of . The Assyrian had his work , and God had his , Isa. 10.6 , 7. Iudas looked after money , Caiphas and the High Priests after interest and revenge , Pilate after Caesar and his favor ; but Gods end was the Salvation of the World by the death of Christ . In re una quam fecerunt , causa non una propter quam fecerunt . God and Christ did it in Charitate , Iudas and the Jews in proditione . 2. We may here observe , that Moses that great Prophet , whom the Lord did after speak unto mouth to mouth , Num. 12.8 . is commended for his skill in the learning and wisdom of the Egyptians , a prophane Nation . ven Humane , secul●r , and Exotick Learning is a noble gift of God ; and a very great Ornament and Honor un●o the most excellent men . As it was mentioned for the honor of Daniel and his three Companions , that God gave them knowledge and skill in all learning and wisdom , Dan. 1.17 . meaning , as appears ver. 4. the Learning of the Caldeans : Not as if they were Southsayers , as the wise men of Caldea were ; or Moses , a Magician and Sorcerer , as the Wise-men of Egypt were , and as Heathen Writers charge him to have been . For the great miracles which Moses did ; and the interpretations of dreams and visions by Daniel , were from God , and not from the Devil , by the help of any Magicall Inchantments . In like manner Bezaleel and Aholiab are commended by God for that Wisdom and Understanding , which they had in all manner of cunning Workmanship , Exod. 31.3 — 6. And it is mentioned for the honor of Iabal , Iubal , and Tubal Cain , that they were the first inventers of some particular useful Arts for the good of Humane Society , Gen. 4.20 , 21 , 22. And of Solomon , that he spake of Trees from the Cedar tree in Lebanon , unto the Hyssop that springeth out of the wall , and that he spake also of Beasts , and of Fowl , and of creeping things , and of Fishes , 1 Reg. 4.33 . The high esteem which the Heathen had of the first Inventers of Liberal Sciences and necessary Arts and Manufactures , is noted as one principal cause by Diodorus Si●ulus , and others , of the divine titles and honours which were given unto them . And Paul mentions it amongst other his priviledges , that he was brought up a Schollar at the feet of the learned ●amaliel , Act. 22.3 . Yea by that Apostle the Lord hath given so much honor unto Humane Learning , as three times to make mention of Heathen Poets , and their sayings . Aratus , Act. 17.28 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Me●ander , 1 Cor ▪ 15.33 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Epimenides , Tit. 1.12 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. Truth is Gods where ever it is found , Res fisci est ubicunque natat ; as a Mine of Gold or Silver is the Kings in whose ground soever it be discovered . Christianus Domini sui esse intelligit ubicunque invenerit veritatem , saith Austin . A Christian knows that truth belongeth to Christ wheresoever he finds it . And again , Tibi serviat , saith he , quicquid utile puer didici . As Israel took of the Egyptians , jewels of Silver and jewels of Gold , as David consecrated the Spoils of the Philistims , Moabites , Syrians , and all Nations whom he subdued to the Lord , 2 Sam. 8.11 . as the Crown of the King of Rabbah , was set upon the head of David , 2 Sam. 12.30 . so the spoils of all secular Learning are to be dedicated unto Christ , and the use of his Church , who is said to take from Satan all his armor , and to divide the spoil , Luk. 11.22 . For so in triumphs the enemies was disarmed , and the spoils carried in state before the Victors Chariot . Such spoils did Origen , Tertullian , Cyprian , Clemens Alex. Iustin , Cyril ▪ Lactantius , Hierom , Austin , Basil , Nazianzen , Arnobius , &c. take from the Gentile Writers and devote them to the service of the Church of Christ . It is noted of Theodosius the Emperor , that when he destroyed the Temples of the Heathen Idols , in Alexandria , yet all the vessels and statues of Gold and Silver he converted to the use of the Christian Churches . Yea ●etrus Aerodius a learned Civilian out of Procopius telleth us , that the Christians did convert the very Idol Temples themselves into Churches , wherein to worship Christ . For if an Idol , being nothing , did not so , defile meat , but that as a good creature ( though not in idol communion ) it might be eaten , if the conscience of no man were thereby offended , as the Apostle teacheth , 1 Cor. 8 . 4-7 . 10.25.28 . Certainly neither doth it leave any such abiding pollution to any place , but that therein God may be worshipped , 2 Tim. 2.8 . First , All good Learning and wisdom is per se , and in its own nature desireable , as an ornament and perfection to the mind , as a part of that Truth whereof God is the Author . There is a knowledge of God natural in and by his works : and a knowledge supernatural by revelation out of the Word ; and though this be the principal , yet the other is not to be undervalued . For the works of God are great , sought out of all them that have pleasure therein ▪ Psal. 111.2 . Now all secular Learning is the knowledge of Gods works , aeternae verita●is particula ; a small emanation from eternal verity . Philosophical and Mathematical Learning , the knowledge of his works of Creation . Historical and Political Learning , the knowledge of his works of Providence . Moral and Oeconomical and Civil Learning , the knowledge of those remainders of his Image and Law , which are left in the minds of men , for their direction and conviction . Grammatical , Rhetorical and Logical Learning , the knowledge of the use of that Reason which God giveth us for imparting our minds , and evidencing our conceptions unto one another . So then all true Learning being a knowledge of the works of God , and of that Truth which he , who is the supreme verity , hath implanted in them , must needs be such as the works of God themselves are , honorable and excellent , and so per se desireable . Secondly , All true Learning is desireable , for the uses whereunto it may be applied ▪ We will consider these Uses . 1. In regard of evil men , many of whom are great Schollars , and eminent for various learning . First , It serves to beautifie even them , and render them , as learned men , great ornaments to their generation ; as many harmful herbs do bear beautiful flowers , and are upon that account special ornaments to the Gardens were they grow . Goodly Statues of Gold or Silver , though dead , though hollow , and without heart or vital parts , are yet of great value , and special honor to the places where erected . Such are even prophane Learned men , in regard of their Learning . Secondly , It is useful unto them to convince them of Gods glory and greatness , of his Soveraignty and Will ; and so if it be not praeexercitamentum , as Clemens Alexandrinus calleth it , unto the more comfortable knowledge of him out of his Word , namely , to kindle in them a desire to know more of so great a God from thence , it will render them without excuse for abusing the knowledge which they have , Rom. 1.19 , 20. Thirdly , It is by accident useful another way , viz. by honest and assiduous labours in the pursuit of Learning , to keep them from the Temptations of divers lusts , which by a loose and an idle life would be more ready to assault them . If David had been at his study , when he was on his house top , he had not been tempted unto Adultery . Fourthly , It makes them thus adorned serviceable to humane Society . Singular use have all Ages had of the learned labors of prophane Historians , Philosophers , Poets , Orators , Mathematicians , Physitians , Artists in divers kinds . And● it is a comfort to any man to live to some good purpose , and to be serviceable to his own and future generations . Fifthly , They are hereby useful to the Church of God : That God who can make use of the sins of men to do his people good by them , as of Iosephs Brethren , to make way , by s●●●ng him , unto the safety of Israel and his Family ; can make use of the gifts and tallents he bestows on wicked men for the service of good men . The hands of those that did themselves perish in the Flood , were imploied in building the Ark for Noah and his Family . It is true , very often wicked men do use their learning against God , as they do all other his good blessings . Learned wickedness is Arm●ta● nequitia , such learning degenerates into Pride , Arrogance , Scorn , Atheism , Heresie , contempt of godliness , ( as Philosophers are called by the Fathers , Haereticorum patriarchae , but all this is accidental , and the fruit of lust . ) Yet , as a malignant Planet , when in conjunction with a good one may have a benign influence ; so it doth often fall out that they who are by sin enemies , may by learning be useful to the Church . The Jews are bitter enemies to Christ , yet God hath by their care preserved the old Scriptures from danger of corruption . 2. In regard of Holy men . First , Though Learning be much inferior to Holiness ; There are learned Devils , there cannot be holy Devils ( for Holiness is the character of celestial not of infernal Angels , Deut. 33.2 . ) yet in Holy men Learning is a rare Ornament and accession , as the golden Ring to the Gem which is in it . Like the marriage of an holy David to a beautiful Abigail . Secondly , It enableth them to do the more service unto the Church of God , and the Truths of Religion . Every good gift sanctified is in such a way useful to the Church , as the proper nature and excellency of the gift doth admit . Sanctified Wit beautifies Religion , sanctified Reason defends it , sanctified power protects it , sanctified Elocution perswades others to the love of it . As different gifts of the people , did with a different value serve the Tabernacle , the stones of the Ephod , more pretious then the Badgers skins ; so though every good man is ready to offer willingly to the service of the Church , yet great difference between the learning of a Paul , or the elequence of an Apollo , or the power of a Constantine , or the acuteness of an Austin , or the courage of an Athanasius , and the ordinary qualifications of inferior good men . Thirdly , It enableth them to procure more favor and to bring more reputation unto Religion ▪ by the greatness of parts wherein they may be otherwise serviceable unto them , with whom it concerneth Religion to have the honour thereof preserved . God is pleased in his holy providence to make other interests , sometimes a preservative unto Religion , where it self is not immediately and per se regarded . Ahasuerus was amorous and uxorious , and that induced him to favour the Jews , whose worship he cared not for . Thus it is useful in regard of holy men . 3. In regard of the Church and truth of Religion ; It is useful as an Handmaid , in a way of attendance thereupon , and subserviency thereunto several ways . First , Hereby the antient Fathers of the Church were furnished to confute the Pagan and Idolatrous worship of the Heathens out of their own Writers , as Paul did the Idolatry of Athens by the inscription of their own Altar , Act. 17 , 23. As David killed Goliah with his own Sword , as a tree is cut down by an Axe , the helve whereof was made out of a bough of the same tree ; this course Origin , Clem. Alex. Iustin , Eusebius , Tertullian , Minutius Felix , and many others of the Antients have taken , as likewise to shew that many doctrines of the Scripture have been owned even by prophane Writers ; One God by Plato , one first Cause by Aristotle , Divine Providence by Cicero , the last conflagration by the Stoicks , &c. Secondly , Hereby we shame Christians , when out of prophane Writers we let them understand of the continency , justice , temperance , meekness , clemency , and other amiable moral Vertues of Heathen men , which they having abundantly more means , come so exceeding short of ; and that Fabritius , Aristides , Antoninus , Epictetus , and many other vertuous Heathens shall rise up in judgement against them . Thirdly , Scriptures have much of Poetry , Philosophy , Mathematicks , Law● , Antiquities and customs of other Countries in them ; in the understanding of which by secular Learning we may be much assisted . Physicks in Genesis , Ethicks in Proverbs , Logick in the disputations of the Prophets , of Christ and his Apostles , Allusions to the natures of Beasts , Sheep , Goats , Wolves , Lions , Doves , &c. Many allusions in the Books of Ezra , Nehemiah , and Esther , to the customs of the Persians , many passages in the Prophets illustrable out of the Histories of the times and places to which they refer , many expressions in the New Testament best explicable out of the Roman Laws and Antiquities . Many passages exquisitely parallel'd in humane Authors , and receiving much light from them , as that learned and good man Mr. Gataker hath observed . Fourthly , The Histories of the Scriptures , and the Miracles of Moses , of Christ and his Apostles may even out of Heathen Writers be confirmed ( and a testimony from Adversaries is of great validity ) this hath been largely and learnedly proved by Mornay and Grotius in their Books de veritate Christianae Religionis . Fifthly , The knowledge of Times by the Olympiads , the fasti Consulares , and other standing ways of computation are exceeding necessary to the the exact distinguishing and digesting of sacred Chronology , and of the occurrences of Scripture to their proper times , as Austin hath noted . Sixthly , Many Ecclesiastical Writers , who either write against the Gentiles , or Apologetical Discourses for Christian Religion , cannot be clearly understood without the reading of Secular Authors ; those kind of Writings , as Origen against Celsus , Tertullians Apology , Theodoret de curandis Graec●rum Affectibus , Cyprian de Idolorum vanitate , Austin de Civitate Dei , Minutius Felix his Octavius , and other the like , being brimful of such kind of Learning , and allusions thereunto . To say nothing of the necessity of Grammar and Tongues to understand the words of Scripture ; of Logick to understand the contexture , method , argumentation , and Analysis of Scripture ; of Rhetorick to understand the eleganc●es of Scripture . When I consider all these things I cannot but beleeve that the more learned men are ( having gracious hearts as well as learned heads ) the more sensible they are of their insufficiency , for so tremendous an imployment as the sound , solid , and judicious preaching of the word of God ; and are more dismaid at the sense of their own wants for so weighty and arduous a service , then they do wonder at the boldness of illiterate men , who therefore venture with more confidence upon it , because they know not that variety of learning , as well as of spiritual wisdom and grace , which is requisite unto such an able discharge of it , as whereby a man may appear to be a workman who needeth not to be ashamed , rightly dividing the Word of truth . We have considered some of the many uses of Sec●lar Learning , and that within the sphear of one onely profession , that it is as a dead hedge wherewith men use to fence a quick one , or as Basils similitude is , as those fulcimenta upon which men do raise and bear up their Vines ; or as ground colours upon which gold is to be over-laid . I shall conclude with a few inferences from this point for our use . First , Though there be excellent use to be made of Humane Learning , yet it is to be used with much caution , as Physitians use Opium , or other dangerous things with their due correctives . 1. Use it , not unnecessarily where the nature of the matter doth not rationally call for it . Some learned men have upon this account blamed some of the Antients , Origen , Iustin , Clemens Alexandrinus and others , for mixing Philosophy with Theology , out of an opinion thereby the easier to gain the Gentil●s unto the Christian faith . But none have been more blame-worthy in this case then the old Schoolmen , of whom Melancthon saith , that their doctrine is chiefly made up of two things , Philosophy and Superstition ; and therefore it is well observed by a learned man that School-men and Canonists have been the fountains of that corruption which hath infected the Church of Christ ; the School-men in doctrine , by opinions of Popery ; and the Canonists in Discipline by the state of the Papacy , of which the main cause hath been the admitting of Aristotle and his Philosophy , In ipsa adyta & penetralia Ecclesiarum , as H●spinian speaketh . We finde even amongst the Heathens , men were punished for presuming to dispute of heavenly things , in the same manner as they did of natural causes ; and for the like reason Aetius the Heretick being given to an er●stical and contentious way of arguing in divine things , as one much addicted to Aristotelical learning , thereby purchased unto himself the Title of Atheist , as Socrates and Sozomen tell us . 2. Use it not vain-gloriously , and unto oftentation . It is a puffing , a windy , a flatulent thing ; knowledge puffeth up , 1 Cor. 8.1 . Tertullian calleth Philosophers , Gloriae Animalia . And I beleeve that this vanity doth scarce in any thing mote put forth it self then in pride of Wit or Memory in this way of learning . We may learn the danger of it by the example of Herod , Act. 12. who was smitten with Worms because he gave not God the glory . 3 Use it not proudly with contempt and disdain of the Word of God , like that prophane Wit who said , he did not dare to read the Scripture for fear of spoiling his stile . I have heard of some wretches even amongst us in our days , who presume to magnifie Socrates above Moses or Paul . 4. Use it not heretically in defence of error , as Erasmus saith of the Arrians , hoc ipso fuere pestilentiores quod Aristotelicis argutiis essent instructi ; and as Hierom complains that they rose è Platonis & Aristophanis sinu in Episcopatum . We must take heed of making our Reason judge of Articles of Faith , or setting Humane Learning in the Tribunal against Divine Truth . For this it was that Tertullian calleth Philosophers the Patriarchs of Hereticks , and that the Apostle exhorteth us to take heed no man spoil us through philosophy and vain deceit , Col. 2.8 . He meaneth not solid philosophy , the genuine issue of Right Reason ; But the arrogance of Humane Reason to sit as a judge of those things that are supernatural and of divine Revelation , as Articles of Faith and forms of Worship , when it will acknowledge no Religion but what is deducible out of the princples of corrupted Reason , nor admit any conclusions which are not consonant to those principles . 5. Use it not prophanely , to inflame lust , as some elegant Writers do more corrupt by their lasciviousness ▪ then benefit by their politeness , as Ma●tial , Petronius Arbiter , * &c. Cyprian said of the Adulteries of the Heathen gods , that by their examples fiunt miseris delicta religiosa . In such a use we may justly fear the rebuke which † Ierom saith he had , Ciceronianus es , non Christianus . But use it with Humility , Moderation , Sobriety , as an Handmaid to Christ ; as Painters lay a worser colour , when they mean to superinduce another . Pare the Na●ls , cut the Hair , lop the luxuriances , carry it through the fire , as the spoils were appointed to be , that it may be purged for the use of the Temple . Secondly , This justly reproveth all the Enemies of Learning ; who because the Apostle forbiddeth deceitful Philosophy , and telleth us how vain the professors thereof became in their imaginations , do thence condemn all the sober and just use of true Learning . Such the Weigel●ans , who tell us that there is no knowledge of Christ in any Universities ; that all Schools and Academies are enemies unto Christ , and all their Learning merae corruptelae ; who shut all Learning out of the Church , and all learned men out of Heaven . Such was it seems Friar Francis the Popish Saint , who cursed a learned Minister of Bononia for going about to set up there a School of Learning without his leave . Yea , such it seems was Pope Paul the second , of whom Platina telleth us , that he did so hate Humane Learning , that he esteemed the lovers thereof Hereticks , and exhorted the Romans not to breed up their children thereunto . This hatred of Learning must needs proceed either from ignorance , for scientia neminem habet inimicum nisi ignorantem : Or from Malice , and a desire to have Religion betraied ; ( and therefore it is reckoned amongst the persecutions of the Church , that Iulian prohibited the children of Christians to be trained up in the Schools of Learning : ) Or from Avarice , and out of a sacrilegious desire to devoure those Revenues wherewith the bounty of Benefactors hath from time to time endowed the Schools of Learning . I shall not spend time to confute so ignorant an absurdity . Ar●tius a learned Protestant hath fully done it to my hand . But I cannot but take notice of it , as doubtless a calumny cast upon Carolostadius and Melanchton , as if they taught the Youth at Wittenberg to cast off all Philosophy and Humane Learning , having been themselves so taught by Luther , and that they turned to Mechanick imployments , one to Husbandry , the other to the Art of Baking , and that thereupon many young men did burn their Books of Liberal Arts , and betook themselves to Manufactures . But how honorably both Luther and Melanchton thought of Humane Learning in it self ( though they might inveigh against the abuse of it in Popish Academies ) is by learned men so abundantly cleared out of their own practice and Writings , that I shall not need add any more in their vindication . Thirdly , We must get our Learning seasoned with Holiness , else it will not serve us to repress any temptation . Great Learning will consist with monstrous Wickedness . Who more learned then the Scribes and Pharisees , and who more graceless , and more bitter enemies to the doctrine of Salvation ? Who more learned then the Athenian Philosophers , and who greater deriders of the Apostles Preaching ? Never had Christian Religion more bitter Enemies then Celsus , Porphyrie , Iulian , Libanius , and the like great Professors of Humane Learning . None do the Devil more service in his opposition to the Church of God , then men of great parts , that are enemies to Godliness . A proud Heart , and a learned Brain , are Satans Warehouses , and Armories , the Forge where he shapeth all his Cyclopical Weapons against divine Truth . The Egyptians here are noted for wise men , and yet they were of all others the most sottish Idolaters ; insomuch that other Idolaters derided them for theirs , as we finde in Iuvenal ; Oppida t●ta canem venerantur , nemo Dianam . O sanctas gentes quibus hac nascuntur in hortis Numina ! Though therefore we must covet the best gifts , yet we must still remember there is a more excellent way ; and consider if the knowledge of the wisdom of Egppt be so honorable , how glorious is the excellency of the knowledge of Christ , in comparison whereof all other knowledge is loss and dung ? Si tanti-vitrum , quanti veram margaritam ? If a glass jewel be so valuable , how excellent is an inestimable Pearl ? Themistocles though he was ignorant of Musick , yet knew how to govern a State ; and a Beleever , though he be ignorant of all other learning , yet by the Knowledge of Christ will be a blessed man , whereas all the learning in the World , without this , will leave a man miserable . To know the whole Creation , and to be ignorant of the Creator ; to know all Histories and Antiquities , and to be unacquainted with our own hearts ; to be good Logicians to other purposes , and in the mean time to be cheated by Satan with Paralogisms in the business of our own Salvation ; To be powerful Orators with Men , and never to prevail with God ; To know the constellations , motions , and influences of heavenly Bodies , and have still unheavenly Souls ; To know exactly the Laws of men , and be ignorant and rebellious against the Laws of God ; To abound with worldly Wisdom , and be destitute of the fear of God , which makes wise to salvation , is all but a better kinde of refined misery ; the Devils have much more then all this comes to , and yet are damned . We must therefore study to improve our Learning unto the use and furtherance of holiness , to better our minds , to order our affections , to civilize our manners , to reform our lives , to adorn and render our profession the more amiable , to consecrate all our other endowments as spoils unto Christ , to lay our Crowns at his feet , and make all our other abilities and acquirements Handmaids unto his glory . When Learning is thus a servant unto godliness , godliness will be an honor unto Learning . Fourthly , Since Learning is so excellent an Endowment , The Teachers of it ought to be had in great Honor . And I scarce know a greater defect in this Nation , then the want of such encouragement and maintenance as might render the Calling of a School-master so honorable , as men of great Learning might be invited unto that Service . Errors in the first concoction , are not mended in the second , what is lost in the School , is hardly ever fully recovered in the University . And by how much the fewer men of great worth and parts are imployed in that service , by so much the more should the loss of rare and worthy men in that way be bewailed by us . And certainly were they while we enjoy them so honored as they should be , they would be as much lamented when we are deprived of them . We read of the honorable Interment which Augustus gave unto his Master . Of an honorable Statue with M. Antoninus Philosophus erected unto his . Gratianus the Emperor made Ansonius his Master Consul : and Achilles made his a fellow-sharer with him in his own honour . And we read in the Imperial Law , that Learned Grammarians , after they had taught diligently for Twenty years , had special honour conferred upon them , and were numbered amongst those who were Vica●iae dignitatis . What necessity there is to have the mindes and manners of Children formed and seasoned , while they are pliant and ductile , before licence break out into pride and luxury , before lust grows head-strong and intractable , while they are a Rasa tabula , tender trees , and capable of shaping , we need not to be told . Omnium hominum gravida est anima , said Philo , and want Masters , as Midwives to shape and fashion the Off-spring of them : And even Heathen men have complained of the carelesness and neglect of Parents in this particular . Diogenès was wont to say that a man were better be some mens Sheep then their Son ; the care of their Cattel being greater then of their Children . If then you set a value upon your Children , you ought accordingly to prize religious and learned Instructors of them , and to take care to put them under such . For if Grammer Schools had everywhere holy and learned men set over them , not onely the Brains but the Souls of Children might be there enriched , and the work both of Learning and of Conversion and grace be timely wrought in them . Great was the happiness of this City in this particular , while it enjoyed this Worthy man , and great the loss in being deprived of him ; For though through Gods goodness there be many excellent men remaining , out of whom some reparation may be made of so great a damage ; yet still I look on the departure of this man , as if the middle and most precious Stone in a rich Iewel should drop out , which though many others remain in , cannot but be greatly missed , and bewailed . Moses was unto the people of Israel , Poedagogus ad Christum , as the Apostle speaks of the Law , Gal. 3.25 . and of other Teachers , 1 Cor. 4.15 . And although he were so great a man , as no other Prophet ( much less ordinary person ) could parallel , Numb. 12.6 , 7 , 8. yet there may be resemblance where there is not equality . Give me leave to make the comparison in several particulars ; Three of which we have in the Text , Moses was Learned and Mighty in word and deed , in which Three , consisteth the excellency of a Teacher , and therefore the same is noted of Christ the great Prophet of the Church , Luke 24.19 . Act. 1.1 . Learning qualifieth the Teacher ; Word and Work , Doctrine and Life , Institution and Example leadeth and directeth the Schollar . And so Homer describeth Phaenix the Master and Instructer of Achilles , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . First , Our dear Brother was a Learned man , Learned in the whole Body of Learning ; not onely an excellent Linguist and Grammarian , Historian , Cosmographer , Artist , but a most judicious Divine , and a great Antiquary in the most memorable things of this Nation . Into whatsoever parts of the Land he travelled , he was able to refresh and to instruct his Fellow-travellers in the most remarkable particulars of every Country . Pausanias was not more accurate in the description of Greece , then he of England . And I have heard , that he had it sometimes in his thoughts to have published some thing in this kind . He was a man of a solid Iudgement ; he always spake è sulco pectoris , and I have , not without very great satisfaction , heard him give his Notions upon difficult places of Scripture , and Arguments of Divinity in ordinary discourse , as if he had elaborately studied them . Secondly , He was mighty in Word , able out of a full Treasury , and Store-house of Learning , to bring forth both new and old . I never knew any learned subject spoken of in his company , wherein he was not able most dexterously to deliver his opinion . He was a man of a copious Discourse , but withal so solid and judicious as did ever delight his auditors , never weary them . As Livie said of Cato , Natum ad id diceres quodcunque ageret , we may say of him , Doctum in hoc uno crederes , quodcunque diceret . Thirdly , He was as Moses , a Worker as well as a Speaker , he was not a barren Fig-tree , that had leaves without fruit ; nor a tinckling Cimbale , noise without love ; he taught by his Life as well as by his Learning . Verbis tantum philosophari non est doctoris sed histrionis , as he said ; and dicta factis deficientibus erubescunt , saith Tertullian . And indeed he was a man of fixed and resolved honesty , and wondered in his sickness what men did learn Christianity for , if it were not in every condition to practice it , and adorn the profession of it . Time was , when fearing whether his conscience and his Imployment would consist together , he put himself to much pain and trouble to resign the place , which he then held in the City of Glocester . For the times were then such , that many durst not take his resignation , till at last he met with a worthy Gentleman , who feared no mans displeasure in doing that which he knew was his duty . Fourthly , He was as Moses , a patient man ; patient in his Business , Moses was patient in his Iudicature from morning to evening , Exod. 18.13 . and he patient in his School in like manner . Patient in his sufferings , willingly with Moses bearing the reproach of Christ , and not fearing the wrath of any man in comparison of the reverence he did bear to his own Conscience . Patient in sickness , composing himself with as an unshaken confidence to dye , as in time of health he would have gone about any other business . Fifthly , He was as Moses , a faithful man , Heb. 3.5 . most exactly answerable to the Trust of his place : Opprimi potius onere officii maluit , quàm illud deponere , as once Tully spake . It was hardly possible for any friend by any importunity to draw him from a most punctual observation of timely attendance upon the duties of his place . And so tenderly fearfull was he of miscarriage herein , and so sensible of any the least defect , that in a former sickness he desired , if he should then have died , to have been buried at the School door , in regard he had in his ministration there come short of the duties which he owed unto the School . And this we shall ever find true , the more active , able , conscientions , faithful , any are in discharge of duty , the more humble , the more jealous , the more fearful they are of their coming short of it . The fullest and best ears of corn hang lowest towards the ground ; and so those men that are fullest of worth , are most humble , and apprehensive of their own failings . Sixthly ▪ He was as Moses , a constant , resolved , steady man . Moses would not bate Pharoah an Hoof , kept close to every tittle of his Commission , Exod ▪ 10.9 , 26. So was he punctual and unmoveable from honest principles . Vir Rigidae innocentiae , as Livy said of Cato . He was of Polemo his judgment in this point , Debere , inesse quand●m mo●ibus contumaciam , that men having proved all things should hold fast the best , and be pertinacious in goodness . Seventhly , He was as Moses , a wise man ; Moses was often put to the use of his wisdom to compose the distempers of a froward people ; and a masculine Prudence is requisite to tame and calm the wilde and unswaied humors of young children . It is noted as a special peece of Socrates his wisdom , that he did by his institution fix and reduce the wandering and vitious inclinations of Alcib●ades . I might go on in this parallel , and instance in the Authority , Gravity , Meekness and Zeal for the truth , which were observeable in this our dear friend , as they were eminent in Moses . But I shall add onely this one thing more , The great care which he had of the School at his last , that there might be an able Successor chosen . Of Moses his care in this particular we read , Numb. 27.15 , 16 , 17. And this good man the evening before he died with great earnestness commended it to the Company , by a member thereof , who came to visit him , that they should use their uttermost wisdom and care to chuse an able , learned , religious , and orthodox man into the place , naming one of whose fitness , both he , and the Company , and School had had before great experience . And so much were they pleased to honor the judgment and integrity of this worthy man , that presently after his death they pitched upon an excellent learned man whom he had so providently commended unto them . I might add one parallel more , in the death of this good man to Moses . The Lord bid Moses go up to the Mount and dye , Deut. 32.49 , 50. and he did so , Deut. 34.1.5 . This worthy Friend of mine , the Friday and Saturday before his own Fit , was pleased to visit me , lying at that time under a sore fit of the Stone . It pleased the Lord the Monday following to bring a like Fit upon him , and sending to enquire of his condition , he sent me word how it was with him , and that he looked on this Fit as a Messenger of death from God unto him . And accordingly though in obedience to Gods appointment , he made use of means , yet he still insisted upon it , that his time of dissolution was now come , and accordingly , with great composedness and resolvedness of spirit , waited for death as a man doth for a loving friend whom he is willing to embrace . I assure my self that he had with Moses a sight of Canaan , which made him so undauntedly look death in the face . I shall conclude with that Exhortation , Let us go up to the Mount , and by faith look into our heavenly Country ; let us have our eyes fastened upon Christ our Salvation , and then we may with old Simeon sing our Nunc Dimittis ; with the Apostle be willing to depart and to be with Christ , which is best of all ; and with Moses die not onely patiently but obediently , as knowing that we have a City which hath foundations made without hands , eternal in the Heavens , whose Builder and Maker is God . FINIS . Notes, typically marginal, from the original text Notes for div A57163e-350 Iustin , Instit. l. 1. tit. 5. Vid. Rosin . Antiq. Rom. l. 1. c 20. Et Calvin● Lexic juridic . Istae sunt haeretic●rum machinae , ut convic●i de pe●fi●ia , ad ma●edicta se conferant Hier. Apol. 2. advers. Russianum . Diod. Si●●l . l. 1. Euseb. de praep. Evang. l. 10. sect. 5. Bochart . Geograph . sacra . lib. 1. c. 19.20 . Ioseph . Antiq. l. 1. Alex. Poly Hist. apud Euseb. de oraepar . Evang. l. 9 c. 17· Niceph. l. 12. Ioseph . contr. Appion . l. 2. Ennopius in Maxim. S●z●m . lib 5 c. 2. Vid. Aug. in Psal. 75. & 93. & tract. 7. in ep. 1. Ioannis . & epist. 48. ad Vincentium . Plin. l. 30. c. 1. Lib 3. cap. 5. & i● . 5. c. 15. Iustin. Apol. 1. De doctr. Christ . l 2. cap. 18.39 , 43. Confes. l. ● . c. 15. ●●v . dec . 4 l. 9. Socrat. l. 5. c. 16 Decret. l. 1. tit. 8 sect. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. ●het , Tertul. ont . Hermog . c. 8. Apol. c 47 , Vid. Aug. de civ. Dei l. 18. c. 46. & in Psal. 58. Legimus non ut teneamus sed ut repudiemus , Ambros. proaem . in luc. Terul . de testim Animae cap. 1. 1 Cor. 11.14 . Vid. Alting . probl. 2. Cinnus lib. 2. cap. 13. Hier. in Dan. 1. Mornay . cap. 26 Grot. lib. 1. sect. 16 & lib. 2 sect. 5. De doct. Christ . l. 2. c. 28. 1 ▪ Th ● 5.21 H●xam . Hom 5 Alting . The●l . pr●bl p●rt . 1. problem 2. Melanct. Epist. pag 890. Raynold ▪ confer. with Hart. p. 72. vid. ora● 2. Anti●Weigel . su●vissimi ●oc●issimique viri D. I an. A●rowsmith . Hospinian . Hist. Iesuit . in prae● . et Hist. Sacram. p 401. Cic. de nat. Deorum lib. 1. de Prota. Abderit . Plutarch . in Nicia & in Pericle , de Anax. Socrat. l. 2 c 28 Sozom. l. 2. c. 4. H●er . advers. Luciferan . Vid. Tert , Apol. c 46. de pres●r . c. 7. de anim . c. 1 , 2 , 3. Vid. Daven. in Col. 2.8 . Alting . Theol. problem . p. 1● . N●s à prophetis & Christ● , n●n à philosophis & Epicuro erudimur . Te●tul . conn . Marc l. 2. c. 16 Vid. Danaeam in Aug Euchirid . c. 4. sect. 9.10 . * Prohibe●ur Christianis figmenta legere po●tarum , quia p●r oblectame●ta inanium fa●●l●rum mentem excitan● ad incentiva libidinum , I●id lib 3. Sent. de summo b●no● cap. 13. Vid. Tertul. de Idol●lat . cap 10. & Isidor . Pelut . lib. 1 ▪ Epist 63. † Ad Eustochium de custodiâ virginitatis , Aug. Epist. 119. Basil. de leg. lib. Gentil . Hieron ad Pammachium de obitu Paulinae . & epist. ad Magnum orat . num . 31.23.24 ▪ Hoorubec . Commantar . de ●eige● . Baldw . Casus . Conscien . lib. 4 c. 2 cas 9. Greg. Tholos . de Re●ub . lib. 17. cap. 12. sect. 5. Plati● . in fi●e vitae Pauli ▪ 1 , 2 Aug. de civ. Dei l 18. c 52. Confess l 8. c. 5. Greg Naz. orat . 1. Aret. Problem . loc. 151. Sarius Comment . rerum in ●be gesta●um ▪ Ann● 1522. p. 116. Baldw . Cas. consc. l 4. c. 2 cas 9. D. Arrow . orat . 3 An●i ●e●g . Joh. 7.48 . Act. 17 32. Iuvenal . Satyr . lib. 5. Aug. ep. 36. Quid mihi pro derat ingenium per illas doctrinas agile , cum def●rmiter & sa●rilegâ turpi tudine in doctrina pietatis errarem ! Aug confess . l. 4. c. 16. lib. 1 ▪ c. 8. Quis enim ●irtutem amplectitur ipsam . Praemia si tollas ? Iuven. Sat. 10. Dion . lib. 48. p. 376. Iul. Capital . Auson. in G●at . Act. Homer . Iliad . 9. Cod. l. 10. tit. 15 Vid. Qui●til . l. ●cap . 1 , 2. Philo de praeir . & paen . Aelian . var● hist. l· 12. Diog. Laert. l. 6. Homer . Iliad . 9. Tertul. de patientia c. 1. Diog. Laeril . 4. Vid. Greg. Tholos . de Repub. l. 15. c 1. 
A87320	----	Imitation and caution for Christian woman: or, The life and death of that excellent gentlewoman, Mrs. Mary Bewley; who departed this life (her only son having finished his course the 9th. of December before) on the first of Febr. 1652/3. Recommended to the reader, by the reverend and eminently learned Doctor Reynolds. This text is an enriched version of the TCP digital transcription A87320 of text R207701 in the English Short Title Catalog (Thomason E968_10). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 54 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A87320 Wing I55 Thomason E968_10 ESTC R207701 99866737 99866737 119022 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87320) Transcribed from: (Early English Books Online ; image set 119022) Images scanned from microfilm: (Thomason Tracts ; 144:E968[10]) Imitation and caution for Christian woman: or, The life and death of that excellent gentlewoman, Mrs. Mary Bewley; who departed this life (her only son having finished his course the 9th. of December before) on the first of Febr. 1652/3. Recommended to the reader, by the reverend and eminently learned Doctor Reynolds. Reynolds, Edward, 1599-1676. [4], 18 p. printed by E.M. for George Calvert, at the Half Moon in Pauls Church-yard, neer the little North-door, London : 1659. "The epistle to the reader" signed: Edward Reynolds. Annotation on Thomason copy: "1658. Feb. 28."; the 9 in the imprint date has been crossed out. Reproduction of the original in the British Library. eng Bewley, Mary, d. 1653 -- Early works to 1800. Women -- Conduct of life -- Early works to 1800. Women -- Religious life -- Early works to 1800. A87320 R207701 (Thomason E968_10). civilwar no Imitation and caution for Christian woman: or, The life and death of that excellent gentlewoman, Mrs. Mary Bewley;: who departed this life Reynolds, Edward 1659 9775 12 0 0 0 0 0 12 C The rate of 12 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-06 Jonathan Blaney Sampled and proofread 2007-06 Jonathan Blaney Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion IMITATION AND CAUTION FOR CHRISTIAN WOMEN : OR , The life and death of that Excellent Gentlewoman , Mrs. MARY BEWLEY ; Who departed this life ( her only son having finished his course the 9th . of December before ) on the first of Febr. 1658 / 9. Recommended to the Reader , by the Reverend and Eminently learned Doctor REYNOLDS . But a woman that feareth the Lord , she shall be praised , Prov. 31. 30. But he ( Jacob ) refused to be comforted , and he said , For I will go down into the grave unto my son mourning , Gen. 37. 35. O my sonne Absalom , my sonne , my sonne Absalom , would God I had died for thee , O Absalom , my sonne , my sonne , 2 Sam. 18. 33. LONDON , Printed by E. M. for George Calvert , at the Half Moon in Pauls Church-yard , neer the little North-door , 1659. THE EPISTLE TO THE Reader . THough I had not the happinesse to be acquainted with that excellent woman , whose character is here published for an example unto others ; yet having been desired to peruse this breviate of her life and death , I could not but judge it fit for publick view , in regard of the great benefit which many may reap by reading of it ; for examples have a special efficacy to provoke and extimulate others to be followers of those who through faith and patience do inherit the Promises . The Apostle amongst that cloud of witnesses by whose faith he doth perswade others to run with patience unto the race which is set before them , hath recorded the examples of Sarah , Rahab , Moses his mother , and other women , as an encouragement unto unweariednesse in that race . And maketh honourable mention of Phebe , Priscilla , Mary , Persis , and other holy women , whose graces are not only crowned in heaven , but are left as a sweet perfume in the Church on earth , to quicken the imitation of all good women in all after-ages : Nor was this way of celebrating the memory of gracious women out of use afterwards . Gregory Nazianzen hath a Panegyrical Oration on his Sister Gorgonia ; Basil upon the Martyr Julitta ; Nyssen upon Pulcheria and Placilla ; Chrysostom upon Bernice , Prosdole , Pelagia ; Hierom is copious in the praises of Lea , Marcella , Asella , Blesilla , Paula , Fabiola , &c. Nor do women of eminent graces now lesse deserve honour , nor others of inferiour note lesse need helps for their encouragement , than they did in former Ages . I commend both the work and the Readers to Gods blessing . Edward Reynolds . IMITATION and CAVTION FOR CHRISTIAN WOMEN ; Or the life and death of that Eminent Gentlewoman , Mrs. MARY BEWLEY . WHo a can finde a vertuous woman ? said the wise Solomon ( who to his own proper share had no fewer than b a thousand of them to make c tryal of ) being so d taught by his mother , who by her communion with the sex , might have larger acquaintance with , and by reflecting on her self , deeper experience of the weaknesse and vanity of the generality of the female world : but when e that good thing , that fav●ur , that f Crown is found and obtained of the Lord , then is her price above rubies , and she to be g blessed and praised by her relations , and the chief of the people meeting in the gates while alive , lamented over when h dead , and kept in memory after i death : And it is by reason of the scarcity of such vertuous women , that in Scripture such special notice is taken of an k obedient Sarah , a prudent , discreet l Abigal , a m wise woman of Abel , a n publick-spirited Hester , a o devout Hannah and Elizabeth ; p the humble , yet most high woman , the Mother of our Lord , q and that excellent Gospel-news publisher Anna ; r the tender-hearted Lydia , s that liberal Shunamite , and those other charitable t women in the New Testament : Phebe Rom. 16. 12. Mary , ver. 6. and Dorcas , Acts 9. 36. of the u modestly adorned holy women of old ; of that private instructrix , w Priscilla the Tent-maker , together with Tryphena and Tryphosa , Rom. 16. 12. Lois and Eunice , 2 Tim. 1. 5. with 3. 15. of that repentant sinner , Luke 7. 37. that importunately bold believing Syrophoenician , Mark 7. 24 , 25 , &c. and of the x loving and beloved Martha and Mary . And for the same reason did the Ancients and others record and celebrate women of special note in all Ages ; as may be seen in the writings of y those who have thought it worth the while to draw them together under one view : yea , and in this Nation , z Reverend Divines have judged it expedient and useful to propose some women as patterns to others ; not as if they were the only eminent , ( for many dye , and their excellency goes away without any regarding it ) but that in such a scarcity all may not be lost ; for though holy women in educating their children , and governing their family , may yield a sweet favour to those about them ; yet the lives ( as Mr. * Manton hath well observed ) of Gods precious Saints ( how private soever their station be ) are very well worthy of record and publick notice , exhibiting not only a pattern and lively Transcript of Religion , ( and truly now and then 't is good to look upon Christs living Epistles ) but also of much provocation and encouragement to holinesse . Therefore it is also judged convenient to represent briefly , plainly and truly , the latter part of the life , and the deservedly lamented death of this , though not generally known , yet eminent Gentlewoman , Mrs. MARY BEWLEY ; and that not so much out of private affection to her , ( an object of purest and choicest love ) or to preserve her memory , together with her sons among us , ( for to whom of their relations , will they not a always smell fragrantly ? ) but chiefly to illustrate the glory of God , and to edifie the living ; especially her kindred , friends and acquaintance , yea , so many of her sex as shall find leisure to read his short Narrative , in which they may finde some things worthy of imitation , observation and caution , and that both in her life , prosperous and afflicted , and in her sicknesse and death . Her life , not to insist on her modest and holy deportment while a b Virgin ; it sufficeth for a proof hereof , that she was much esteemed by Doctor Stoughton , and by him c recommended to her now desolate husband , as a godly and meet consort for him : And that in her latter years it was a ground of fear to her , that she could not remember the time and manner of her conversion ; though she had the testimony of her conscience , that through the whole course of her pilgrimage she had loved and feared God , and had walked in all holy duties before him ; a scruple sufficient to trouble a tender soul , but abundantly answered d from the holy Scriptures in the Writings and Sermons of our English Divines : Take therefore a prospect and view of her as a woman ; in all her relations , in her holinesse , and in her behaviour under her late affliction ; she was then , A Gentlewoman docile , of quick apprehension , not like those silly women , who are ever learning , and still ignorant ; She hath been observed to dispute with her son syllogistically , and to enlarge her discourse with him by the help of the Predicaments , and to reply upon him in witty extemporary verse ; she had a good understanding , and solid judgment , could both give ( as sundry have experimented ) and take counsel ; she was prudent in her behaviour , far from lightnesse or morosity , but stately affable ; e she was no tatler , no continual dropping , but opened her mouth with wisdome , and shut it with discretion , both when and where her judgment prompted her ; she delighted not to tyre her hearers with an impertinent flux of words , or to f reveal those secrets which were committed to her , but had a faithful spirit ; and needed no seal for her lips to keep her self from shaeme , and others from trouble ; and yet to give her her due , as a woman she was too much over-ruled with love and sorrow , care and fear about her near relations . In all her relations ; as , A Childe . g Her fathers darling while he lived , and her mothers delight since his death , alwayes loving and * dutiful to her , both in her behaviour , words and actions ; who though she was eldest of all her mothers children , yet was most h obedient to her ; comforting , cherishing and entertaining her , with her self , in her own home ; and when she died , i recommended her in a special manner to her husband ; so that now the reverend good mother , laments for her daughter as her eminently gracious childe , and one that never offended her , but fought God betimes . A Wife . Known to be surpassing kind and loving to her husband , solicitous for k his health , neglecting her own for to take care of his ; l a wise manager of what part of his estate he committed to her : So that his heart trusted safely in her ; for she did him good , and not evil , all the dayes of her life ; counselling and assisting him both by pen and tongue ; yea , with Abigail , sometimes m seasonably and discreetly admonishing him ; comforting and chearing him up , for the law of kindnesse was in her mouth ; keeping in her grief before him , though to her own prejudice , lest he should be grieved ; wisely compliant with his will , and that in some things wherein many wives will have their will ; loyal to him , n delighting most in his company , and never taking pleasure to walk abroad without him ; being to him as the loving Hinde and pleasant Roe ; for all which her husband praised her , all commended her , and some imitate her . A Mother . Who her own self o instructed her only son to read even his Accidents , and like another p Eunice , to know the Scriptures from a childe ; framing and propounding such questions to him , as made him give a good account of the chief Histories in the Bible , she was in pain till she saw Christ formed in him ; prayed daily for him , followed him with her wholesome counsel and wise reproofs , not conniving at the least imperfection or appearance of evil in him ; ambitious to have him eminent and useful in that employment which he intended , often perswading him to be diligent , and therefore setting before him the deteltablenesse of the life of an idle Gentleman . What her true love to him was , and that though it was great , yet not foolish and sinful , may appear by this following letter , written to him foure months before his death . Dearly beloved Childe , I rejoyce exceedingly to hear of the welfare of thy body , and that thy outward man prospers ; but the q flourishing of thy inward man , and the prosperity of thy soul , thy thriving in grace , how much this will adde both to the inward joy and outward contentment of her that bare thee , I want both time and words to expresse ? And as God in his wise providence hath seen it good to give me but one to build my hopes upon , I hope the Lord Jesus hath both purchased and pray'd that this one r may be one with himself , which ever hath been , and I hope shall be the prayer of thy most affectionate and endeared mother . As also this passage in a letter of hers to his friend . Sir , one request more in the behalf of my Childe , to beg your earnest prayers that what you have endeavoured s to plant , God would water with the heavenly dew of his Spirit , that his soul may flourish , and you see of the travel of yours and be satisfied . And for this , her son most ardently loved her , most dutifully obeyed her , and arose up and blessed her : yet herein was she to be blamed , that she was over-careful about him while he liv'd , and over-sorrowful when he dyed . A Sister , ] who as she had got the first-borns portion of parts , ( as her son used to speak ) so she did faithfully improve them for the good of her brethren and sisters , being a stay and support to them all , advising them by word and letter , admonishing , and mildly reproving when need required ; keeping them in the house with her , while unmarried , and together with her husband , ( who is and hath engaged himself still to be kinde to all her relations ) disposing of them in marriage ; setting them a copy of obedience to their mother , love to their husbands , and of piety toward God , so that every one of them in particular are sensible of her death , before which also she expressed her love to them , in recommending them to her husband . A Governess of family ] t that look't well to the wayes of her house , and that chiefly out of conscience , often complaining that her houshold encumbrances required so many of her thoughts , and so much of her time ; her delight was to abide at home , not spending her time on needlesse and complemental visits , or in going about from house to house , being modest and reserved ; the most of her converse being with her relations , and some few friends ; which made her liable to be censured by some as proud , and loving to keep at distance , from which she was free in a good measure . A Friend that w stuck closer than a brother , that lov'd at all times , especially when most need of her help , that loved not in word and in tongue only , but in deed and in truth ; a friend courteous , sincere , affable , grateful , intimate , and another Jonathan to a David in her life and death ; and therefore may her friend weep over her as David did for Jonathan , 2 Sam. 1. 25. Her holinesse did appear In her x Conversation ] which was blamelesse and harmlesse , she being of a meek and quiet spirit , adorning her self as a woman professing godliness , not exceeding her husbands ranck , and professing that if it had not been for her husbands credit , ( men now adayes being judged penurious if their Dames go not fine ) she would not have put on some of her apparel ; and was so far from y priding her self in her cloaths , that she was often heard to say , What a burden and expence of time is this dressing and undressing ? how hard is it to distinguish women professing godlinesse , from the profane , by their outward garb ! The fault is acknowledged , but how few reforme it ? In her delight in the Word preached ] for she had an high esteem of , and special love to Scriptural preaching , and to those Sermons which by clear , full and pertinent Scripture-light , not only moved her affections , ( wherewith most women are satisfied ) but solidly setled her judgment , increased her knowledge , and raised her soul . She heard with a z Berean spirit , and Lydias heart ; did faithfully retain , and promptly repeat what she thus heard , and conscionably practise what she thus embraced . Sometime she refrained from writing in the Church , that she might exercise her memory , and be the more affected with what she heard , which after she came home she committed to writing . In her great reverence and due respect to that great Ordinance of the Lords Supper , through godly jealousie a fearing to approach it , and solemnly preparing for it ; and was hardly perswaded to go to it , the Sabbath day before she sickned , for fear lest her sorrow had indisposed , and made her actually for the present unfit to partake of it ; and yet said she , Why should I not go and remember the death of the Sonne of God , seeing I so sadly remember the death of my own sonne ? and this it may be shall be the last I go to . And such was her esteem of this Ordinance , and such her tendernesse of spirit , that it troubled her in her sicknesse that she had been prevailed with to receive , though at length by the discourse of a Reverend Divine she was satisfied ; and this may be a warning to all rash intruder 's on , and undue preparers for that Ordinance . In her care to sanctifie the Lords day , which she b remembred the night before it came , and accordingly prepared for it ; and when it came she sanctified it throughout ; for besides publick and family duties , she used to retire oftner that day than on any other day ; sometimes neglecting to eat that she might gain the more time to be private , either repeating what she heard that day , or questioning with her son about what he had read and heard ; choosing rather to keep silence at table , than speak what was not c sutable to the day ; and did not curtilate the day by lying too long in the morning , or going too soon to bed at night ; d or being wearied with it . In the joy she took in spiritual conference , and the e communion of Saints ; delighting to hear of the experiences of others , and f freely communicating her own to those in whom she confided , often g asking direction how to read the Scripture with most advantage , and how to walk comfortably with God ; often speaking of the love of God and Christ with tears in her eyes , and joy in her countenance ; bewailing her not walking up to her knowledge , and the wandring of her thoughts in duty ; talking with an holy disdain of the vanities of this life , and of the excellency of that to come ; evidencing in her Christian conferences , knowledge of divine things in a Scritural straine , with holy affections . In her valuing much Christians h watching one over another , and therefore she could receive i an admonition ( even for that in which she was most faulty , her distrustful fears and over-much passion ) with meeknesse , thankfulnesse and reformation , evident to beholders ; and professed often that free and faithful admonition , was a most real k token and endearment of love : And she also manifested her love to others in this kinde , yet with much wisdome , as suting her words , and timing the admonition so , that the offender without shame hath known his fault , and admired her masculine prudence ; and yet even in this she hath bewailed her sinful bashfulnesse , that when in the company of other Gentlewomen , she hath not had the confidence to interrupt their poor , low discourse , and bring in more profitable and edifying . And indeed women professing godlinesse should spend their time better when they meet , rather discoursing of Jesus Christ , and the Robe of his righteousnesse , than censuring , praising or dispraising such a person , or such a garb ; and should study how to remedy their own folly , than fo●lishly talk of the folly of others . And as thus she manifested her piety and walking with God in these publick Ordinances , and private duties , so also in secret ( where there is lesse temptation to hypocrisie ) she kept up communion with God . In her Closet duties . ] She was observed to be l frequent ( not satisfying her self with Morning and Evening ) every day in her Closet , and hath professed that she found greatest satisfaction when most there ; and therefore was thought to neglect that sometime , which busie m house-wives keep a stir about ; her weeping red eyes have manifested her ardent holy prayers : n she was careful to know to whom to direct her prayers , that she might not worship an unknown God ; and after prayer she look't up for an answer , and with joy hath taken special notice of the return of her prayers , looking on that duty not as a task , but as her priviledge , and the way of keeping up intercourse with heaven : and so much and earnest was she in this duty , that she hath not hudled up or abbreviated her requests to God , upon the pretence of other businesses : Hence it was no small trouble to her in her sicknesse , ( for the Divel can molest us with small matters ) that in her health , one day begging hard something from God , one knocking at her Closet door , she ( to avoid ostentation , and supposing earnest businesse ) broke off her discourse with the God of heaven , to speak with a fellow-creature ; ( for so she charg'd her self ) How may this shame the short superficial prayers of many , who are glad of distractions to satisfie their consciences in dispensing with Closet-duties ! And as she thus poured out her soul before God , so she greatly delighted to read search , understand and meditate on the holy Scriptures , in which ( for a woman ) she was mighty ; for she daily read , them , could not endure to read and not understand , and therefore often o propounded the difficult passages she understood not , and craved others judgments to assist her ; not neglecting her own p pondering and meditation , which she begun the last half year of her life to commit to writing , and which after much importunity she hath read to her husband and friend , to their great satisfaction ; for therein she discovered her gifts and graces , knowledge and affection , excellent matter , handsomely composed , and all in Scripture-language , which being in short-hand writing can hardly be read , some of the Characters being of her own invention ; but some of the Scriptures which were the subject of her meditation , are these , Psal. 73. 25 , 26. Psal. 42. 11. Ephes. 5. 14. Heb. 9. 27. Gal. 2. 20. Psal. 77. 3. James 4. 6. She hath also left in writing a collection out of the Psalmes . 1. Of the troubles inward and outward of the righteous . 2. Their good or bad deportment under them . 3. Their present support by faith and experience . 4. And the issue , and their happy deliverance out of them . She begun also to draw forth all the commendable vertues and noted vices of the women recorded in Scripture , that she might have the one for a pattern , the other for a beacon . Also she intended , and did begin to read over the whole Bible , that thence she might finde some mitigation of her sorrow by collecting all the presidents and promises which were sutable to her condition ; and sundry other Manuscripts she hath left , which could they be read , might be proposed as a spurre to Gentlewomen , how to improve their much spare time . In her inward graces ] For the Kings daughter is chiefly glorious within . She had not only leafes and blossomes , but had the seed of God abiding in her , and was filled with the fruits of the Spirit . She had a godly fear and solicitude concerning the state of her soul , working out her salvation with fear and trembling , and giving all diligence to make her calling and election sure . She was blessed with a large measure of spiritual knowledge of God and Christ , and the Covenant of grace , and had good insight in the wayes of her own heart , and the vanity of the world . She had melting affections , sorrowing for sinne , and that she was not more heavenly and fruitful , fearing to sinne against God , serving him with reverence and godly fear : had an intense and prevailing love to the Lord Jesus Christ , her heart leaping within her , to think on his love and undertaking , and to speak of his praises ; and of this love of God in Christ , ( which is wonderful ) she hath left a meditation , as by some words may be conjectured , but cannot all be read : And hence her love flowed out to the Saints , ( those excellent in the earth , in whom was her delight ) without respect of persons , doing very mean offices to some of them : And of this love of the Saints , she hath left in Italian hand , this meditation following ; This Christian and well-grounded love , as it is a fruit of the Spirtt , for love is of God ; and as it proceeds from him , so is it injoyned by him ; this is my Commandment that ye love one another ; nay , he stiles it a new Commandment : It is not so much a Legal , as Evangelical Commandment , backed with a most transcendent pattern , I have given you an example ; and hereby perceive we the love of God , that he laid down his life for us ; yea , it bears the similitude of God , for God is love ; and though its residence be in heaven , yet it hath an habitation in and with the sonnes of men ; for he that dwells in love , dwells in God , and God in him ; and when Christians walk in this praise-worthy Palace , then do they behold most of God . This love then is sincere , fervent , pure , serviceable , constant ; and under the mantle thereof lie , teaching , free admonition , meekness , kindnesse , faith , and with this garment a multitude of sinnes are covered . She had zeal for God , witnesse her not sparing her dear sonne , but reproving him for the least arising of the least evil in him ; and hath been heard to say , that she would not care for the enjoyment of him , if she had not seen something of God , and a tender conscience in him . She was humble , though naturally of a high spirit ; often concealed her parts , and preferred others in love , neither provoking nor envying others , nor thinking her self to be something when she was nothing ; and of this grace of humility , take this her own meditation written at large ; Humility is a rare and singular grace , doth admirably adorn a Christian ; for if wisdome make the face to shine , then with the lowly there is wisdome ; it is like the gold and enamel about the precious Diamond , sets it off with a magnificent lustre ; it hath the promise of addition ; an humble soul is an habitation for a holy God ; and the Creator delights to dwell with the humble creature , and the Redeemer will save the humble person ; for he humbled himself that sinners may be exalted ; and if they humble themselves , he hath promised to exalt them ; for honour shall uphold the humble in spirit ; as pride is an harbinger to destruction , so humility is a conduct to honour ; great are the in-comes of an humble soul , riches , honour and life ; and excellent their priviledges ; for the Lord hears the desire of the humble , and forgets not their cry ; they shall be taught the way of God , and guided by him in judgment ; for the Lord hath respect to the lowly , and he lifteth up the meek , and they shall inherit the earth ; good tydings shall be preached to them , and they shall increase their joy among men ; for the Lord will beautifie them with salvation ; therefore who would not be cloathed with that shining garment of humility ? According to the ability of a wife , she was not wanting in Almes-deeds , * prompting and encouraging her husband to lay out some of his Estate on pious uses , ( especially since the death of her sonne ) and perswading him not so much to look after an heir to keep up his name , as to do something that might cause the blessing of the poor to come upon him . She often professed that if she had more children , she would never be so saving and sparing to lay up for them , but would liberally do good ; for God ( said she ) hath taught us the vanity of disquieting our selves in laying up riches , now not knowing whether he shall be a wise man or a fool that shall enjoy them . Let good women remember that all this is for their imitation . Now to proceed to the last thing in her life . Her behaviour under her late tryal and affliction ] Her sharp tryal and stinging affliction indeed , was the death of her only sonne , eighteen years old , who on the ninth of December last , after eight dayes sicknesse dyed of the small pox ; suddenly unlook't for by her , ( being put in hopes by those who had more skill in that disease than her self , that there was no apparent danger ) and she a spectator of the assaults of death . What Parent is not filled with sorrow for the losse of one son ? even a Prince that prevailed with God , yet cannot overcome his sorrow , for the absence of one Joseph , though more than ten sons rose up to comfort him ; did not Christs bowels yearn toward that weeping mother who had lost her only childe ? Luke 7. 12. And doth not the Scripture hold it forth to be the greatest of sorrows , Jer. 6. 26. Amos 8. 10. Zech. 12. 10. if Naomi change her name into Marah , Ruth 1. 20. for such a losse ; if that noble and good Shunamites soul be vexed in her , 2 Kings 4. 20 , 27. for her lads death ; and if Rachel weep for her children , and won't be comforted , because they are not , Matth. 2. 18. if a gallant King David lie in the dust for a new-born childe , 2 Sam. 12. 16. and womanishly lament for his rebellious sonne , 2 Sam. 18. 33. What indulgence , pity and compassion must be shewed to this Gentlewoman , who lost her childe , her only childe , her sonne , her only sonne , at such an age in such a way , the sonne of her vowes , of her prayers , of her cares , the object of her love , her hope and expectation ; a loving , obedient , industrious , ingenious , holy son ; ( as was in the w●rds of truth and soberness represented in his Funeral Sermon by the Reverend Mr. Clarke ) not any more to converse with him in the Land of the living , or see his face any more ; put but your soul in her souls stead , ( as she used to say ) and then blame her if you can . This losse indeed struck her to the heart , so that she wanted tears to express her grief ; and though her passion rose high , yet had she no such impatient expressions as even good men and women have let go from them ; for these following were her sharpest , the day and night after her sons death ; O is he gone ! shall I see him no more ! a pleasant childe , O my sonne , my sonne , of whom I was not worthy , whom I have sinned away with my cares and fears ! a bitter potion , a a bitter potion ; but it s my God , my Father that hath done it ! O what have I done that hath procured this ? I must be some great sinner , ( but here she stop't , when she remembred Dr. Spurstowe and Mr. Ash , who had lost their only sons ) O God , tell me why thou hast thus smitten me ? Could no other rod but this do me good ? not my will , but thine be done , wise and just God ? Would you have thought ( said she to standers by ) that I had lov'd a creature so much ? I have had a deceitful heart , I am sure I did not love him better than Christ ; for I have abhorred the least sin in him , and would not commit the least sin to have him alive again . Oh that I had been worthy to have known this his so sudden departure ; how should I have conversed with him these months past ; what spiritual and heavenly discourses should we have had : and how should I have ripened him for heaven ! but now he is gone ; and must it be so ? O God make me submissive to thy will : O stubborn heart yield , yield , O God bring down this stubborn heart ; pray tell me ( said she to a friend ) if I speak unadvisedly with my lips ; my grief is great , Lord keep me from dishonouring him . And as thus she entertained the affliction at the first , so her heavinesse till the seventeenth of January ( the night of her sicknesse ) was continual , seldome did abate , except when she had been at prayer alone , or reading the Scripture , or hearing some comforts administred to her , which in her judgment she closed with , but could not becalme her passions by them . Some Scriptures brought her ease by holding forth her condition , as Psalmes 38. 102. 77. 88. Job 1. 2. and 3. chapt. Job 6. 2 , 3. - 7. 3 , 4. Job 10. 15. - 19. 21. The consideration of holy men , their sad afflictions , and distemper of spirit under them , did keep her from thinking too badly of her self . Other Scriptures quieted her spirit sometimes , as holding forth arguments for submission and patience , as Rom. 9. 20. Job 11. 6 , 7. - 12. 14. - 13. 15 , 16. - 33. 13. - 34. 13 , 14 , 15 , 29 , 33. Psal. 46. 10. Dan. 4. 35. Psal. 55. 22. Nahum from ver. 1. to 10. Rom. 11. 34. Isa. 40. 13 , 14. Matth. 26. 42. Jer. 44. 28. Lev. 26. 41 , 42. Lam. 3. 29. 30. Jer. 18. 1 , - 6. Job 23. 13. - 9. 4. - 38. 2. Nehem. 9. 33. Ezek. 18. 25. Exod. 3. 17. Judg. 10. 16. and these examples in Lev. 10. 3. 1 Sam. 3. 17. 2 Sam. 12. 26. Gen. 23. 2 , 3. Isa. 39. 7 , 8. and other Scriptures diverted her thoughts for the time , as Col. 1. Heb. 12. John 13. 14. 15. 16. 17. chapt. 1 Pet. 1. Rom. 5. 1 , - 12. Rom. 8. chap. Mat. 11. 25. to the end . Rev. 1. 4 , - 9. the 2. and 3. chapters of the Revelations , and chap. 5. from 9. to the end ; and chap. 7. from the 13. to the end ; and the 22. 17 , 20. 1 Joh. 1. & 2. And the History of Christs passion recorded in the foure Evangelists ; ( which also she usually read and meditated on before she went to the Sacrament ) and truly , a lively discourse of Jesus Christ did more quiet her , than direct storming her passion ; for then she could shed tears , and then she could chide her self for so much grieving for a creature , and then forbear to speak of her son : for either God or her son was the subject of her talk and thoughts . That wherein this holy woman failed , and for which her friends blamed her , ( which may be a warning to Christian mothers ) was , she did not speedily and chearfully submit to the will of God , and acquiesce in his declared good pleasure ; bur pored too much on her sons death , and the small circumstances thereof , imputing his death one while to this , another while to that omission , and so did create more trouble to her self , by putting her thoughts on the rack ; and though in her judgment she condemned these her thoughts , and called them her burden , and wish't to be gone from them ; yet could she not withstand them : the subtle and cruel Adversary no doubt play'd his game by his injections and phantasmes , which she suspected and bemoaned ; and indeed otherwise such an understanding woman could not have been pestered with such petty trivial thoughts . She lost appetite to her food , and sleep departed from her eyes , and by day she neither could nor would use any diversions , and took but too little comfort in the mercies God had left her ; was full of thoughts , and had few words , * all which made way for her sicknesse and death , which was a malignant feaver , and vapours of the mother , followed with convulsion fits : The last thing then to be spoken to , is , Her sicknesse and death ; On the first assault of her sicknesse she apprehended death would follow , and that which she had more than once ( too hastily ) desired , would now in earnest make speed : Therefore her first and greatest care was ( setting now aside all thoughts of her son ; for God will whip his own out of their sins ) to settle the affairs of her everlasting peace , and to secure all things 'twixt God and her soul : Her nexr work was to review her five weeks carriage under her affliction , upon which she sorrowed most of all that she had not glorified God more in her suffering , that she , wearied of life , had been so thoughtful about her sons death , and that the consolations which were administred to her , had done her no more good , and that by neglect of her body and lawful diversions , she had made way for this her painful sickness : wherein she saw the vanity of her former anxiety concerning her sons death ; for those medicines which ( prudently ) were omitted to him , were administred to her self ; and did only help her to dye the more sensibly , and with the more pain : she exhorted others to learn by her example , to beware of setting their hearts on any creature , and that they would strive to glorifie God while they live , that they would redeem their time , and make their acquaintance and peace with God before they lye down on their death-bed . During her sicknesse , she had great bodily pain , ( so that she seldome slept ) and no small trouble of mind concerning her future estate , being assaulted in her weaknesse by that slie , roaring and cowardly Divel , whom she overcame by the Lamb of God ( in which expression she delighted ) that taketh away the sins of the world ; and though she complained for want of assurance , and the comfort that doth attend it , yet she did receive , look to , embrace and anchor her hope on Christ , and durst appeal from Satan unto God , that she had lov'd him with all her heart , and had endeavoured ( through much weaknesse said she ) to walk before him in righteousness and holiness , and that she had prized his favour before life , and would not adventure on the least sinne for all imaginable contentment ; she satisfied her self in the satisfaction of Christ , and in that he was a merciful and faithful high Priest , that came to destroy the works of the Divel . And if in the height of her bodily distemper , ( the vapours fuming up to her head ) she spake any thing amisse of her self ( which is no * new thing , and its better to go out of the world , troubled , than lulled by Satan ; in a holy sollicitude , than in a carnal security ) she afterward remembred and bemoaned it ; and acknowledged that God was a holy and just Soveraign , in letting her finde he had sharper rods for his people than the death of a sonne , and that it is folly to stand it out against God . All Sabbath night she put away sleep , and prepared to launch into that boundlesse Ocean , eternity ; and therefore proposed all her objections , fears and doubts , that she might have resolution ; laid open the temptations of the Divel , that she might know how to repel them ; and freely confessed all her sinnes , ( in some of which most live without taking much notice of them ) which her tender conscience aggravated to the full ; and when she could not remember any moe , she begg'd a friend to help her in this her search , and when he could not , then she turned her speech to God , saying , O thou God search me , and try me , and let me not dye in one unrepented for sin , let me not deceive my self , O gracious God what shall I do ? I will anchor my faith on Jesus , who hath been favourable to others , and why not to me ? She prayed earnestly for pardon of sinne , and that she might have her soul for a prey : And of this she expressed her hope , hoping that she had all her hell in this life , ( meaning that nights agony ) and that notwithstanding all her fears , she should go to heaven , comforting her self in the remembrance of a most holy upright old Disciple , who had gone to heaven without assurance ; ( what a joy doth she now finde in being delivered from all her fears , and how greatly doth it set off heaven , to travel to it through the Suburbs of hell ! ) and now all her doubts and temptations being answered , and she silenc't , she did rest all Monday satisfied in great calmnesse of minde , giving directions concerning her body after death , and other affairs , and was not heard after that nights conflict , to speak doubtfully or fearfully of her eternal salvation . About seven of the clock at night , finding her convulsion fit to seize on her , she desired one to pray with her , and after being asked if she heard , and had joyned in spirit ? answered yea ; And I thank God I have delighted in prayer . One desiring her to speak something of Jesus Christ , she knowingly and affectionately spake of his natures and offices ; and afterward taking a draught of cordial jullep , she paused , and shut her eyes , ( as she was wont to do ) to beg a blessing on it , and being asked her thoughts , answered feelingly , giving thanks unto the Father who hath made us meet to be partakers of the inheritance of the Saints in light . And so the convulsion fit encreasing , and the pangs of death catching hold of her , and she talking a little of her dear sonne and husband , betwixt one and two of the clock became speechlesse , and then one asking her whether her thoughts were not now on God and Christ , she lifted up her eyes and hands , and offered to speak , but could not , and so slept quietly in the Lord , the first of February , 1658 / 9. and the thirty sixth year of her age ; the seventh week after her sons death , and was with honour laid in the same grave with him : Mr. Ley preaching her Funeral Sermon . And thus this true relation is left to the application of every tender-hearted mother , and wise woman . May it prove serviceable to those ends , for which this precious Gentlewoman only desired life , even to publish the Sovereignty , Wisdome , Equity , Power and Love of her God : Who though when she died , desired that nothing might be spoken at her Funeral , ( such was her self-denial ) and though now she be incessantly night and day praising , adoring , and admiring God without imperfection ; yet if she have any leisure to look off Jesus Christ , and have any knowledge of what is done here below ; it will satisfie her greatly that God is glorified by her memory on earth , in stirring up women to imitate what was praise-worthy in her , and in warning them to moderate their love , fear and sorrow , and to pitch their affections on never fading objects . He that testifyeth these things , knoweth that he saith true , and would not willingly ( through grace ) make a lye , to uphold the reputation , or preserve the lives of the best , and most deserving women in the world . On her Tomb-stone . Inclosed here , in love do lie together ; BENONI , MARAH ; th' only son and mother : Who in their lives , lovely and pleasant were ; In death and grave they undivided are . ERRATA . Page 2. marg. for institutionae and institutione . for Bezerliuck . r. Beyerlinck . Mr. Clarkes Sermon at the Funeral of the only son of this Gentlewoman , ( wherein is a short Narrative of his life ) is sold by George Calvert at the Half-moon in Pauls Church-yard , near the little North-door . FINIS . Notes, typically marginal, from the original text Notes for div A87320e-430 a Prov. 31. 10. b 1 King. 11. 3. c Eccl. 7. 27 , 28 d Prov. 31. 1. e Prov. 18. 22. f Prov. 12. 4. g Prov. 31. 28 , 29 , 30 , 31. h Act. 9. 36 , 39. Gen. 23 ▪ 2. i Gen. 35. 20 , 48 , 7. Mat. 26. 12 , 13. Luke 1. 48. k 1 Pet. 3. 6. . l 1 Sam. 25. m 2 Sam. 20. ●2 n Esther 4. 10. o 1 Sam 1 , ch. 2. Luke 1. p Luk. 1 , ch. 2. q Luke 2. 38. r Acts 16. 14. s 2 Kings 4. 10 t Luke 8. 2 , 3. 21. 2. u 1 Pet. 3. 5. Gen. 24. 65. w Act. 18. 23 , 26 Rom. 16 3. x Luk. 10. 38. John 11. 5. y Ludovicus Vides de institutionae Christiana foeminae . Englished Anno 1547. Cornelius Agrippa ▪ de nobilitate & praecellentia foeminei sexus : in English also Theatrum vita humanae ▪ Bezerliuck . vol. 8 lib M. Zwingeri . Theatrum vitae humana . The general History of women , by Heywod . Mr. Clarks Examples , and second vol. of lives . The womans glory by Mr. Torshel . The English Gentlewoman by Mr. Braithwait . Opera Annae Mariae Aschurman . And who list may see more in Draudii Bibliotheca Tit. mulierum Commendationes Historic●● ; & T●t . vita Heroinarum . The Ladies vindication by Mr. Gerbier . z Mrs. Br●●●●rghs life and death subjoyned to the two Funeral Sermons preached at her burial , by Mr. Harrison , and Mr. Leigh . The holy life and Christian death of Mrs. Stubs : Two Funeral Sermons of Mr Gataker ; the one at the Funeral of Mrs. Rebecca Crisp ; the other at the Funeral of Dr. Featlies wife . Mr. Nicholas Guy , his Narration of the life and death of Dr. Gouges wife . Dr. Doune , D. of Saint Pauls , Sermon of Commemoration of the Lady Danvers . Mrs. Drake revived , shewing her strange case and cure ; printed , 1647. Mr. Josselin at the Funeral of Mrs. Harlakendin . The life and death of Mrs Ratcliffe of Chester , by Mr. Ley one of the Assembly . Mr. Robinsons Sermon at Mrs. Barnidistons Funeral . Mr. Mantons , at Mrs. Blackwels . Dr. Spurstows at the Lady Honor Viners . Mr. Calamies at Mrs. Moors . Mr. Roberts at Mrs. Jacksons of Bristol . Mr. Shawes Narrative of his wifes life and death , recommended to the Reader by the Epistles of Mr. Manton , Mr. Heath-coat , Mr. Pool , and the consolatory verses of Mr Jenkin . Mr. Thomas Goodwins Sermon at the Funeral of the Lady Barrington ; Mr Greenhill on Ezekiel vol. first , his Epistle Dedicatory to the late Princesse Elizabeth . And the many Epistles Dedicatory to Ladies and Gentlewomen : * In his Epistle before Mrs. Shawes l●●e . a Prov. 10. 7. Psal. 112 6. b 1 Cor. 7. 34. 2 Cor. 11. 2. Gen. 24. 65. c Rom. 16. 1. d Eccl. 11. 5. & Ps. 139. 15 , 16. with John 3. 8. Mark 4. 26 , 27. Luk. 15. 13. - 17. with v. 31. e 1 Tim. 5. 13. Prov. 19. 3. 27. 15. Prov. 31 26. Eccles. 3. 7. f Prov. 11. 13. 20. 19. 25. 9 , 10. g Prov. 4. 3. * Prov. 23. 22. Ezek. 22. 7. h Luke 2. 51. i John 19. 27. k Job 19. 17. l 1 Sam. 25. Prov. 31. m 1 Sam 25. 36 , 37. n See examples in Lewis Vives in English , Gen. 20. 16. Prov. 5. 19. o Other examples see in the Authours already cited . p 2 Tim. 1. 5. with 3. 15. Prov. 1. 8 , 31 , 1 , 2 , &c. q 2 Cor. 4. 16. Epist. 3. of Joh. ver. 2. r Joh. 17. 21. s 1 Cor. 3. 7. Isa. 53. 11. t Prov. 31. 27. 1 Tim. 5. 14. 1 Cor. 7. 34. Titus 2. 5. 1 Tim. 5. 13. w Pov. 18. 24. 17. 17. 1 Joh. 3. 18. 1 Sam. 18. 1. x Phil. 2. 15. 1 Pet. 3. 4. 1 Tim. 2. 9 , 10. y Jer. 2. 32. Isa. 3. 18 , 19 , &c. z Acts 17. 11 16. 14. Luke 8. 15. Jam. 1. 23 , 24 , 25. Heb. 2. 1. a 1 Cor. 11. 29. b Exod. 20. 8. Nehem. 12. 19 Isa. 56. 4 , 5 , 6. c Isa. 58. 13. d Amos 8. 5. e Rom. 1. 11 , 12 Col. 3. 16. f Psal. 66. 16. g Acts 8. 34. h Rom. 15. 14. Gal. 6. 1. Gen. 4. 9. i Psal. 141. 5. Prov. 27. 6. Prov. 25. 12. 1 Sam. 25. 32 , 33. k Rev. 3. 19. Read the conference betwixt Elizabeth and the Virgin Mary . Luke 1. l Mat. 6. 6. Dan. 6. 10. Mark 1. 35. Acts 10. 9. Zach. 12. 12 , 13 1 Cor. 7. 5. m Luk. 10. 41 , 42. n Ephes. 3. 14. Psal. 5. 3. Psal. 34. 3 , 4. o Acts 8. 28 , 29 , &c. p Ps. 1. & 119. Psal. 45. 13. Rom. 2 , 28 , 29 1 John 3. 9. Gal. 5. 22. Acts 16. 30. Phil. 2. 12. 2 Cor. 7. 10. Heb. 12. 28. Luke 7. 47. Psal. 16. 3. 1 Tim. 5. 10. Gal. 5. 22. 1 John 4. 17. John 15. 12. John 13. 34. John 13. 15. 1 John 4. 16. 1 John 4 8 , 16 Acts 2. 42 , 46. Rom. 12. 9. 1 Pet. 1. 22. Heb. 6. 10. Gal. 5. 13. Heb. 13. 1. 1 Pet. 3. 8. Philem. 9. Heb. 10. 24. 1 Cor. 13. 1 Pet. 4. 8. Phil , 2. 3. Gal. 5. 26. Gal. 6 3. 1 Pet. 3 4. Eccles. 8. 1. with Prov. 11. 2. 1 Pet ▪ 5. 5. Isa. 57. 15. Job 22. 29. Luke 23. 27. 14. 11. Prov. 29. 23. Prov. 16. 18. 15. 33. 18. 12. Psal. 10. 17. 9. 12. 25. 9. Psal. 138. 6. 147. 6. Psal. 37. 11. Isa. 61. 1. Isa. 29. 19. Psal. 149. 4. 1 Pet. 5. 5. * 2 Kings 4. 9 , 10. Psal. 49. 11 , 12. Job 29. 13. Luke 16. 9. Psal. 39. 6. Eccles. 2. 18 , 19 Hosea 12. 3. Gen. 32. 28. with Gen. 37. 34 , 35. Let us in time improve one anothers society ; for here we have no abiding , Joh. 9..4 . * Dr. Reynolds Treatise of the passions , chap. 22. of sorrow . Charron of wisdome chap. 31. of heavinesse of heart . John 1. 29. John 1. 12. 3. 14. Heb. 11. 13. Heb. 6. 19 , 20. Mat. 22. 37. Acts 11. 23. Luke 1. 75. Psal. 63. 3. Phil. 33. Heb. 2. 17. 1 John 3. 8. * See Psal. 22. 38. 77. 88. Job . Isa. 49. 14. Mat. 27. 46. Perkins vol. 1. page 290. 491. 492. vol. 3. pag. 407. Greenham , page 9. 81. Mrs. Bretterghs life , and her Funeral Sermons , in 8. Mr. Boltons instructions for troubled consetences . p. 232. 236 , &c. Dr. Spurstowe on the Promises , chap. 15. Mr. Trench . Col. 1. 12. Gen. 35. 18. Ruth 1. 20 , 21. 2 Sam. 1. 23. 
A57167	----	The substance of two sermons one touching composing of controversies, another touching unity of judgement and love amongst brethren : preached in two honourable conventions of parliament : the former, Jan. 27, 1657, the other, Feb. 4, 1658 / by Edward Reynolds ... Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A57167 of text R1300 in the English Short Title Catalog (Wing R1291). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 72 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57167 Wing R1291 ESTC R1300 11781874 ocm 11781874 49105 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57167) Transcribed from: (Early English Books Online ; image set 49105) Images scanned from microfilm: (Early English books, 1641-1700 ; 546:7) The substance of two sermons one touching composing of controversies, another touching unity of judgement and love amongst brethren : preached in two honourable conventions of parliament : the former, Jan. 27, 1657, the other, Feb. 4, 1658 / by Edward Reynolds ... Reynolds, Edward, 1599-1676. [4], 38, 32 p. Printed by Tho. Ratcliffe for George Thomason ..., London : 1659. Imperfect: second sermon lacking on film. Reproduction of original in Cambridge University Library. eng Concord. A57167 R1300 (Wing R1291). civilwar no The substance of two sermons one touching composing of controversies. Another touching unity of judgement and love amongst brethren. Preache Reynolds, Edward 1659 12960 9 165 0 0 1 0 142 F The rate of 142 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2004-01 Apex CoVantage Keyed and coded from ProQuest page images 2004-02 Olivia Bottum Sampled and proofread 2004-02 Olivia Bottum Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion THE SUBSTANCE OF TWO SERMONS One Touching Composing of Controversies . Another touching Unity of Judgement and Love amongst Brethren . Preached in two Honourable Conventions of PARLIAMENT . The former , Jan. 27. 1657. The other , Feb. 4. 1658. By Edward Reynolds , D. D. LONDON , Printed by Tho. Ratcliffe for George Thomason at the Sign of the Rose and Crown in St. Pauls Church-yard , 1659. Honoratissimis , Amplissimis , Consultissimis D. D. Harum nationum Senatoribus IN MAGNO CONCILIO , Ardua Reipub : Negotia Assiduo & indefesso studio Tractantibus BINAS HASCE CONCIONES De controversus inter fratres Componendis Sedandisque unam : De Fraternâ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Alteram In summi honoris Debitique obsequii Testimonium . D. D. C. E. R. PHIL. 3. 15 , 16. Let us therefore as many as be perfect , be thus minded : and if in any thing ye be otherwise minded , God shall reveale even this unto you . Nevertheless , whereto we have already attained , Let us walk by the same rule , let us minde the same thing . THe a Head and the Members , Christ and his People make up but one Christ , and one Church ; and this Church like Jerusalem a b City compacted within it self , wanting neither Comlinesse to allure the love of those that behold it , nor Strength to subdue the power of those that resist it . And in this building by how much the more curious the compacture is , by so much the greater is the deformity and danger of any breach therein , whether by Heresie , which untieth the bond of Faith , or by Schisme which breaketh the bond of love . Christ is c a Prince of peace , and his Church a Kingdom of peace . When he d came into the world he brought peace with him , and when he departed , he e left it behind him : there is f nothing more contrary to the nature of the Church , nothing more advantagious to the enemies of it , nothing doth more tempt Hypocrites to forsake it , or Strangers to despise it , then the distractions and differences which are fomented within it . What sad breaches are crept into the Church of God in these Nations , no man but he that is a stranger in Israel , that dwelleth at the Antipodes can be ignorant of . What great reason there is to have sad and mournfull thoughts of heart for the divisions of Reuben , for the differences and distractions which are amongst us , every good man doth easily apprehend ; How much it is incumbent upon those whom the Prophet calleth healers , Isa. 3. 7. to put to their helping hand to prevent further ruines , and to close up the breaches of Sion again , It is needless for me to prove . Since therefore so long as we know but in part , and prophesie but in part , it cannot be but that there will be variety of judgements in the Church , I have deemed it not incongruous or unbeseeming this present service , to open unto you out of these words of the Apostle , such an heavenly way of calming and pacifying differences , as that no common Adversarie of our Religion or prosperitie may make any use of them against us . The Apostle having ver. 3. warned the Philippians to take heed of Dogs , and evill workers , who endeavoured to corrupt the Doctrine of the Gospel by mingling Circumcision and other Legall Observances therewith , shewing that though he had as many Legall Priviledges to rejoyce in as any of them , yet he cast them all away , and esteemed them Losse and dung , for the excellency of the knowledge of Christ , and his interest in him and his righteousness ; & the communion he had with him in his death and Resurrection ; He then proceedeth to exhort the Church to imitate his example , to prefer Christ above all , to presse forward unto more holiness and perfection , and in case of differences of judgment , to wait in the use of means upon God by his Word and Spirit to reveale his counsel further unto them , and by their holy lives , loving affections , and united ends to prevent the danger , which otherwise their different opinions might expose them unto . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} As many as be perfect ] There is a double perfection , perfectioviae , and perfectio patriae , perfection attainable in our way to Heaven , and perfection expected in our heavenly country it self , opposed unto the other as the whole to the part . When that which is perfect is come , then that which is in part shall be done away , 1 Cor. 13. 10. Perfection in the way is two fold , 1. Created perfection , that habit of Originall justice whereby Adam was enabled exactly to perform that obedience which in the Law written in his heart God required of him , and thus no man , Christ only excepted , hath since the fall been a perfect man , Eccles. 7. 29. 2. Restored and Evangelicall perfection . And this again is twofold , perfection of Integrity and sincerity , perfection of parts , as the childe hath all the parts of the Parent , and the believer as soon as regenerated hath all the members of the new man , grace for grace wrought in him . And perfection of maturity or proficiency , perfection of degrees , as Beza here rendreth the word by Adulti , men grown up unto a greater measure of spirituall knowledge and grace . As many then as are sincere , upright , and humble hearted , how great a progresse soever they have made in the grace and knowledge of God , must yet all of them be thus minded . It is not a precept belonging unto babes onely , but Apostles and Prophets , and the holiest of saints must be thus minded , must renounce all carnall confidence , all self performances , must suffer the losse of all , and esteeme himself a great gainer by the bargaine , to win Christ , must acknowledge his own imperfection , and be still contending unto more holiness . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] If any of you be so carnall , as through the cunning of false Teachers , and through ignorance and unacquaintance with our selves , or with Christ , are seduced to think otherwise , I doubt not but he who hath already called you , will rescue you out of the hand of so dangerous an Errour , If by Faith and prayer you attend upon the word of truth , and yeild up your selves to be taught thereby . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] Nevertheless , whereunto we have already attained , let us walk , or , we ought to walk , &c. so the words are an Exhortation grounded on the tondition , whereby the former promise is limited . If we be carefull to walk in obedience and love , according to the light which already we have received , the Lord will reveale more of his will unto us , using the light we have , will be a very ready means for the obtaining of more . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] To walk by the same Rule , there seemeth to be a double Metaphoricall Allusion in the Originall words , the one to a Military march , wherein a Souldier keeps his proper rank and station , and obeying the Order and Rule which his Commander gives . The other to an agonisticall or athleicall Rule , wherein was drawn a white line by which the running of the horses was to be guided , as the learned Civilian Petrus Faber in the second Book of his Agonisticon hath observed . This Line or Rule in our Christian race is the word of God , the Rule of Faith , Love , and a Christian life , called walking in the Spirit , Gal. 5. 16. walking according to Rule , Gal. 6. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] The same with being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , like minded , of one accord , of one judgement . Let not the perfect despise the weak , Let not the weake judge the perfect , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in these fundamentall articles wherein we all agree in that common salvation unto which we all contend , let the piety of our lives in walking by the same rule of Faith and love , the unity of our judgment , the concord of our affections , the concurrence of our ends , our consent and delight in the same truth ( all which are intimated in the words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) Let all this declare to the Church of God and to our own Consciences , that in our differences , Christ notwithstanding is not divided , but that amidst the variety of our Opinions , the purity , piety , and peace of the Church is still preserved , and let these things likewise predispose and qualifie our hearts to admit of the revelation of further truth out of the word , and so make way to the reconciling of those differences which are yet amongst us . This I take in brief to be the scope and meaning of the text . Wherein we have 1. The difference inter Adultos & seductos in the Church between perfect Christians , and Christians seduced . 2. The variety of judgements and opinions , which by reason of that difference may grow . 3. The right way of reconciling those differences . And that is 1. An humble submission of judgement , and willing attendance in the use of means upon divine teaching , God shall reveale even this unto you . He wil lead his people into all necessary truth , and give them all things requisite to life and godliness . 2. To have an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , some main fundamentall Doctrines wherein the dissenting parties doe all agree , which may be the measure and touch-stone of all other Doctrines , to hold nothing which is either inconsistent with the truth , or unbeseemlng the Majesty of that foundation . 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} To walk exactly and in order according to the things wherein we agree , not to break our rank , or desert our station , contrary to the Rules which we have received . So that two things are herein implyed . 1. Piety of life , to live answerably to the truths we know . 2. Sobriety , moderation and prudence of Spirit , to serve God in the place and condition wherein he hath set us , and according to the measure of the Rule which God hath distributed to us , 2 Cor. 10. 13. That neither by an unsuitable conversation we bely the truths we hold , nor under any pretence of service we breake forth to attempt any thing in the Church beyond the place and station wherein God hath set us . 4. To hold the truths wherein we agree in love , unity , and constancy , for why should not the many truths wherein we agree , teach us to joyn in love , which is a Christian duty , rather then the few opinions wherein we disagree , cause breach in affection , which at best is an humane infirmity ? The word here used {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the use of Scripture usually noteth not a bare rationall and intellectuall act of the minde , but judicium practicum , such a judgement as hath an order unto practice , which is the same with Sapere , to have a savoury relish of truth , and so to apply the minde unto it , as Matth. 16. 23. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Thou savourest not the things that be of God , Rom. 8. 5 , 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. They that are after the flesh , doe mind the things of the flesh ; and they that are after the Spirit , the things of the Spirit ; for to be carnally minded is death , but to be Spiritually minded is life and peace , Col. 3. 2. If ye be risen with Christ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , set your affections , have your mindes upon things above , Phil. 3. 19. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , who minde earthly things , whose hearts , studies , inclinations , affections are earthly and brutish . We are not therefore barely to think the same things whereunto we have already attaind , to affirm them : but in the main , to agree with one another in the same Ends and designs , that is , when we hold the same generall truths , in so holding {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to have the same purposes , to pursue the same intentions , to carry on the same designs of glorifying God , edifying the Church , and saving one another thereby . These are the four excellent ways which the Apostle in this Text prescribeth to reconcile Controversies , to close up Divisions , to reduce calmness and serenity upon the face of a distracted and dilacerated Church . We have briefly opened and analysed the Words , Let us now take a short review of them again for our further instruction and benefit . 1. We may observe a difference which the Apostle makes amongst the Members of the Church : some strong , some weak , some perfect , some seduced , some listning to Paul , and others to the Concision . As on the same foundation , some parts of the building may be Marble and Cedar , other parts Lath and Tearing , some strong , and others ruinous . As in the Heavens , so in the House of God , some Stars differ from other Stars in glory , 1 Cor. 15. 41. He who hath the fulness of the Spirit , and a residue to give still unto him that lacketh , doth yet blow by his Spirit where he listeth , Joh. 3. 8. and divideth to every one severally as he will , 1 Cor. 12. 11. yet alwayes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a measure only of knowledge , of faith , of grace , of every needfull gift , Rom. 12. 3. which the Apostle calleth the measure of the gift of Christ , and the measure of every part , Ephes. 4. 7 , 16. unto which measure there will ever , while here we are , be something lacking , 1 Thes. 3. 10. they who have most , have not a fulnesse , except comparatively , and respectively to some special service , as Zachary , Elizabeth , Stephen , Barnabas and others are said to have been full of Faith and of the Holy Ghost . Otherwise the best must say , as our Apostle here doth , not as though I had already attained , or were already perfect , but I follow after , and reach forth , and presse forward . Some have need of milk , others of strong meat , some babes , others of fuller age , some unskilfull in the Word of Righteousness , others senses exercised to discern good and evill , Heb. 5. 12 , 13 , 14. Some Fitches , some Cmmmin , some Bread-corn , Isa. 28. 27 , 28. some have knowledge , and others weak consciences , 1 Cor. 8. 7. some are first born , and they have five talents , a double portion of the Spirit , as Elisha had , 2 Reg. 2. 9. Matth. 25. 15. others are yonger Children and have lower abilities , who therefore have not so large a stock , nor so noble a service . Some Children by reason of their strength do perform work , others by reason of infancy and infirmity do only make work , some are for the Schoole , and others for the Cradle , some for the Field , others for the Couch , some for duty , and others for Cure , and yet all Children . With such admirable wisdome hath God tempered the body that there might be a various love amongst the Members , in the strong to the weak a love of care , in the weak to the strong a love of reverence , that the strong may learn to restore the weak , and the weak to imitate the strong , that by those who fall , the strong may learn to fear ; and by those that stand , the weak may learn to fight ; that the weak by the strong may be provoked to emulation , and the strong by the weak may be provoked to edification : that they who stand may be for the praise of Christs power and grace , and they who fall for the praise of his patience and mercy , and that in the variety of different supplies unto the Members , the fulness of the head may be admired . Let not those therefore who have more eminent gifts superciliously overlook & despise their inferiour brethren , For who hath made thee to differ , or why dost thou glory as if thou hadst not received it ? rather thus judge , the more thy gifts are , the greater must be thy service to the Church of Christ here , and the greater thine accompts at his tribunall hereafter . And again , Let not those who have not so great a measure , envy or maligne the gifts of others , for it is God who hath made them to excell , and why is thine eye evill , when thy Masters is good ▪ rather thus consider , the Head cannot say to the foot , I have no need of thee , and the best way to improve , and increase the gifts of God , is with humility and uprightness to imploy them . The Apostle hath spent one whole Chapter upon this argument to perswade Christians from unbrotherly censures of one another upon difference of judgement in smaller things , Rom. 14. pressing this duty by many reasons . 1. God who is the Judge receiveth men into his favour notwithstanding their differences , therefore they ought not mutually to cast one another out of their own favour , vers. 3. 2. Our brother is anothers servant , and not ours , therefore we ought not to make our will or judgment the rule of his , ( servants should have no will of their own , but their Lords ) since God can and will keep him in service and from dangerous falls as well as us , vers. 4. 3. He walketh according to the light and perswasion of his heart , so that his failing is erroneous only , but not pertinacious , so long as he doth reverence light , and resolve that his heart shall not reproach him , he is docile and reducible by any clear conviction , his heart is God-ward , though he do sometimes miss his way , vers. 5 , 6. 4. We must all be accomptable to a Common Lord , and have thereupon work enough of our own to doe , and therefore ought not to make others accomptable unto us , we have none of us dominion over our selves , therefore not over others neither ; ver. 7. we have a Lord , who dearly purchased the dominion over us , and before whose tribunal we must all give an account of our selves , vers. 8 , 9 , 10 , 11 , 12. 5. By judging , despising , and offending one another , we break the rules of Christian charity , grieving and endangering the souls of our brethren , vers. 13. 15. we expose those good things wherein we agree unto reproach , vers. 16. and prejudice the great things of the Kingdom of God , Righteousnesse , Peace , Joy in the Holy Ghost ( which are the things which render us acceptable to God , and therefore should make us approved of one another ) by our uncharitabe altercations in smaller things , vers. 17 , 18. We hinder the peace and edification of one another , vers. 19. We minister occasion of falling , stumbling and offence to our weak brother , ver. 20 , 21. We abuse our liberty by making it a ball of contention , when we might enjoy it within our selves , without any such danger , ver. 22. We go about to entangle our weak brother by inducing him to act doubtingly , and without a warrant and perswasion of the lawfulness of what he doth , ver. 22 , 23. So then what ever be the differences amongst true believers , who agree in the great things of Gods Kingdom , the strong ought not to despise the weak , nor the weak to judge the strong , neither ought to hurt , grieve , wound , offend the hearts of one another , in as much as we are all fellow servants to one common Lord , who will judge us all , and in as much as we are owned by that Lord , and accepted , the weak as well as the strong , who doth not so much value us by the degrees of our knowledge , as by the sincerity of our love , who doth not reap any benefit by the difference of our services , but is pleased and glorified by the uprightness of our hearts , yea possibly is more pleased with the conscionable tendernesse of the weak brother that errs , then with the confident and inexpedient liberty of the strong brother who doth not erre . II. We may here note wherein the perfection of a Christian standeth , viz. in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , To think of Christ , and think of himself as the Apostle Paul here did . 1. To shake off all self opinion of our owne righteousness , all morall presumptions and steshly confidence in any performances of our own , in our most zealous and blameless conversation , they are good in genere viae as paths to Heaven , not in genere causae , as proper causes on which we may depend for salvation . He that living in the Country hath a rich Office given him freely in the City , must travell from the Country to the City if he will enjoy it , but he must not ascribe the enjoyment of it to his own journey , but to his Patrons bounty . We must be dead in our selves if we will be alive by the life of Christ , we must suffer the losse of all , and esteem it an excellent , bargain for the gaining of him , we must not establish our own righteousness , if we will be found in his , the a nearer any soul comes unto God , the more it learns to abhor it self , by his light discovering its own deformities . The b Angels cover their feet and their faces , c Moses exceedingly fears , d Elias wraps his head in his Mantle , the e Prophet Isaiah cries out I am undone , and holy Job , Mine eyes seeth thee , therefore I abhor my f self , the greater our approaches and acquaintance is with God , the lower our thoughts will be of our selves , the Stars disappear when the Sun riseth . Though Heaven be high , yet the more there is of Heaven in the soul , the more humble and low it is . Mountains must be level'd to make a way for Christ . As the g Orator said of Trajan Te ad sydera tollit humus , that his walking on the ground raised him in the estimation of his people unto Heaven , we may say of an heavenly soul , Te ad humum Caelum deprimit , the more heavenly , the more in the dust . Qui deo placet sibi de se nil relinquit , h the more we study to please God , the more nothing we are in our selves . 2. To rejoyce in the Lord , and in his righteousness alone . I will make mention of thy righteousness , of thine onely , saith the Psalmist , Psal. 71. 16. All mine own is as a menstruous cloath : so true is that of St. Austin , i Justitia nostra potius in remissione peccatorum constat , quam in perfectione virtutum . 3. To have communion and conformity to Christ in his death and resurrection by inchoate holinesse , by mortifying our earthly members , & glorifying God in an heavenly conversation . k The love of Christ constraining us to dye unto sin , because he died for it , to give our selves l Living Sacrifices unto him who was pleased to give himself a dying Sacrifice for us . m For our own we are not , but his that bought us , n as the Civil Law saies that a redeemed captive is his that bought him , per modum pignoris , though not per modum mancipij , till he can restore the price by which he was redeemed . This we can never be able to doe , therefore we must ever be the servants of him that bought us . 4. To be alwaies so tenderly affected with the Sense of our own manifold imperfections , and coming short of the glory of God , that thereby our hearts may be the more inflamed , by an heavenly ambition and noble pursuite , to press forward in the use of all holy means , unto more neernesse and intimate communion with the Lord Christ . The Lord is pleased here in the Church militant , in the land of temptation , by such slow and slender progresses to renew his servants , a Ut sit quod petentibus largiter adjiciat , quod confitentibus Clementer ignoscat , as Austin excellently speaks , that there may still be a residue of Spirit and grace wherewith abundantly to answer the things which are desired , and mercifully to pardon the sins that are confessed , that every mouth may be stopped from its own praises , and opened in the praises of God , from whence it cometh to pass that Gods servants , being alwaies b displeased with their present imperfection , do presse forward unto that whereunto they have not yet attained ; like the waters of the Sanctuary from the ancles to the loins , the water of life within them never giving over flowing , untill it spring up unto eternal life , Joh. 7. 38. that those sins which in our c justification are remitted , may be so daily in our Sanctification weakned and diminished , that at last in our salvation they may be utterly removed . d Hic enim non peccare praeceptum , in Caelo praemium . In this life not to sinne is our duty , in the next it shall be our reward and glory . Thus as Christ never gave over his work on Earth , till he had brought it to a consummation , Joh. 19. 13. nor will give over his work in Heaven till that likewise be pronounced consummate , Rev. 16. 17. 21. 6. For he must reign till he hath put down all authority and power , 1 Cor. 15. 24. that he may save to the uttermost those that come unto God thorow him , Heb. 7. 25. so the servants of Christ rest not in any past performances , are not weary of well doing , but labour to perfect holinesse in the fear of God ; as by repentance they break off their sinnes and do not finish them , ( of which we read , Dan. 4. 24. Jam. 1. 15. ) so by a continual progress of Sanctification they labour to increase more and more , 1 Thes. 4. 1. to grow in knowledge and in grace , 2 Pet. 3. 18. till they come to be perfect men , and to that measure of the stature of the fulnesse in Christ which he hath intended for them , that they may be compleat in him , and filled with all the fulnesse of God , Ephes. 4. 13. Col. 2. 10. Ephes. 3. 19. thus as in the body , so in the soul , Hunger is usually a sign of health , and the greater our present perfection is , the greater will be our longings after more perfection . No man in those dayes was nearer God then Moses was , and no man ever made , if I may in a spiritual sense so call it , a more ambitious prayer then Moses did , Exod. 33. 18. I beseech thee shew me thy glory . As Absalom when he was brought from banishment , aspired higher to come into his Fathers presence , 2 Sam. 14. 32. so the soule when it is once delivered from the thraldom of sin , is still more & more ambitious of neerer approaches and accesses unto God , Rom. 5. 1 , 2. Psal. 42. 2. In these things consisteth the highest perfection attainable here , in Remission of sin , in the gift of Righteousness , in conformity to the death and Resurrection of Christ , in an humble and penitent apprehension of our own failings , in renouncing all carnall confidences , and in an importunate and indefatigable contention unto more grace and glory . III. In that the Apostle saith , If in any thing ye be otherwise minded , viz. touching Legall Rites , and Mosaicall Ceremonies , or touching the Doctrine of Christian perfection , and the weakness of your present graces and attainments , the Lord will in due time out of his Word , and by his Spirit , if you be carefull in the use of means , and attendant upon his teaching , reveal the same unto you . We may from hence learn , That in the best ages of the Church there have been , and therefore we cannot expect but that there ever will be , varieties and differences of judgment amongst the Members thereof ; 1. While we know but in part , and prophesie but in part , 2. While there is difficultie in the disquisition of truth , 3. Weaknesse of judgement in men to make that inquirie , 4. Carelesnesse to try the spirits , and to prove all things , 5. Prevalency of some Lust or spirituall Interest darkning the mind , and entangling the judgment . 6. Credulity in attending unto false Teachers , 7. Itching ears , affecting and hankering after novell suggestions . 8. A too great Reverence to the persons of men , having them in admiration , and giving our selves up by a blinde obedience , and implicite faith unto their hands , 9. While there is sleepinesse and inadvertency in the labourers , 10. Cunning and Sedulity in the adversaries . 11. Unweariednesse in circumambulation and supersemination of the envious man , we cannot expect but there will be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , men that will not in all things agree with their brethren , we cannot wonder to see some Corne in the field of the Church smutted and mildewd , and kept back from maturity by the twisting of weeds about it . When we remember the angry dissentions between the a Western and Eastern Churches in the case of Easter , the sad differences b between the Roman Church , and the Affrican and other Churches , in the businesse of Rebaptization in the daies of Cyprian , the dolefull c dissentions between Chrysostome and Epiphanius breaking forth into mutuall imprecations , the great breaches in many famous and ancient Synods , the differences of judgement between Cyrill and Theodoret , Basil and f Damasus , g Austen and Hierom , h Hierom and Ruffinus , i Rhemigius and Hincmarus , k Peter of Alexandria and Miletius , when they were both in prison and Confessors for the truth : and of late years in the dayes of Ed. 6. between l Ridley and Hooper , afterwards Martyrs , and in Queen Maries m dayes between the English Protestants in exile for true Religion ; nay when we consider that a Barnabas and a Paul had there contention , Act. 15. 39. That a Peter and a Barnabas had there dissimulation , Gal. 2. 11 , 12 , 13. That the Apostle hath told us , that there would be some in the Church who would build upon the foundation silver and gold , and others Hay and stubble , 1 Cor. 3. 12. that some were for Paul , and some for Apollo , and some for Cephas , and others for none of them all , but for Christ without their help , 1 Cor. 1. 11 , 12. That our Saviour hath said , necessary it is that offences come , Math. 18. 7. and the Apostle there must be Heresies or Sects , 1 Cor. 11. 19. n that the victory of truth , the malice of Satan , the hypocrisie of men , the constancy of the perfect , the frailty of the seduced , the compassion , and patience of the Lord may be discovered , well may we , as our duty is , wish , and pray , and project for unity in the Church ; but till Satan , and all the Enemies of the Church be chained up , and the members thereof have attained unto their full stature , there cannot be expected such an universall consent of judgments , and harmony of Doctrines even amongst good men themselves , as shall not admit of some varietie and dissonancy . IV. In this case of unavoidable differences amongst good men , there ought to be mutuall charity , meekness , moderation , tolerance , humanity used , not to judge , despise , reject , insult over one another , not to deale with our weaker brethren , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as with aliens , but as with brethren , not to poceed presently unto seperation , rejection , anathematization , but to restore those that are overtaken with any Errour with the spirit of meeknesse . The Apostle suffered some things {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the exigences of the Church requiring it , which in other cases they did not allow , they allowed Jewish Ceremonies , some time and leisure for an honorable interment . We finde Optatus forcing even upon the Donatists the name of Brethren . It was grave advice of Gregory Nazianzen in such disputes , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to decline all exasperations , to use all meekness and condescention , so farre as our duty to truth will give us leave , that so though we cannot reconcile the judgements , yet we may gain the affections of our brethren . It is noted of Basil that in the controversie concerning the holy Spirit , he forbore all unwelcome words , and phrases , whereby the contrary minded were exasperated , and the unstable startled and made jealous , and used such milde insinuations as might win and confirm men in the truth . For a more particular stating of this point . Let us 1. distinguish of Opinions . Some are in the Foundation , in those necessary Doctrines upon which the House of God is built , 1 Cor. 3. 9 , 10. Heb. 6. 1. Matth. 7. 24. the Errors contrary wherereunto are pernicious and damnable , 2 Pet. 2. 1. Some are only in the superstruction which do not so neerly touch the vitalls and essentials of Religion , which are not fidei but quaestionum , as Austin somewhere distinguisheth . Such were in the Apostles time disputes touching meats , and drinks , and dayes , and things indifferent , Rom. 14. 5 , 6. and in our dayes touching Forms of Discipline and Goverment in the Church , wherein men abound in their own sense , with meekness , and with submission to the spirits of the Prophets . 2. We are likewise to distinguish of persons , fome are Seducers , who out of pride , enmity against the Doctrine which is according unto godliness , carnall ends , desire of advantage and domination , do sow tares in the Church , and labour to cause rents and divisions therein . Such were Hymeneus , Philetus , Diotrephes , c. Others are Seduced people , who through ignorance and credulity are led away captive by the cunning craftiness of those who lie in wait to deceive , 2 Tim. 3. 16. Eph. 4. 14. Again some are pious , meek , and peaceable men , others are of turbulent and tumultuating spirits , who love to kindle flames , and to foment divisions , and to fish in troubled waters . Joachim . Camerarius in the life of Melancthon complaineth of the faction of Flacius Illyricus upon this accompt who loaded with challenges and reproaches as betrayers and deserters of the truth , All who were not as flagrant and vehement as themselves , contrary to the meek temper of that good man , who would have all things which might without wickedness and with a good conscience , be endured , rather then new wounds to be inflicted upon the Church of Christ . These things being premised , we conclude ; 1. That there can be no Syncretisme or Accommodation in case of differences , where the differences are against the foundations of Faith , Worship , Obedience , and Holiness , there can be no agreement between light and darkness , Christ and Belial , damnable Heresies , and the Doctrine according unto godliness , 2 Cor. 6. 14. 17. 1 Cor. 10. 21. we must depart from the impurity of Hereticall Synagogues , Isa. 52. 11. Gal. 1. 8 , 9. Hereticks are to be admonished , and in case of pertinacy to be rejected , Tit. 3. 10. therefore there may be no brotherly concord or coalescency with them : but seduced persons are to be by the spirit of meekness and gentleness instructed , and if it be possible be wonne unto the truth , and delivered from the snare of the Divel . 2. Though the differences be not prima facie , so dangerous , yet notwithstanding if it be evident that they be purposely sowed by men of turbulent and ungracious spirits , meerly to kindle flames , and foment divisions , to lay the foundation of perpetual broiles and jars in Church and State , to gratifie the common adversary of the reformed Churches , and to be subservient unto his ends and designs , in this case the Apostle hath taught us to mark such men , and to take heed of them , Rom. 16. 17. and would not give place by subjection for an hour unto them , Gal. 2. 4 , 5. 3. Where a Syncretisme and agreement is allowable , yet we must love and joyn peace and truth together , Zach. 8. 19. we must not betray the truth , or dissemble it , or make a mixture of truth and falshood , a kind of Samaritanisme in Religion ( for of them it is said that they feared the Lord , and served their own gods , 2 Reg. 17. 33. and therefore Gods people would not admit them into the society of building Gods house , Ezra 4. 1 , 2 , 3. ) we must not adde or diminish one jot or title to or from divine truth , or temper and reduce it to the Rules of meer humane wisdom . Jeroboam , and Abaz acted beyond their power , when they set up ways of worship , subservient unto carnal interest , and not according to the will of God , we can do nothing against the truth , but for the truth , 2 Cor. 13. 8. Math. 5. 18 , 19. Deut. 4. 2. 4. When the Foundations and necessary Doctrines of Law and Gospel , of Faith , Worship , and Obedience are safe , and on all sides unanimously embraced , there in differences of an inferiour nature , which do not touch the Essentials , and vitals of Religion , mutuall tolerance , meeknesse , and tenderness is to be used , as amongst brethren , and fellow members . In the body , if a finger have a Gangraene in it , which cannot be cured , the body cannot without danger of deadly infection hold communion with that member , and therefore it is severed and cut off , ne pars syncera trahatur ; but if it have onely a bile , or some other less dangerous sore , the other parts love and cherish it , and are not at all cruel and churlish unto it . And this is consonant to the Doctrine of Sciptures , which teacheth the Strong to bear with the infirmities of the weak , Rom. 15. 1. the spiritual to restore their Brethren with meeknels , Gal. 6. 1. the members to have the same care of each other , 1 Cor. 12. 25. to do nothing through strife , or vanglory , but in lowliness of minde to esteem others better then our selves , Phil. 2. 1 , 2 , 3. with lowlinesse , meeknesse , long-suffering , to forbear one another in love , endeavouring to keep the unity of the Spirit , in the bond of peace , Ephes. 4. 2 , 3. To follow peace with all men , with whom we may retain holinesse too , Heb. 12. 14. Peace is the Ornament and Honor of Religion , Psal. 133. 1. and the wisdom which is from above is first pure , and then peaceable , gentle , full of mercy , Jam. 3. 17 , 18. God is a God of peace , and Christ a Prince of peace , and his Legacy to his Church , was a Legacy of peace , Hereunto he hath called us , to be all of one mind , and to love as brethren , 1 Pet. 3. 8 , 9. Love and a spirit of unity and peace is the new Commandment , the Oyntment which ran down from the Head to the Members . He that is not a man of peace , cannot be a man of God , this is an Oyntment which belongs only to Christs body , Exod. 30. 33. Divisions are fruits of the flesh , 1 Cor. 3. 3. Contention a Childe of pride Prov. 13. 10. Light vapors many times come down in great Tempests , and light differences through pride may grow into great stormes , whereas Love covereth a multitude of sins , 1 Pet. 4. 8. . And as it is consonant to the will of God , so it is greatly beneficiall to the Common Body . 1. Hereby we shew forth the communion of Saints , that we are all members of the same body , when we seek every man anothers wealth , 1 Cor. 10. 17 , 24. One Body is animated by one Spirit , Ephes. 4. 4. Hereby we are known to be Christs Disciples , Joh. 13. 34 , 35. 2. Hereby we jointly promote the welfare of the whole body , whereas biting and devouring is the way to be consumed , Gal. 5. 15. 3. Hereby we prevent the insultations , and advantages of Common Enemies , when we fall out amongst our selves , Hoc Ithacus velit , & magno mercentur Atridae . 4. Hereby euen ciuill interest and safety is preserved . Charity is a Bond which keeps things fast together , Col. 3. 14. A whole Faggot is not easily broken , cut away the Bond , and then without further breaking the sticks will fall one from another . I will conclude this point with two good sayings of renowned Calvin , the one touching Luther , though saith he , he should call me Divel , yet I will still esteem of him as of an excellent servant of Jesus Christ . The other of another person who is not there named , such a man saith he is a sincere Minister of Christ , a godly and a moderate man , therefore though he dissent from us , I will not cease to love him still . V. I shall now proceed to speak a few words touching the Rules which the Apostle giveth for reconciling difference in the Church : whereof the First is , to attend upon God in those means and waies whereby he is pleased to reveale his truth unto us , to dispossesse our selves of prejudice and partiality , and with candid affections & judgments to try the Spirits , as being assured that in all points needful unto life & godliness , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he who hath already revealed that wherein we agree , will also reveale that wherein we differ , if with meekness of spirit , without wrath and cavillation , we doe waite upon his Word . And the means thus to doe , are 1. To study the Scriptures , which are the alone Rule of all Controversies , and are able to make us wise unto salvation , and throughly to furnish us unto every good work . 2. To attend on the Ordinances which open the Scripture unto us , the Ministery which Christ hath erected for this very purpose to perfect the Saints , and to bring them by the unity of the Faith , and knowledge of the Son of God unto a full stature , Ephes. 4. 12 , 13. 3. Because the Scripture may speak , and the Ministry teach , and the heart all the while be sealed up and hear nothing , except the Lord from Heaven speak , and open the heart to attend , as he did the heart of Lydia , therefore we must ever remember Davids Prayer , Psal. 51. 8. Make me to hear joy and gladness , otherwise seeing I shall not see , and hearing I shall not hear . It is the Spirit of Wisdom and Revelation , which both openeth the heart to the Word , giving an understanding to know the Scriptures , and openeth the Scriptures to the heart , for he takes of Christs , and sheweth it unto us , Joh. 16. 14. the Spirit doth not reveale truth unto us , as he did in the Primitive patefaction thereof to the Prophets and Apostles , by divine and immediate Inspiration , or in a way of simple Enthysiasme , but what he reveals he doth it by , and out of the Scriptures ( which are the full and perfect Rule of Faith & Obedience ) as Christ opened to his Disciples in the Scriptures the things which concerned himselfe , Luke 24. 27. So then the only light by which differences are to be decided is the Word , being a full Canon of Gods revealed will , for the Lord doth not now as in former times make himself known by Dreams or Visions , or any other immediate way . To this the Apostle referreth the Church against danger of Wolves , Act. 20. 32. This he saith is profitable , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 2 Tim. 3. 16. To this only St. Austin had learned a Timorem & honorem deferre . b Si ad Divinae Traditionis Caput & originem revertamur Cessat error humanus . c Haec sunt causae nostrae documenta , haec fundamenta , haec firmamenta . d And this is the meaning of Tertullian , Optatus , Vincentius Lirinensis and others , when they teach us to prove the truth of Doctrine by Ecclesiasticall Tradition , and the voice of the Church , for they speak of Apostolicall Churches , which Tertullian calls Matrices Ecclesias , and not of the the peremptory Authoritative decision of any present Church , for they were all able in so short a time as was between them and the Apostles , to draw down from the Apostles a Doctrinall succession , which he calls Traducem fidei , and to assign the time , Authors , and posteriority of those Heresies which they gain said , as he saith Solemus Haereticis compendij causâ de posterioritate praescribere . I decline controversie , thus only in a few words . 1. It is fit that he who made the Word should be Judge of the meaning of it , 1 Cor. 2. 11. e Cum de rebus deisermo erit , concedamus cognitionem sui Deo , saith Hilary . 2. When any Assembly of men assume to themselves a Judicature which they deny to others , they will shew some ground of the difference , and some Commission directed to them , and not to others , which the Church of Rome endeavouring to doe , are forced ( though with little advantage ) f to fly to the Scriptures : So that in this overuling controversie , the Scripture is made the Judge , and why not as well in all the rest , since in them a lesser light then Scripture is presumed to suffice ? But then the Objection is , How shall I know the meaning of Scripture , wherof one giveth one sense , and another another , If there be not some infallible Judge to have recourse unto ? I answer , 1. Ad hominem how shall I know that this man or Church is to give that final sense which my conscience is bound to rest in , rather then another man or another Church . 2. We say , That the Word is g perspicuous and hath notas insitas veritatis in all needfull truth , as being written not for Scholars only , but for vulgar and illiterate men . And that this light in the Word is manifested unto us , 1. By the Manuduction and Ministry of the Church , pointing unto the Star which is seen by its own light . 2. Because we bring not such an implanted suitableness of Reason to Scripture as we doe to other Sciences in which the principles are exactly consonant to the ingraffed notions of the minde , therefore , to proportion the eye of the soule to the light of the Word , there is required an act of the Spirit opening the eyes , and drawing away the veile , that we may discern the voice of Christ from strangers , for having the minde of Christ , we doe according to the measure of his Spirit in us , judge of Divine truths as he did . But here again they object , That we make all Religion hang upon a private spirit . To which we say , 1. That every true Believer hath the Spirit of Christ , Rom. 8. 9. 2. That Spirit doth enable to know and to judge , 1 Cor. 2. 12. 1 Joh. 4. 13. for Believers have judicium discretionis , as the men of Berea , to try the things which are taught them , Act. 17. 11. 3. That this spirit , though in a private man , yet is not a private Spirit , because not originally from that man , as my money , though private in regard of my property to it , yet it is publick in regard of the currantness of it . The Church by her Ministers hath the ordinary publick power of expounding Scriptures : but not power to lead the people to subscribe to such expositions as peremptory and infallible , for they have a spirit of discerning to prove all things , and hold fast that which is good . The Summe of all is . There are differences in the Church in matters of Religion : the removing of them is to be expected from divine Revelation : God Reveals it by three concurrent means . Ministerialiter , by the service of the Ministery . Judicialiter , by the Sentence of the Word . Efficaciter , by the illumination of the Spirit , healing all that folly , inadvertency , unbelief , impenitency , proud and contumacious reasonings , whereby the carnall minde is not only indisposed to receive , but armed also to resist the truth , and thus we having by Gods Spirit an eye , the Word having in it self an evidence , and the Ministery directing this eye to this evidence , so much of Gods Counsel is discovered as is necessary unto faith and holinesse here , and to salvation hereafter . And our Saviour telleth us that this Revelation is not always to the wise and prudent ( though learning sanctifyed be an excellent help hereunto ) but unto Babes , Matth. 11. 25. whereby are noted two preparative dispositions unto the receiving of Divine truth . 1. Humility , and tractableness of spirit , a meek and docile temper . The poor receive the Gospel . 2. Spirituall hunger after the sincere milk of the Word , praying and crying for the knowledge thereof , that we may grow thereby . The second means for healing divisions in the Church is to have an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , some {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , some Fundamentall Doctrines wherein all agree , this is the Bafis of unity and concord in the Church . The a Ancients cal it , theRule of faith , the Seed of Doctrine , the Catholick Faith , the Character of the Church , that which is Common to small and great . St. b Paul , the foundation , the forme of sound Words , the principles of Doctrine , the Faith of the Gospel , the unity of Faith , the Mystery of godliness , the Rule by which we are to walk . And these Fundamentals are of three sorts . 1. Fundamentals in Faith , that knowledge of God and Christ , unto which eternal life is annexed , Joh. 17. 3. Joh. 8. 24. Acts 4. 11 , 12. 1 Cor. 1. 23. 2. 2 , 3 , 11. 2. Fundamentals in practice , viz. Repentance from dead works , sincere obedience , self-denial , love of the brethren , c. Luk. 13. 5. Matth. 5. 19 , 20. Rom. 6. 1 , 2. Rom. 8. 1. Matth. 16. 24. 1 Joh. 3. 14. 3. Fundamentalls in Worship , to worship God in Spirit and Truth , to call upon God in the name of Christ as our Advocate and Propitiation , not to worship creatures , but to hold the head , to keep our selves from Idols , and communion with Devils , Joh. 4. 24. Phil. 3. 3. Joh. 16. 23. Col. 3. 17. Col. 2. 18 , 19. Where there is agreement in these Fundamentals , there is 1. A fair way unto discovery of truth in the things of difference : for where true Principles are laid , there is a great preparation unto all true conclusions deducible from them , and the more clearly we understand the comprehension and latitude of thesePrinciples , ( which are Omnimm Doctrinarum Matrix ) the more skill we have to discern the genuine deduction of true conclusions , and the inconsistency of those which are false and spurious , for matters of Division are to be measured by the Doctrines which we have learned , Rom. 16. 17. we must not suffer any Doctrine to corrupt our judgement , or enthrall our Conscience , which doth either directly , or by visible and just consequence , overturn , or wrench , or shake , or endanger the Foundation , we must not doe with Doctrines in Religion , as Herodotus saith the Babylonians did with their Virgins , sell the fair ones to raise portions for the foule , plead agreement in Fundamentals for prevarication in other things , for the Rule is made to rectifie other Errors by , not to warrant them . They who consent not in this necessary disposition to Peace , but wil have al Opinions strike sail to theirs , and will exercise Domination over the Faith and Consciences of their Brethren ( which is the case between us and the Roman Church , which boasteth of her Infallibility , and that her Laws binde the Conscience , as if the Pope and not Christ were to sit in Judgment at the last day ) these I say will be found to have been the greatest Scismaticks , who by intollerable tyranny over the Consciences , and cruelty over the Lives of men , have miserably torne the peace and unity of the Church of Christ . 2. Where there is this agreement in Fundamentals , there ought to be mutual and Fraternall affections , notwithstanding differences in other things , no Reproaches , no Exasperations , no invidious consequences , no odious imputations , no uncharitable digladiations , but an owning of one another as Brethren , and a discussing and ventilating of the points in difference with a Spirit of Love and meekness , saying to one another , as Abraham to Lot , Let there be no strife between thee and me , for we be brethren . III. The last expedient which the Apostle useth for pacification amongst Brethren , is , To walk by the same Rule , and to minde the same things , that is , notwithstanding all their differences , to preserve unity in these three things , unity of wills in Love , unity of holiness in life , unity of ends in design . The Apostle putteth Faith and Love , Faith and a good Conscience together , calleth Christian Doctrine a Mystery of godlinesse , and knowledge which is according to godliness , without this , our judgments are volatile and unfixed , for the heart is established by grace . He who holds truth to serve turns , or maketh it an Handmaid to his own lusts and ambition , like that Atheist in Hierom , Fac me Romanae urbis Episcopum & ero protinus Christianus , or like Hermogenes in Tertullian , Legem dei in libidinem defendit , in artem contemnit , will for advantage be ready to set the truth to saile , and to exchange his opinion that he may gratifie his lust . And usually we finde that through mens own wickedness , and the just judgment of God upon them . Corrupt lusts are the causes of corrupt mindes , and that Carnall ends have been the rise and originall of dangerous Heresies , as Tertullian hath observed of Valentinus the Heretick , and Theodoret of Arius . Carnall ends and crooked affections open a passage unto Hereticall Opinions , and there is an excellent speech of the Philosopher which gives us the reason of it , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That commonly as mens courses of life are , so would they have the Doctrines to be which their Teachers instruct them , notable examples whereof we have in Scripture . The best way then to know that wherein we differ , is to obey that wherein we agree , for as a corrupt heart will make a corrupt judgment , so purity of heart is a good step unto unitie of judgement , the Lord having promised that they who do his will shall know his doctrine , Joh. 7. 27. that they who are his sheep shall discern his voice , Joh. 10. 4. that the meck he will teach his way , and reveal his secret to them that fear him , Psal. 25. 9 , 14. Let us therefore as we have received Christ so walk in him , and we shall certainly reap one of these two fruits , either we shall get to the knowledge of the truth , and so our differences cease , or we shall so allay them with humility and love ( as Austin observes of Cyprian ) that they shall never break forth into bitternesse , animosity , or scornful esteeme of our fellow brethren . I conclude all with a very few words of exhortation unto this Honourable Assembly , all grounded upon the particulars of the Text . 1. To acknowledge with the Apostle your own imperfection . Solomon was sensible of the disparity between his work and his strength , and so all good men are ; and thereupon , 1. Wait upon God for wisdome , Jam. 1. 5. 2. Do not precipitate counsels , but mature them by grave and full deliberation . Ita enim nati estis ut bona malaque vestra ad Remp. pertineant . 2. To settle and secure the weighty doctrines of righteousnesse by Christ alone , of holinesse and conformity to his death and resurrection , of imperfection of humane righteousness , of necessity of daily progresse in the waies of grace , and of those means which Christ hath set up in his Church in order thereunto . 3. In making Laws and penalties to be tender towards the weak consciences of your brethren . There is indeed a very great veneration due to Laws , and Magistrates do with good reason expect to have their Sanctions obeyed rather then disputed : But they must remember they are brethren as well as Magistrates , and therefore must take heed of writing or binding heavy burdens ; no Law-maker can know the lawfulnesse of his own edicts more certainly then the Apostles knew that Legal ceremonies were extinguished by the death of Christ . Yet knowing likewise the weakness of their brethren the Jews , they did not presently put forth their Apostolical authority to the inhibiting of them , but suffered them to die a lingring death . It is a sad thing to be reduced unto that uncomfortable Dilemma , of choosing either iniquity ( as to a mans own conscience I mean ) or affliction . And if by any means he be brought unto it , he may take more comfort in suffering it , then others in inflicting it . I speak not this to weaken the hands of Law-makers , or to derogate from the authority of Laws ( unto which I shall ever both out of principles of conscience and prudence , carrie all Reverence and submission , either chearfully to do , or meekly to suffer . ) But I speak it as an humble caution , that since there are some of humble and quiet spirits who may sometimes be otherwise minded , Laws may be made so exactly consonant to the general rules of the word , and may have such prints and evidences of their own goodness , wholsomness , and righteousnesse in them , as that they may not by any rational exception or semblance of equity , be declined or objected against . And I would here withal distinguish between men of a meek , humble and patient temper , and others of busie , boisterous , turbulent spirits , who under pretence of conscience do at any time ingage in actions apparently inconsistent with righteousness and peace ; for we are sure that the Laws of Christ do require all men to lead quiet and peaceable , as well as godly and honest lives , under the Laws of men . And no man can with any probable pretence of good conscience tumultuate against publick order and peace in Church or State . 4. Since the Lord doth heale breaches in his Church by his Spirtt and Word , as the ordinarie means thereunto , therefore speciall care should be had that these means be duly used and applied by authorizing , countenancing , encouraging , protecting , rewarding the faithful Ministers of the Gospel in the due discharge of their duties ; not suffering their persons , functions , doctrines , labours , or comforts to be assaulted by any turbulent or malicious opposers . 5. To lay to heart the breaches and differences which are amongst us , and to pour oile and balm into the wounds of the Church , and to applie all requisite expedients for the closing of them , considering the great advantages which adversaries take by our differences and divisions . 6. To countenance and encourage fundamental truths , wherein all agree , and as much as may be to hinder those digladiations , whereby the common enemie is gratified , and his interest promoted by animosities from the presse , over which it were very needful that there were a more provident superinspection : there being a great difference between a libertie allowed men between God and their own consciences , and a power to sowe their tares , and to spread their leaven into the whole lump . 7. To mannage all councels and consultations by the Rule of the Word : For though I am not of their opinion , who would have no other humane Lawes , but such as are formally to be found in the Scripture , yet there are there general Rules of Equity , Truth , Justice , Expediency , Liberty , unto which all humane Laws should be conformable . 8. To eye and minde the same things , to have all the same joynt and honourable ends , to have no divided interests , no domestical Reflections , but single upright aimes at the glorie of God , the truth of the Gospel , the power of godliness , the interest of Christ , the soules of men , the peace , tranquilitie and happiness of these Nations . 7. Lastly , to waite continually upon God for counsel and guidance by his Spirit , for Acceptation with him and his people , for blessing and successe upon all righteous and honourable undertakings , that he would give you one heart and one way , and cause you to know the way wherein you should walk , and do nothing by you but that alone which may promote his glory , advance his truth , rejoyce his people , tend to the calming of unhappy differences , and to the reducing of these discomposed Nations unto unitie and serenity , For which purpose let us pray , &c. FINIS . The Reader is desired to amend , by the sense , the Errors in false pointing , and in one of the Sermons to correct these few faults . Brotherly Reconciliation . Page 5. line 14. put out the word A●● ; l 16 , read Athletical . p. 2● , 1. 8 , for will , r. must . line 26 , for needful , r. necessiry . Notes, typically marginal, from the original text Notes for div A57167e-270 a Caput & corpus unusest Christus , Aug. de Civ. dei l. 17. cap. 18. & 83. quaest. 69. & de unitat . Eccles c. 4. b Psal : 122. 3. Ephes. 4. 16. 1 Cor. 12. 12. c Isa. 9. 6. Heb. 7. 2. d Luk. 2. 14. e Joh. 14. 27. f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Greg. Niz . orat . 14. . Ordines militum in exercitu . Homerus passim vocat {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Phil. 2. 2. Pet. Fa. Agonistic . l. 2. cap. 7. Luk. 1. 15 , 41 , 67. Act. 2. 4. Acts 6. 37. 55. 11. 24. 13. 9. Tit. 3. 6. Velle non videntur qui obsequuntur imperio patris vel Domini Digest . de Regal . juris . leg. 4. a Sancti viti quo altius apud deunt virtutum digoitate proficiunt , eo subtilius indignos se esse de prehendunt , quia dum proximi luci fiunt quicquid eos in seipsis latebar , inveniuat . Greg. Moral. l. 3● . cap. 1. b Isa. 6. 2. c Heb. 12. 24. d 1 Reg. 19. 13. e Isa. 6. 5. f Job 42. 5 , 6. g Plin. paneg. h Greg moral . lib. 10. c. 4. i Aug. de Cv. dei lib. 19. c. 27. k 2 Cor. 5. 14. l Rom. 12. 1. m 1 Cor. 6. 19. Deo dicata membra nulla tibitemeritate usurpes — non enim sine gravi Sacrilegio in usus vanitatis assumuntur . Bern. in . Psal. 90. Serm. 8. n Digest . de captivis & postliminio l. 12. Sect. 7. a Aug. de Spirit . & vit. cap. ult. b Semper tibi displiciat quod es , si vis ad id pervenire quod nondum e● — Si dixeris sufficit , peristi Aug. de verb . Apost. Ser. 15. c In r●nascentibus remittuntur in proficientibus minuuntur . Aug. Contr. Julian . pelag. lib. 6. cap. 16. d Aug. Contr. duas Ep. Pelag. l. 3. c. 7. de p●cc merit . & Remiss . lib. 2. c. 7 , 8 , 13. 15. de perfect . Iustin cap. 5. 8. a Euseb. Hist. l. 5. c. 22 , 23 , 24. b Euseb. lib. 7. cap. 3 , 4. Cyprian . Epist. 70 , 71 , 72 , 73 , 74 , 75 , 76. c Sozemen . l. 7. c. 14 , 15. d Sozom. l. 1. c. 16. Niceph. lib. 14. cap. 47. e Cyril . ad Euoptium Episcopum . f Baron . Anno. 37 2. S. ct. . 15 — 25. g Epist. Amaeb . apud Aug. Ep. 8. — 19. h Hieron. Apolog. advers. Ruffin . i Ussheri Gotschalcus . p. 38 — k Epiphan. Haer. 68. l Fox Martyr . To . 3. p. 147. m Troubles at Frankford . n Cyprian de unitate Eccles. Origen . contra Celsum l. 3. Aug. ep. 105. de Civ. dei lib. 16. c. 2. Greg. Naz. Orat. 51. Nazian. Orat. 12. 26. 37 , 44. Aug. ep. 19. 64. Optat. lib. 1. Orat. 14. Nazian. Orat. 10. Camerar. de vita Philippi Melancthones pag. 353. & 385. Gen. 13. 8. Calvin epist. ad Bullinger . Anno. 1544. p. 383. Edit. 2. fol. & p. 138. Greg. Naz. Orat. 44. Heb. 12 , 25. Act. 16. 14. Mr. 13. 13. Eph. 1. 17. 1 Joh. 5. 20. a Aug. ep. 19. 48 , 112 , 166. clem . Alex. strom . l. 7. b Cyprian cont. epist. Steph. o Aug. de Bapt. l. 2. c. 3. l. 5 , 26 Contr. literas Petiliani . l. z. c 85. de unitat . eccles. c. 2 , 3. Tertullian Apolog. c. 47. de Resur. cap. 3. contr. Marcion . l 3. c. 5. d Optat. l. 5. Irenaus l. 4. c. 44. Tertul. de praescript c. 19 , 21 , 22 , 33 , 36. contr. Marcion . lib. 4. c. 5. Aug. ep. 165. contr. Crescon. l. 1. c. 33. Vincent . in commonitorio vid. Raynold . Conference with Hart. p. 141. — 151. Field of the Church . l. 3. c. 40 e Hilar. de Trin. l. 1 , 3 , 5. f Andrad . de concil. Gen. l. 1. fol 49. l. 2. sol . 123. Bellarm. de Rom. pontif . l. 4. c. 3. Stapleton . princip. fidei doctr. controv . 4. q. 2. & contr. 3. q. 1. in proaemio . Greg. de Val. to . 3. disp. 1. q. 1. p. 7. q. 5 sect. 28 — 37 g 2 Cor. 4. 3 , 4 2 Pet. 1. 19. Theodor . de eurand . Graec. Affect . l. 8. Aug. de doct. Christ . l. 2. cap. 8. l 1. 1 Cor. 2. 14. Iohn 1. 5. 2 Cor. 3. 18. 2 Cor. 5. 17. 1 Cor. 12. 7 , 8. 1 Cor. 2. 10. Iohn 14. 21 Ephes. 1. 17. 1 Cor. 2. 16 Bellar. de verb . de● . l. 3 c. 3. Stapleton . de princip. doct. controv . 2. q. 2. Dr. Jo. Whites way . p 50 — 66. Jun. in Bellar. de interpret . verbi l. 3. c. 3. Dr. Jackson of Scripture . l. 2. sect. 3. c. 6. s. 3. Iohn 7. 48. 1 Cor. 1. 19 — 20. Vid Camero in Mat. 18. 2. to . 2. p. 320 , 324 Jackson of Script . l. 2. sect. 2 c. 3. sect. 9. Melch. canus loc. Theol. l. 12. c. 11. a Irenaus l. 1. 6. 3. Naz. Or. 14 , 40 Aug. Enchirid. c. 7. Tertul. de prascript . c. 13 , 14. de Veland. Virgin c. 1. Athanas. in Symbol . Iraene . us , l. 1. c. 1. Aug. ep. 57. Vid. Parker de descens . l. 4. c. 3 b 1 Cor. 3. 10. 11 Heb. 6. 1 : 2 Tim. 1. 13. Col. 1. 23. Eph. 4. 13. 1 Tim. 3. 16. Gal. 1. 6 : Rom. 6. 17. Rom. 12. 6. 2 Tim. 1. 13 , 14 1 Cor. 2. 2. 1 Tim. 6. 3 Tit. 1. 1. Phil. 1. 27. Rev. 14. 12. Herodot. in Clio. 2 Cor. 1. 24. Bishop ushers Serm. on Eph. 4. 13. pag. 7. Mornay de eccl cap. 3. 10. Gen. 13. 8. Aug. de Grat. & lib. Arb. c. 1 & depraedest . sanct. c. 1. Gal. 5. 6 1 Tim. 1. 19 1 Tim. 3. 16 1 Tim. 6. 3. 2 Tim. 1. 13 Tit. 1. 1. Heb. 13. 9. Hieron. lib. centr . Joan. Hierosolymit . Tertul , contr. Hermog . c. 1. Amant veritatem lucentem oderunt redarguentem . Aug. confess . Ariani non Deum sed purpuram colunt . Socrat. l. 3 , c. 21 Tertul. contr. Valent . c. 4. Theodorit Hist. l. 1. c. 2. Arist. Metaphy . l. ● . Isa. 30. 10 , 11 Jer. 5. 12 , 13 , 31 Jer. 43 , 2. M c. 2. 11. 2 Per. 3. 5. Aug. ep. 112. de doct. Christ . lib. 2. c 6. de Morib . eccles. cap. 17 , 18. Greg. Naz. Orat. 34. Clem. Alex. strom . l. 6 p. 489. Isa. 10. 1. Mat. 23. 4. 
A70932	----	True gain, opened in a sermon preached at Pauls, Nov. 9. 1656 by Edward Reynolds, D.D. Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A70932 of text R18711 in the English Short Title Catalog (Wing R1300 R1245A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 70 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A70932 Wing R1300 Wing R1245A ESTC R18711 12170607 ocm 12170607 55399 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70932) Transcribed from: (Early English Books Online ; image set 55399) Images scanned from microfilm: (Early English books, 1641-1700 ; 576:5f, 821:12) True gain, opened in a sermon preached at Pauls, Nov. 9. 1656 by Edward Reynolds, D.D. Reynolds, Edward, 1599-1676. [4], 36 p. Printed by Tho. Ratcliffe, for George Thomason ..., London : 1659. Item appears at reel 576:5f as the sixth part of "Divers sermons preached upon several occasions" (R1245A). Reproduction of original in Huntington Library. eng Bible. -- N.T. -- Matthew XVI, 26 -- Sermons. Sermons, English -- 17th century. A70932 R18711 (Wing R1300 R1245A). civilwar no True gain, opened in a sermon preached at Pauls, Nov. 9. 1656. By Edward Reynolds D.D. Reynolds, Edward 1659 12584 25 55 0 0 0 0 64 D The rate of 64 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2004-01 SPi Global Keyed and coded from ProQuest page images 2004-02 Jonathan Blaney Sampled and proofread 2004-02 Jonathan Blaney Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion True Gain , OPENED IN A SERMON PREACHED At Pauls , Nov. 9. 1656. By EDWARD REYNOLDS D. D. LONDON , Printed by Tho. Ratcliffe , for George Thomason at the Rose and Crown in St. Pauls Church-yard . 1659. To the Right Honourable ROBERT TICHBORN , Lord Major of the City of London , and the honourable Court of Aldermen . Right Honourable , BEing invited to preach before you , and the Chi●f Assembly of this great City , I thought it would not be an unseasonable Argument to encourage Citizens , ( whose labours and employments , have a special aspect unto Gain , ( to look after the Works of God , and the interests of their precious Souls , upon the account of that a full , and b great , and c sure reward , which ever attendeth heavenly negotiations . We read in the Scriptures of an d unabiding City , and a e City which hath foundations ; of f winged riches , which flie away ; and g of durable riches which stay by us : Of the Scheme , the Pageant , the h fashion of this world , which passeth over , and of a i massie , and eternal glory , which never fadeth away : Of comforts which we k leave behinde us , and put off when we lie down to sleep , and of a l Comforter which abideth with us , and m works which follow us , and are transportable into another Countrey . Inasmuch therefore as the Apostle telleth us , that we are n {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , fellow Citizens with the Saints , and that we have o {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a traffique and negotiation in Heaven , and in as much as when we go from hence , the earth , and all the contents thereof , will p stay behinde us , and nothing will go along with the soul into another VVorld , but those graces which did here enrich it : I have in this plaine Sermon , endeavoured to perswade my selfe and mine hearers , to be wise Merchants for an abiding City , and above all the interests in the world , to look after those two most precious jewels , without which the possession of the whole VVorld would be but specious beggery , our souls , and our Saviour . And because this is a Doctrine , most generally confessed , and yet too too generally neglected : ( even good men oftentimes suffering Martha's many things to divert their thoughts from Maries one necessary thing : ) I have the more readily obeyed the Order of your honourable Court , in publishing this Sermon : Though there be nothing but the wholsomnesse of the Doctrine it self to commend it to the view of this curious Age : Wherein , if mens fancies be not gratified with the dresse , and garnish , as well as their consciences , nourished with the substance of sound Doctrine : If there be not either Elegancy of Stile , or New and Polite Notions , to commend old Truths to our more quaint and delicate palates , we are apter many times to censure the manner , then to value the matter which is set before us . As it is , I offer it to your favourable acceptance , and humbly commend you , and all your weighty affaires to the special blessing of the Lord , Your Honours most humble servant in the work of the Lord , EDWARD REYNOLDS . TRUE GAIN . MATTH. 16.26 For what is a man profited if he shall gaine the whole world , and lose his own soul ? Or what shall a man give in exchange for his soul ? OUr Savior acquainting his Disciples with what things he was to suffer at Jerusalem , and being thereupon , rebuked by Peter , doth not only reprove Peter , doth not only reprove Peter for the carnal apprehensions which he had of his Kingdome , assuring him that he was therein an adversary and an offence unto him , as going about to hinder the great work of mans Redemption , by disswading him from those sufferings whereby it was to be accomplished ; but doth further assure both him and all his Disciples , That they are to be so far from expecting earthly honours and preferments from him , as that they must learne to deny themselves , and in stead of Crowns and Dignities , must be ready to take up a Crosse as he should do , and to follow him without the camp , bearing his reproach . He assures them that as all the good which he was to work for them , was to be Purchased by his sufferings , and denying of himself , so the way whereby they were to be brought unto the fruition of it was by denying themselves , and being conformable unto him in sufferings . That which was necessary for Christ to do by way of merit to purchase it ▪ was necessary by way of preparation of heart for them to do , to attaine unto it . As He , so we likewise are first to suffer , and then to be glorified ; so Christ saith of himself , Luke 24.26 and so the Apostle saith of his people , Rom. 8.17 . And because they might be offended at this doctrine , as contrary to those opionions which they had entertain'd of their Messiah ( whom they beleeved him to be ) who was in their aprehensions to restore the Kingdome unto Israel Acts 1.6 . and to be King of all the world ( whence there arose a general belief , not only amongst Jews , but others , as Tacitus observeth , that out of those Countries should arise a Prince who should rule over all the world , which the Romanes thought to have been verified in Vespasian , who was sometimes Praefectus Iudeae , ( and afterwards Emperor of Rome ) therefore our Saviour further sheweth them , that in these reasonings they had indeed too low apprehensions , of him and his Kingdome , for they ought to look upon their Messiah , as a Prince who would deliver them from the great●st of all evils , and advance them to a condition , beyond which a more blessed , could not to be found . But now admit that he were to be King of all the world , and would advance them proportionably to as great dignity as such a Kingdom could dispense ; yet , if after all this , they die , and their souls perish and go to hell , what good would such a Kingdom , such a Messiah do them ? Is there any thing worth the soul of a man which he would not expend , and part with to save that ? Therefore he would not have them to think that a worldly domination was such as he came to purchase for them ; but a glorious and eternal kingdome , which at last he would come with his Angels to take them into , the first fruits and glimmerings whereof are more worth then all the crowns and diadems of the world , wherof he promiseth quickly after to give them a tast , which accordingly he did the eighth day following in his Transfiguration on the mount . The Context from vers . 24. to the end of the Chapter containeth , 1. An Assertion . 2. A Vindication thereof . The Assertion , That whosoever will come after Christ must take up his crosse , and deny himself v. 24. The Vindication from three great scandals which this severe doctrine of the Crosse was attended withall . 1. Death and this taken away , v. 25. Whosoever will save his life shall lose it , and whosoever wil loose his life for my sake , shall finde it . The way to attain life eternal , is to lay down a mortal life , when the glory of Christ and his service calleth us thereunto : 2. Another great scandall of the Cross is , that it strips us of the world , and the comforts and delights thereof , this is removed , v. 26. Admit a man could not onely escape the Cross by forsaking Christ , but exchange him away for all the world , and make himself master of all the comforts which a confluence of all worldy dominions could pour into his bosome , yet if after all this he must die , and lose his soul , and that for ever without possibility of recovery , he would in the issue finde it but an unprofitable bargain . 3 . The last scandal of the Cross is the Ignominy , and shame of it . In which respect Christ is said to have taken unto him the form of a servant , Phil. 2.7 . ( because the death of the Cross was servile supplicium , as the Historian calleth it , ) and to have despised the shame , Heb. 12.2 . and this is reomoved , v. 27. The Son of man shall come in the glory of his Father with his Angels , and then he shal reward every man according to his works . As he , though he were put to shame on the Crosse was yet after exalted unto glory , and sat downe on a throne , Hebr. 12.2 . so with the same glory he will reward those that suffer shame for him , and their reward shall be according to their works , the measure of there glory answerable to the greatness of their shame and sufferings . Of which , having according to his promise v. 28. given a short , but most ravishing tast unto some of them in his transfiguration , they afterwards esteemed it a great honour , that they were accounted worthy to suffer shame for his Name , Act. 5.41 . The words of the Text contain the removal of the second great scandal , which the Disciples might be apt to take at this doctrine of selfe denial . They hoped , as it may seem , to be great men in the world , and to enjoy the liberties and honours thereof ; and now they are told that they must leave all to follow Christ . And least they should be offended , he assures them that if they should do otherwise , and for love of the world should forsake him , 1. They would lose their souls , which is better to them then all the rest of the world : 2. Having lost them , they would finde nothing in all the world , able to redeem and recover them again . The words are set down by way of Interrogation , intimating a more vehement Negation , What shall it profit ? That is , It shall not at all profit . It carrieth a kinde of universal concession , and unquestionable truth in it , which no man can deny . Even they themselves who cast away their souls to gaine the world , cannot , themselves being Judges , but confess , that it is an absurd thing to expect profit from any thing when the soul is lost , or to prefer all the world above a mans own eternal happiness . When a thing is exceeding manifest , the Scripture useth io make men themselves , whom it would thereby reprove , the Iudges of it . Iudge in your selves , saith the Apostle , is it comely that a woman pray unto God uncovered , 1 Cor. 11.13 . and the Lord in the Prophet , Isa. 5.3.4 . O inhabitants of Judah , Judge I pray you , between me and my vineyard . And elsewhere , Is it not even thus , O ye children of Israel , saith the Lord , Amos 2.11 . So the force of the Interrogation is such a deniall , as the heart of him to whom it is made most needs subscribe unto , as having nothing to alledge against it , And in a plain Position it is this , That man who to gain the world , doth cast away his soul , shall finde no profit in such a gain ; it will prove like the gain which the Apostle speaks of , Acts 27.21 . a gaining of nothing but losse , and that an irreparable losse , which can never be recovered . It is dangerous venturing on such an Error , in quo non licet bis peccare , in which being once involved , a man can never get out again . Such is the loss of a soule , lose it once and it is lost for ever , there can no ransome , no change be made for it , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , nothing can be put in the other scale to weigh with it : The Civil Law saies , Ingenui hominis nulla est estimatio , How much more truly maye we say of the soul , Immortalis animae nulla est aestimatio . No valuable consideration for a soul but the blood of Christ : If we forsake him to gain the world we shall never finde any thing in the world precious enough by the exchange whereof to regaine our souls . The words have many particulars couched in them by way both of Supposition , and of Position . I shal reduce all unto this one Proposition ; As Christ doth allow his servants to be moved by Considerations of gain in his service , so he doth withall assure us , That this gaine doth not stand in winning of the world , but in saving of the soule That the soul being infinitly more precious then ●ll the world , therefore the gaining of the world is nothing but losse , where the loss of the soul is the purchase of that gain ; in asmuch as the world being gained , cannot be kept ; and the soul being lost , can never be recovered . All men have a merchandise and trade to drive in this world , whereon doth depend the issue of their profit , or damage ; therein their principal wisdome is to ballance and poise their gains and losses so as that they may thrive and prosper in this their trade ; wordly love is a great obstruction unto the true gain which a wise Christian should pursue . They who for preserving that , do take offence at the crosse of Christ , will suffer damage in their souls ; the love of the world and the love of the soul being inconsistent : Since therefore both will not stand together ; and of the two , the soul is much more precious and excellent then the world , therefore a wise Christian should have his trade heavenward for the inriching of his soul , rather then downward for the possession of the world . The branches then to be touched are three : 1 The lawfulness of a Christians looking after true gain . 2. The inordinateness of worldly love , and inconsistency thereof with true Christian gain . 3. The preciousness of the soul of man ; in saving , advancing and inriching whereof , this true gain doth consist . 1. Then Christians may be moved in matters of Religion with arguments drawn ab utili , from considerations of profit or disprofit , of such good things as are really , beneficial and advantagious unto us . It is the voice of nature in every man , who will shew us any good ? Psal. 4.6 . There is a naturall indigency in us , whereby we are constrained to look abroad for foraign supplies of that good , which we are wholly insufficient to furnish our selves withall . This wicked men look for in ways of sin ; there are few men that are wicked gratis , but do promise themselves Some benefit by their wickedness . If Esau sell his birthright ; if Balaam curse Gods people ; if Ieroboam set up Calves ; if Ahab sell himself to work wickedness ; If Iudas betray his Master ; it is all upon a contract and bargain , under the intuition of the wages of unrighteousness . Si violandum jus regnandi causâ violandum . Therefore God is pleased , 1 To Dehort men from the wayes of sin by undeceiving them , and discovering the unprofitableness and perniciousness of those wayes . My people have changed their glory for that which doth not profit , Jer. 2.11 . Why do you spend your money for that which is not bread , and your labour for that which satisfieth not ? Isai. 55 2. What fruit had ye then in those things whereof you are now ashamed ? Rom. 6.21 . The voluptuous sinner promiseth himselfe abundance of delight in his stollen waters ; let us take our fill of loves , let us solace our selves with loves Prov. 7.18 . but at last when he hath destroyed his name , and gotten a wound , and dishonour , when he hath destroyed his estate , and strangers are filled with his wealth , when he hath destroyed his body , and given his years to the cruel , when he hath destroyed his soul , and is gone down to the chambers of death : then tell me whether his perfumes of Mirrh , Aloes , and Cinnamon , be not all turned into gall and wormwood ? The worldling promiseth himself much content in his dishonest gain , in fraud , oppression , circumvention , and violence ; Populus me sibilat , at mihi plaudo ipse domi . I shall have a brave vineyard ▪ saies Ahab ; I shall have sheep and oxen , saies Gehazi , I shall never want friends , nor contents , money answers to All , O nummi vos estis fratres . But what saies God ? Thou fool , this night shall they take thy soul from thee : Thy vineyard , O Ahab , shall bring forth grapes of gall : Thy talents , O Gehazi , shall purchase thee and thine heirs a leprosie : Thy wedge of gold , O Achan , shall cleave thy soul from thy body ; Thy thirty pieces of silver , O Judas , shall be the price of thine own bowels , as well as of thy masters blood . Treasures of wickedness shall not profit in the day of wrath , Prov. 10.2 . They that will be rich ; drown themselves in destruction and perdition and peirce themselves through with many sorrows , 1 Tim. 6.9 , 10. The ambitious man promiseth him self much honour and power , when he hath arrived at that greatness whereunto he aspireth , I will ascend into heaven , I will exalt my throne above the stars of God , Isai. 14.15 . When I have by plausible compliances gotten the glories of the world , I will then please my self , as Nebuchadezner did , with the view and fruition of so gallant a purchase . But what saith the Lord ? Though thou set thy nest amongst the star● ▪ thence will I Bring thee down , Obad. v. 4. Isai. 26.5 . Thou art a man and no God , though thou set thine heart as the heart of God , Ezek. 28.2 O Nebuch●dnezzar , in stead of the majesty of a Prince , thou shalt have the misery of a beast . Thy feasting , O Belshazzar , shall be turned into mourning , thy pride into terrors , thou shalt be drunk not with wine , but with astonishment , and thy joynts shall stagger one against another . Thus do men sell themselves to sin for hopes of gain , and thus miserably are they cheated in the bargain ; the Devil dealing with them , as some say he doth with Witches , giving them leaves of trees in the shape of gold and silver , so that in the conclusion it appears , that they did indeed sell themselves for just nothing , Isai. 52.3 . 2. By the same argument God is pleased to vindicate the ways of godliness from the prejudice which wicked men have against them , as if they were unprofitable . What is the Almighty that we should serve him ? what profit should we have if we pray unto him . Job 21.15 . Ye have said , It is vaine to serve God , what profit is it that we have kept his Ordinances Mal. 3.14.5 . To take off this Objection , God assures his people , That his wayes do good to those that walk uprightly , Mic. 2.7 . That his people do not seek his face in vain , Isai. 45.19 . That he is not a wilderness unto them , Jer. 2.31 . That godliness is great gain , and Profitable unto all things , 1 Tim. 4.8 . and 6.6 . That he who soweth righteousness , shall have a sure reward , Prov. 11.18 . That in keeping of his commandments , there is great reward , Psal. 19.11 . And he is pleased to animate his servants against the hardship of their Christian warfare , against externall difficulties , and internal faintings , by setting before them exceeding great and precious promises . Having these promises , let us cleanse our selves , and perfect holiness , 2 Cor. 7.1 . Ye have need of patience , that when ye have done the will of God , ye may receive the promise , Heb. 10.36 . Be not weary of wel-doing , in due time ye shall reape , if ye faint not , Gal. 6.9 . When ye are reviled , and persecuted , rejoyce and be exceeding glad , for great is your reward , Mat. 5.11 . By this consideration , not only Moses and Paul , Heb. 11.25.26 . Phil. 3.4 . but the Lord Jesus himself , for the joy which was set before him , endured the Cross , and dispised the shame Heb. 12.2 . Now here in is the mercy of God greatly commended unto us , that when he might use no other argument to enforce obedience , then his own soveraign authority over us , is pleased to incourage us by our own benefit . The chief reason of obedience , saith Tertullian , is the authority of the Lord , not the utility of the servant . He made all things for himself , and might have looked no farther then his own glory : we do so with the creatures which serve us , we labour our Oxen , and then we destroy them ; first we make them drudge , and then we make them die . But God is pleased to encourage us unto duties by our self-love , commands us to fear him for our own good , Deut 6.24 . sets the blessing of obedience , and the curse of disobedience before our eyes , Deut. 11.26 , 28. The work of Christianity is a difficult work , there are many enemies many temptations , Satan and and the world resist us without corruption wrestles and rebels within . But here is the comfort , Gods servants work for a Master that remembers all , who looks to their profit , as well as to his own honour , who keeps a book for our prayers , a bottle for our tears , a register for them that fear him , Mal. 3.16 , a memorial of but a cup of cold water , given to a Prophet as a Prophet . This is encouragement indeed unto Gods service : Christ is willing to put it to this issue . Though I have a right and power over you , which Satan hath not , I made you , I bought you , he never had title unto you , either by dominion or purchase , as I have ; But I shall wish you to look to your own interest , see which service is most advantagious to your selves , mine or his : If he can make you more precious promises , if he can prefer you unto greater happines , if he have an immarcescible crown , an eternall kingdome to bestow vpon you , if he have shed any blood , laid down any life , to purchase blessedness for you , I am willing where your gain is greatest , there your trade and service be directed . But if my wages be much better then his , and my love much greater then his , and my right in you , and authority over you much more then his , not onely for love and duty to me , but for your own sakes , limit and confine your negotiations there , where your own advantages will be more abundant , and your own comforts more durable and glorious . We see Christ allows us to eye our own profit in his service . In what sense we may , or may not this do , may be briefly thus resolved . 1. We may not respect profit or advantage as the ultimate end of our obedience . Gods glory being simply the supream of Ends in it self , should accordingly be so unto us . Our greatest aim in bringing forth fruit should be , that God may be honoured , Joh 15.8 . that whether we live we may live to him , or whether we die , we may die to him , Rom. 14.7 , 8.9 . All things are of him , and for him , therefore all things must be to him likewise , Rom. 11.36 . 2. We must not respect profit and reward as the onely reason of our obedience , without which we would not do God any service at all , for this would be a meer mercenary and servile consideration . The chief reasons of obedience are , our subjection to Gods authority over us , because he is the Lord ; our faith , love , and thankfulness for his Covenant of grace , because he is our God . These two are joyned in the Preface to the Decalogue , I am the Lord thy God . 3. We may not respect profit and reward , as the fruit of any merit in our services : when we have done all we can , we are but unprofitable servants unto God , and therefore he might justly make our services unprofitable to our selves . It is matter of comfort , it is not matter of boasting ; we may rejoyce that there is profit in serving of God , but we may not glory of it as any naturall or necessary consequent of our services , for Grace doth exclude boasting , Eph. 2.8 . and the reward is of grace , and mercy , not of debt , Rom 4.4 , 5. and 11.6 . Psal. 26. 12. Exod. 20.6 . But then we may look on the reward and profit of obedience . 1. As a secondary end , under the glory of God ; so the Apostle calleth salvation the end of our faith , 1 Pet. 1.9 , Our love to God though it be above our love to our selves , yet doth not exclude it , so our seeking of Gods glory , though it be above all other ends , yet it doth not exclude the seeking of our own happiness ; yet God hath been pleased so graciously to twist , and as it were , interweave , and concorporate these together , that no man can truly aim at the glory of God , but he doth eo ips● promote his own salvation ? neither doth any man sincerely seek his own salvation , but the Lord esteemeth himself therein glorified by him . 2. As a manifestation of Gods bounty , who when he might require homage of us as our Lord by the tie of our natural subjecton unto him , is pleased out of free grace to propose further rewards , making our services as well matter of profit to our selves , as of praise and glory unto him ? faith looketh upon God as a rewarder of them that diligently seek him , Heb. 11.6 . as a God that not onely is good but doth good Psal. 1●9 . 68 . as a God whose power and mercy is herein declared , in that he rendreth unto every man according to his work , Psa. 62.11 , 12 3. As matter of encouragement to run with patience the race that is set before us ; to animate us against all the difficulties , dangers , temptations , and variety of disheartnings , which through the subtlety and malice of Satan we are sure to meet with in Gods service . The Hope of ensuing glory doth work resolutions in God servants to purifie themselves , that so being like unto Christ in holiness , they may thereby be Prepared to be like unto him in glory 1 Ioh. 3.3 . The crowne of righteousenss kept up the resolution of the Apostle himself , to fight the good fight of faith , to run his race , to finish his course , to keep the faith , 2 Tim 4.7 , 8. Thus a Christian is allowed by his Lord to do his masters work with some eye and intuition of his own gain . But then as the Apostle saith , If a man strive for masteries , he is not crowned , except he strive lawfully ; So , If a man contend for gain , he shall never overtake it , except he contend lawfully . Our Saviour here hath excluded one way , and that a broad one , where in multitudes weary themselves for this Prize , What shall it profit a man if he win the whole world ? And secondly , intimateth the true though a more narrow and private way , viz. to prosecu●e the interest of our precious souls . Let us consider them both First , worldly love is inconsistent with true ●hristian gain upon many accounts . 1. It is vast and insatiable , like the horseleech which cries , G●ve give ▪ like fire , and the grave , which never sayes it is enough , Prov 30.15.16 . Lust is infinite , there is no end of its labour , Eccles. 4.8 . It reacheth at all , therefore the Apostle calleth it not onely love of the things of the world , but love of the world ; Love not the world , neither the things that are in the world , 1 John . 2 : 15. A covetous heart grasps at the whole world ; would fain be master of all , and dwell alone , like a Wen in the body , which draws all to it self ; let it have never so much , it will still reach after more , adds house to house , and field to field , Isai. 5.8 . keeps not at home , cannot be satisfied , inlargeth , gathereth , heapeth , increaseth , loadeth it self with thick clay , Habac. 2.5 , 6. The very Heathen have complained of this endless , and unbounded reach of corupt desires {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ex libidine orta sine termino sunt . Lust hath no bound , no measure ; like a bladder it swells wider and wider , the more of this empty world is put into it . Like a breach of the sea , which hath no internal bounds to contain it self in , sternit agros , sternit sata laeta boumque labores . The Countryman in the Fable would needs stay till the River was run all away , and then go over dry , but the River did run on still . Such are inordinate worldly desires , the deceitful heart promiseth to see them run over and gone , when they are attained unto such a measure ; and then they are stronger and wider , more impotent and unruly then before , modus & modus non habet modum ; for as natural , so sinful motions , the further they proceed , are usually the stronger . Now God , having so odered the world , as that no man can have it all to him self , it is divided and bounded to several men and nations Deut. 32.8 . and man may not remove the landmarks which God hath set , nor affect a Monopoly where the Lord hath made a community , this insatiable desire of wordly gain can never be replenished , and so being unattainable , the labour which is spent about it must needs be ungaineful , and disappoint the expectations which were built thereupon . 2. It is exceeding disproportionable to the spiritual and immortal condition of the heart of man ; whatever is in the world is material , carnal , mortal . It can benefit the outward and the natural man , But to look for peace of Conscience , joy in the holy Ghost , inward and durable comfort . in any thing which the world affords , is to seek a treasure in a cole pit . If you go to the creature to make you happy , the earth will tell you that Blessedness grows not in the furrows of the field ; the sea , that it is not in the treasures of the deep ; cattel will say , it is not on our backs ; Crowns will say , it is too precious a gem to be found with us , we can adorne the head , but we cannot satisfie the heart , Solomon , who made a critical inquiry after this point , gives this in as the ultimate extraction from the creatures , vanity of vanities all is vanity . We have all great experience how loose the world hangs about us . Life it self is a bubble , and is sudenly gone , but besides that finall separation , God hath a thousand ways to part us from this darling ; fire burnes it , water drowns it , a sword cuts it off , sickness takes away the savour of it . A prodigall son , an un faithfull servant , an ill debtor , a suit of law , a world of the like accidents may deprive us of it . Now no man will dote on a false friend , or care for a false title , or set his affection on any thing that is false . Why then should we love a false world ? Or set our eyes on that which is not , as the Wise-man speaks , Prov. 23.5 . Why should we with Martha so much trouble our selves about the world , and leave Maries unum necessarium wholly neglected ? Like the man in Plutarch who went to the Physitians to cure a sore finger , when in the mean time his lungs were putrified , and he took no care of them . 3. It is exceeding injurious both to God and our selves . 1. To God , It sets up the world in his room , is enmity against him , Jam. 4.4 . is inconsistent with the love of him , 1 Joh. 2.15 , 16. Estrangeth the soul wholly from him , steals away the love of the heart , and ingrosseth it unto it self . As the shadow of the earth makes night in the air , so doth the love of it in the heart , when as Solomon speaks , the world is in it , Eccles. 3.11 . It goes along with a man , sleeps with him , wakes with him , goes to meat , goes to Church with him , When it flows not in , O how he carks and cares , murmurs and repines , whines and distrusts God ? If it abound , how doth he hug and graspe it , and fill his soul with no other comfort ? Talk of spiritual things , faith , hope , love , repentance , new obedience , judgement to come , he is sick of such discourse , puts you off as Felix did Paul to another time ; but speak of a rich bargain , of a goodly purchase , of a stately manner , of a gallant prize , you leade him in to a paradise , ( such a one as it is ) he saies with Peter , It is good being here , let us build tabernacles . It choaks the seed of the word in the soul , turns the house of God into a place of merchandise , yea it will cause men to erre from the faith , to know no godliness but gain , to take up religion as it is more or lesse in fashion , and advantagious ; as the Samaritans would be Jewes when the Jews prospered , and when they were down , would help to persecute them . It will warp the Conscience , and corrupt the judgment and make Religion it self to serve turns , and to be subordinate to secular interests . 2. To a mans self , 1. It is unnatural , for nature hath set a commensurateness between objects end faculties . It is a miserable degrading of a reasonable soul , to grope for happiness on the backs of sheep , on the furrows of the field , to fish for it in ponds , or to hunt for it in parks , or to trade for it in ships , or to think to bring it home on the bunches of Camels . It cost more to redeem a soul , and it must cost more to attain that redemption . Christ the heir of all things , who could have commanded the attendance of all the creatures in the world , was pleased to live in a low condition , that he might make it appear that eternal life hath not the least cognation or dependance on worldly wealth , either in his procuring it for us , or in our deriving it from him . What an unnatural and incongruous thing would it be for Angels to turn worldlings , and reasonable souls have the self-same blessedness to look after as Angels have . 2. It is unnecessary . for had one man all the world , he could have no more out of it himself , then one back , and one belly , and the exigences of one person did require ; whatever is more , he doth but behold with his eyes , Ecles. 5.11 . God is said to give us all things richly to enjoy , 1 Tim. 6.8 , 17. He that hath sufficient to answer the necessity and decency of his estate , is therefore said to have all because he hath as full a supply , as unto those purposes all the world could make him . A little which the righteous hath , is better then the riches of many wicked , Psal. 37.16 . Iacob was not so wealthy a man as Esau , yet Iacob said , I have all , Esau said , I have much . Jacobs little was all ; Esaus more , was but much . Gen. 33.9.11 . 3. It is a disquieting thing . Disquiets in the possessing . Riches are compared to thorns , Mat. 13.21 . a man cannot hug them without being pierced by them , 1 Tim 6.10 . Disquiets in the parting ; there is sorrow and wrath in his sickness , Eccles. 5.17 . What a torment is it to flay off the skin of a man alive ? Now the soul by inordinate love doth cleave closer to the world , then the skin to the flesh , and therfore is not torn from it without great paine . It is the saddest summons in the world to a rich fool , Thou hast heaped up for many years , but within a few houres the cold armes of death shall graspe thee , and carry thee to Gods tribunal . O what can riches or multitudes of riches do a man good in that day of wrath ? If a Prince had a stone in his bladder too big to be removed , all the Jewels of his crown could not purchase him a recovery . What then can treasures avail against worm gnawing in the Conscience ? I shall conclude this Point with these limitatitions : 1. We may use the world , and with diligent labour procure the things which we need , 1 Cor. 7.31 . 2. We may imploy our heads , as well as our hands , for labour without wisdome to guide it , is but a weary idleness . 3. We may receive the things of this world from God in Christ as a fruit of his gracious Covenant , 1 Tim. 4.8 . 4. We may lay up and provide for our selves , and those that belong unto us so far as the necessities of life , and decency of our particular state and condition do admit . Christ himself had a bag in his family , Ioh. 13.29 . 1 Tim. 5.8 . But we may not love , nor set our hearts upon the world : When riches increase , set not your heart upon them . The world is for the back and the belly , but God onely is for the heart . Though we may eye our own gain , yet the gain of the world is not that gain which we are chiefly to eye . The soul being the most precious thing which a man hath , the saving , and inriching thereof , is the only true Christian gain . First , Take the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} here for life , and even so the truth of the Text will hold ; what gain is it to get the world , and to lose the life , Is not the life more then meat , and the body then raiment ? Luke 12.23 . 1. All the world cannot hold or lengthen life beyond the period set it by God . Our times are in his hand , Psal. 31.15 . the efficacy of all second causes is suspended upon his blessing , man liveth not by bread alone , but by every word which proceedeth out of the mouth of God , Mat. 4.4 . 2. Life is necessary to the enjoyment of the world , what good doth light , without an eye to see it ? Or musick , with out an ear to hear it ? what good do dainties , without a mouth to tast them ? Or Crowns , without an Head to wear them ? Nay , a man may have his life so clog'd with sickness , sorrow , discontent of mind , distress of conscience , that all the world shall not suffice to revive and comfort him . 3. When life is lost , the world is all lost with it , a living porter , is richer then a dead Prince ; death translates properties . If a man purchase land to himself for ever , that ever is no longer then his own life , if he will have the purchase extend further , he must put in his heirs with himself . Secondly , Take the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for the soul , as Luke : 12.19 , 20. and then the truth holds much more . For 1. If a man could keepe his soul and the world together , there is so vast a dis-proportion between them , that the one could never replenish the other , 2. If it could satisfie it for a time , yet it would cloy and satiate it at the last ; there is excesse in wordly enioyments , and all excess is nauseous and painful . 3. If they could replenish and not cloy , that there were a commensurateness between them , yet there is not an equality of duration . One generation , saith Solomon , passeth away , and another cometh , but the earth abideth , Eccles. 1.4 . If when a man goes away , the earth did go with him , happily the same content which he found in it here , he would find in it elsewhere , but when he goes , and that stayes behinde him , all the content which he had in the fruition , doth vanish in the separation . 4. Being parted the soul must be for ever , as long as God is merciful to save , or just to punish , and what comfort is it , think we in hell , for a man to remember the pleasures of a short life ; of which nothing there remains but the worm and the sting ? The Poet could say , If the headach did come first , no man would be drunk . If men could feel but a little of hell , before they sin , they would easily by that understand how empty and vanishing the pleasures of lust are , and how easily extinguished in a tormented Conscience , as a drop of wine loseth all its sweetness in a barrel of water . Again , what addition is it to the joyes of heaven , for a man to recount the comforts of a perishing world ? What content takes a grave wealthy learned man , in remembring the joy which in his childhood he was wont to take in his top , and counters ? 5. The nature of the soul is spiritual , and must have spiritual objects to converse about . Sensitive faculties may be delighted with material objects : Meer natural reason may gaze with some content upon the beauty , order , contexture , concatenation of natural causes and effects . But the supream spiritual part of the soul is of a more high and noble extraction , then ultimately to delight it self in any thing but in God from whom it was breathed . It is capable of the knowledg of God , whom to know is perfect wisdome and eternal life . It is capable of the image and grace of God , of righteousness and true holiness to beautifie , and renew it : Capable of the peace of God , of the joy of his salvation , of the earnest , the seed , the seal , the witness of his Spirit , of the sense of his love in Christ , which is unspeakable and glorious . Capable of that fulness of joy which is in his presence and of those everlasting pleasures , and rivers of comfort which are at his right hand . Capable of the heavy wrath of God , which is beyond the fear or the fancy of man to comprehend . As the goodness of God exceeds our faith , so the anger of God exceeds our feare 6. The dignity of the soul appears by the spiritual enemies which war against it : Of whom we may say as the Prophet of the Medes , Isai. 13.17 . that they regard not silver or gold , they fight neither aganst house , nor land , but against the soul only : Satan saies as the King of Sodom unto Abram , Gen. 14.21 . Give me the souls , and take the goods to thy self . 7. By the guard of Angels which God hath appointed to protect it , And convey it to heaven , Luke 16.22.8 . By the heavenly Manna , the breasts of Consolation the wells of salvation , the bread of life , the feast of marrow , and fatted things , which the Lord in his Word and Ordinances hath provided to see it ; one sentence and period whereof is more worth in an hour of Temptation , then rocks of Diamonds , ot mountains of Gold . 9. And above all the dignity of the soul appears by the price which was laid downe to redeem it . We were not redeemed by silver and gold , but by the blood of God , 1 Pet. 1.19 . If silver and gold could have bought the soul , silver and gold haply might have blessed it , but since no price can purchase it , but the blood of God , no treasure can enrich it , but the fruition of God . The Lord is the portion of mine inheritance . Psal. 16.5 . Very many Uses might be made of this most important doctrine : As. 1. To adore the infinite love of God towards the souls of poor sinfull men in finding out of his own unsearchable wisdom , an expedient which neither men nor angels could ever have discovered , for the punishing of the sin , and saving of the soul that sinned . 2. The infinite love of Christ , who so loved us , as to give himself for us , to make his soule an offering for sin , that our souls might not be undone by it . A Son to die for servants , an holy , an onely and beloved son for rebellious servants , a Judge for malefactors , to come not only to save but to seek , those that sought not , that inquired not after him : as there was never sorrow like his sorrow so there was never love like his love . ● . The infinite mercy of God in revealing Christ unto us , bringing life and immortality to light by the Gospel , and waiting upon us , that he may be gratious unto us . If Thales the Philosopher gave thankes that he was born of a Grecian , and not a Barbarian , how much more should we bless God , that we are Christians , and not only Philosophers ; that the Lord hath taken care not onely to adorne our soules , but to save them . 4. The infinite sweetness of his powerfull and most efficacious grace , in perswading us to give entertainment unto the mercy thus tendred unto us , who of our selves were ready to beleeve lying vanities to forsake our own mercie , and to thrust away saluation from our selves , 5. The great reasonableness and wisdome of true Religion , as being that which promoteth our supreme interest , namely , the happiness of the soul . Wisdome is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the knowledge of the most honourable things , and of greatest concermment . He that winneth souls is wise , saith Solomon , Prov. 7.11 , 30. how much more he that saveth his own , Prov. 9.12 . 1. Tim. 4.16 . A man may be wise for others , and a fool for himself . Achitophel was a wise man when he counselled Absolom , but a fool when he hanged himself . Iudas a wise man for others when he preached Christ , a fool for himself , when he betrayed him ; no greater folly in the world then for a man to barter away his soul though it were for the world it self . 6. We should therefore all be exhorted , 1. Seriously to study the worth of a soul , the spiritualness , the immortality of it , the image of God after which it was both created and renewed , the glory reserved for it if it stand , the wrath prepared for it if it fall . 2. To walk as men that have souls , many walk as if they had nothing but bellies to fill , and backs to cloath , fancies to be tickled with vanity , eyes and eares to look after pleasure , brains to entertain empty notions , and tongues to utter them , but their souls serve them to little other purpose , them as salt to keep their bodies from stinking . Socrates wondred when he observed Statuaries , how carefull they were to make stones like men , and men in the mean time by their carelesness , turning themselves in to very blocks and stones . 3. To secure the salvation of the soul , to take heed of exposing our principal Iewel unto rapine and miscarriage . Keepe thy hurt , saith Solomon , with all diligence . Prov. 4.23 . Give all diligence , saith Peter , to make your calling and election sure , 2 Pet. 1.10 . that so we may never be without the comforts of God to delight our souls , Psal. 94.19 . that we may be able to say as David did , Returne to thy rest O my soul , for the Lord hath dealt bountifully with thee , Psal. 116.7.4 . To prize the meanes of that salvation , and to incourage the Ambassadours of Christ , as those that watch for your souls , and unto whom is committed the ministry of reconcilation . They study , pray , watch , labour , and sweat for you , Esteem them highly in love for their works sake , 1 Thes. 5.13 . It is recorded for the honour of Hezekiah that he spake comfortably to all the Levites , who taught the good knowledge of the Lord , 2 Chorn. 30.22 . And of Nehemiah , That he took care of the Offices of Gods House , Nehem. 13.10 , 14. Of the good Shun●mite , that she provided for the Prophet , 2 Reg. 4.8 , 10. And of the Galatians , That they received Paul as an Angel of God , and would if possible have plucked out their eyes to have done him good , Gal. 4.14 , 15. And though you do these thinges ( and your honour it is that you do it in an age wherein God hath suffered seduced souls to pour contempt upon the Ministers of the Gospel , and as mad-men to fight with the Physicians that heal them ) yet give me leave to stir you up by putting you in remembrance . 5. To resist the enemies that withstand this salvation , fleshly lusts , worldly snares , Satanical temptations , which war against the soul , 6. To pitty the souls of other men , to promote in our several stations and imployments , the interest of mens souls , to save them with violence , to snatch them out of the fire , to disquiet wicked men in their sins , to encourage good men in their wayes , to our uttermost power every where to promote the grace of God which bringeth salvation to the souls of men . Lastly , To be wise merchants for for own souls . Our Saviour telleth us , That the Kingdom of heaven is like a merchant man seeking goodly pearls , Matth. 13.45 . And as else where the Virgins are distinguished into wise , and foolish : So may we distinguish those Merchants who trade heavenward . For as he said , Mala emptio exprobrat stultitiam : It is a note of folly to make an ill bargain . Now there are several things wherein the wisdome of a Merchant doth shew it self : 1. He considers where the best and most sure commodities are where he is certaine to make a good return , as it is noted of Solomon , 1 Reg. 10.11.22 , 28. and of Tyrus , Ezek. 27. So our Christian merchant knowing that the best commodities come from heaven , hath his thoughts and affections most there , And as those that trade to China , though they cannot travell far up into the Country are admitted to some skirts and maritine Harbour to receive the commodities of the Country ; so our Merchant though he cannot go to heaven it self , yet he hath access , as it were to the out borders of heaven , the Word and Ordinances calld frequently in the Epistle to the Hebrews {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Heavenly things . Here then they watch at the gates of wisdomes house , here they search , dig , hide , and lay up , that the Word may dwell in them richly , and that they may be rich in knowledg , Prov. 8.34 . Col. 3.16 . 1 Cor. 1.5 . 2. A wise merchant considers where is the easiest purchase of those commodities . It is true , heavenly things are in their own nature the most precious , and do indeed cost the most excellent price . The Redemption of a soule is precious , Psal. 49.8 . 1 Pet. 1.19 . yet because this precious price was none of ours : we are said to be saved freely , Eph. 2.8 . to buy milk and wine without money and without price , Isai. 55.1 . for though we must sell all for this Jewel , if not actually , yet in praeparatione animae , yet it is all no reall or valuable estimation in such a bargain , but like the glass beads , and such like trifles which we give unto Indians for their silver and gold ; like the sweeping out of dust and rags out of an house when it is to be inhabited ; Christ will not take possession of the soul , till vile lusts , and worthless affections are purged out , not by way of purchase of him , but by way of preparation for him . And this is one of the easiest purchases in the world , to let go dirt , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and to receive gold . 3. A wise merchant , though he will make his purchase as easie as he can , will yet in a rare commodity bid home , and not stick at a finall difference ; and so doth a wise Christian knowing the unsearchable riches of Christ , never sticks at any abatement . Many men bid much , proceed far , Herod doth many things ; Agrippa is almost a Christian , hypocrites will part with thousands of rams , rivers of oil , there first borne , Mic. 6.7 . but when the child comes to the very birth , they stay in the place of the breaking forth of children Hos. 13.13 . when it comes to this issue , they must shake hands for ever with their darling and beloved lust , Herod with Herodias , the young man with his worldly love , the Iew with his legal righteousness , the Greek with his carnal wisdome ; nay , saith the hypocrite be the Iewel never so rich , I resolve to keep this green glasse , or this wooden platter , something of mine own : here Christ and the soul part , and they who came running unto him , go sorrowing from him ; whereas wise Christians consult not with flesh and blood , but go through with the bargain : Let me haue Christ though I have nothing but him . 4. A wise Merchant doth husband time and opportunity for his best advantage , takes the right season for his voyage and commodity ; that he may returne with the more speed and profit . As t is observed of the Philosopher , that foreseeing a plentiful yeare of Olives , he rented many Olive-yards , and by that demonstrated that a learned man , if he would aime at worldly gain , could easily be a rich man too . It is noted as an excellent part of wisdom to know and to manage time , Cujus unius avaritia honesta est , as Seneca speaks . Esther 1.13 . 1 Chro. 12.32 . Eph. 5.15 , 17. The Rabbi said . Nemo est cui non sit horasua , every man hath his hour ; he who overslips that season , may never meet with the like again , If thou hadest known in this thy day , the things which belong unto thy peace , Luke 19.42 . The Scripture insists much upon a day of grace , and calls upon us to work , before the night come , 2 Cor. 6.2 . Hebr. 3.15 . Ioh. 12.35 . The Lord reckons the times which pass over us , and puts them upon our account . These three yeares I come , seeking fruit , and I finde none , Luk. 13.7 . I gave her space to repent , and she repented not , Rev. 2.21 , 22. from the 13. yeare , to the 25. year , I have spoken unto you , saith the Prophet , Ier. 25.3 . therefore we should learne to improve them , and with the impotent persons at the pool of Bethesda , to step in when the Angel stirs the water . Now the Church is afflicted , it is a season of prayer , and learning , heare the rod , learn righteousness , Mic. 6.9 . Isai : 26.8 , 9. Psal. 94.12 . Now the Church is enlarged , it is a season of praise , This is the day which the Lord hath made , we will rejoyce and be glad therein , Psal. 118.24 . I am now at an Ordinance , I will hear what God will say , now in the company of a learned and wise man , I will draw some knowledge and councel from him : I am under temptation , now is a fit time to lean on the Name of the Lord , Isai. 50.10 . I am in place of dignity and power ; Let me consider what it is that God requireth of me in such a time as this , Esth. 4.14 . As the tree of life bringeth fruit every moneth , Rev. 22.2 . so a wise Christian , as a wise husbandman , hath his distinct imployments for every moneth bringing forth his fruit in its season , Psa. 1.3 . 5. In a great City one merchant having one commodity , and another another , they do mutually interchange them for the inriching of one another : So in the City of God , one hath the spirit of wisdom , another of knowledge , one excelent at opening scripture , another at stating questions , another at resolving cases , another at exhortation , and Christian conference , and wise Christians should improve all advantages of this kinde unto their mutual enrichment . 6. A wise merchant hath constant intelligence and returns to and from the Country where his trade lies , is not without a factor there to manage his affairs ; so should the christian marchant ; his trade is in heaven , phil. 3.20 . thither should he continually send , and return the commodities of that kingdome . The Lord Iesus is the Agent of his Church there , to transact their affairs for them ; we should keep constant intelligence with him , pour out our desires into his bosome , and wait for the answer which he will send . Prayer and praises are the Vessels in which we send to heaven : faith , meditation , study of the Scriptures , attendance of the Ministry , vessels by which we hear from heaven , He shall receive of mine , saith our Saviour of the holy Spirit , and shall shew it unto you , Joh. 16 , 14. This intercourse we must keep continually open and unobstructed , that Christ may daily hear from us , and we daily receive from him , that so we may be filled with all the fulness of God , and may have all the storehouses of the soul replenished from heaven with all abundance of necessary graces & comforts . 7 A wise merchant doth provide for losses , and yet though he venture much , will assure the main ; so should we resolve before hand upon many troubles in the way to heaven , sit down and consider the cost of our holy profession , Luke 14.26 , 28. the ship wherein Christ is , is not secured from a storm . His crown of thorns , went before his crown of glory , and so must ours ; there is a sea and a wilderness between Egypt and Canaan , through many tribulations we must enter into the Kingdom of Heaven . But this is our comfort , That there is an assurance-office , wherein all our losses will be repaired an hundred fold , and that upon Gods own security , whereof we have a record , Marck 10.29 , 30. Verily , I say unto you , there is no man that hath left house , or brethren or sisters , or father , or mother , or wife , or children , or lands , for my sake , and the Gospels ; but he shall receive an hundred fold now in this life , house , and brethren , and sisters , and mothers , and children , and lands , with persecution , ( as comforts , supports , incouragements in the midst of his persecutions ) and in the world to come eternal life . There is no aged Christian but will love us in such a case with the love of a father , no young Christian but will reverence us with the love of a son , no fellow Christian but will tender us with the love of a brother , every good mans house , and heart shall be open unto us . Who so ever doth the will of God , will be our brother , and sister and mother , as our Saviour speaks , Mat. 12.50 . 8. The wisest Merchants must live by faith and deale much in credit , waiting long for a good return out of remote Countries ; as the Husbandman ploweth in hope and , soweth in teares , 1 Cor. 9. 10. Psal. 126.5 . having Gods promise that there shall be harvest , Gen. 8.22 . So the Merchant trafficketh in hope to enjoy that which the Prophet calles the Harvest of the River , Isai. 23.3 . Such is the life of a true Christian , he doth not estimate his wealth , by the things in his own possession , but lives by faith , reckons upon a great stock going in another country , is richer in obligations and promises , then he is in present graces . There is a mutuall trust between God and him , 1. He takes upon trust ; receives from God many talents of time , health , wealth , power , wisdome , learning , grace , precepts , and improves them to his Masters service , Matth. 25.16 , 17. 1 Tim. 6.20.2 . He gives upon Trust , lends to the Lord , Prov. 19.17 . dedicates his merchandise to the Lord , Isai. 23.18 . Trusts God with his Name and Innocency , as Ioseph did , as Christ did , 1. Pet. 2.23 . with his life and interests , as David did , Psal. 31.3 : 15. 1 Sam. 30.6 . with his children , as Iacob , did Gen. 43.13 , 14. with his soul , as Paul did , 2 Tim. 1.12 . He is not anxiously solicitous how to escape this danger ; how to repaire this losse ; how to advance this gain ; how to recover the hundred Talents ; he knowes that God is a Father full of love , an heavenly Father full of power , an omniscient Father full of providence ; if his eye see our wants , and his heart pitty them , and his treasures abound towards them , how can his hand forbear to supply them ? Lastly , a wise Merchant is very exact in his Books of account , Preserving a distinct knowledge of his gains and losses ; his improvements , or decayes . Such is the care of a wise Christian to acquaint himself with his spiritual estate , to make his calling and election sure , 2 Pet. 1.10 . to prove whether he be in the faith , 1 Cor. 1● . 5 . to examine how hissoul prospers , to preserve his peace of Conscience , and interest in the love of God : He shall never have overmuch work to do , who is daily doing something . There is something in it that the Laver of Brass , is said to have been made of looking glasses , Exod. 38.8 . seeing of our faces , and , acquaintance with our estates , is a good preparation to the cleansing of our selves . I thought in my wayes , and turned , saith David , Psal. 119.59 . Let us search and try our wayes and turn to the Lord our God , saith the Church , Law 40. To conclude all , The life of a merchant in order unto gain stands in these four things . In wisdome , and forecast to contrive ; in labour to transact business ; in patience , to wait ; and in thriftiness to preserve what his labours gain : So our Christian Merchant labours , 1. For that wisdome which is unto salvation , 2 Tim. 3.15 . which is the foundation of all duties , Col. 1.9 , 10 , considers the field wherein the treasure is , and buyes it , Prov 31.16.2 . He prosecutes the dictates of spiritual wisdom , with a work of faith , and labour of love . It is not empty wishings , and velleities , yawning & drowsie desires that can make a merchant or a christian rich ; much pains must be taken with an evill heart , with a sluggish spirit , with a stubborn will , with impotent passions ▪ with strong lusts , with active enemies . 3. He endures with patince , gives not over the trade of Piety , if his expectations be not presently answered , but by patient continuance in well doing , comes to glory and honour at the last , Rom. 2.7 . Heb. 10.37.4 . He hides the word in his heart , stores up precepts , promises , examples , experiments ; what with wisdome , labor , and patience he hath gotten , he doth with all care and diligence preserve , that he may go forward , and not backward , in his holy Profession . FINIS Notes, typically marginal, from the original text Notes for div A70932e-140 a 2 John v. 8. b Psal. 19.11 c Prov. 11.18 d Heb. 13.14 e Heb. 11.10 f Prov. 23.5 g Prov. 8.18 . h 1 Cor. 7.31 i 2 Cor. 4.17 1 Pet. 1.4 . k Psal. 49.17 l John 14.16 m Rev. 14.13 n Eph. 2.19 o Phil. 3.20 . p Eccles. 1.4 Notes for div A70932e-920 Pluribus persuasio inerat , antiquis sacerdotum literis contineri eo ipso tempore fore , ut valesceret orient profectique Iudea rerum potirentur . Quae ambages Vespasianum & Titum praedixerant . Annal. l. 5. Liv. Tacit. vid. Casaub. ad Sucton . Aug. c. 67. & in Baron . Exercit. 16. c. 77. & Lips. de cruce Appian . de Bell. Civ. l. 3 Sucton . in Galba . c. 9. Homer . Iliad . l. 10. Digest . l. 9. tit. 1. leg. 3. & de Reg. juris l. 106. Nec quisquam tantum à naturali lege descivit & hominem exuit , ut animi causâ malus fit . Senec. de Bene● . l. 4 ▪ c. 17. Omnia serviliter pro dominatione . Tacit. hist. 1. Prior est Auteritas imperantis quam utilitas servientis . Tertul. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Marc. Antotonin . l. 4. se . 23 Vita b●u● nostra nibil aliud est quam D●i gratitia & vita aterna quae bonae vita redditur , Dei gratia est , & ipsa graiis datur , quia gratis dae●a est illa cui datur &c. Aug. de Grat. & lib. Arb. c. 8. Provinciarum nominibus agros colit , sub singulis villicis latiores habet fines quam quos consules fortiebantur . Sen. de ira . l. 1. c. ult. Aristot. Seneca . Rusticus expect at dum de fluat amnis , at ille labitur , & labetur . Plutarch . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ioseph . Antiq. l. 12. c. 3. & 7. Alexis apud Athenaeum . l. 10. Diog. Laert. in Thalet● . Arist. Ethic. lib. 6. ● . 7. Diogen . Laert. in Socrat. Plin. Epist. Diogen . Laert. in Thalete . Pirk . Aboth . 
A91748	----	Questions extracted out of the ordinance of Parliament to be propounded to receivers of the Lords Supper. Answers whereunto may be easily gathered out of the scriptures by such as do desire to be admitted. Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A91748 of text R210882 in the English Short Title Catalog (Thomason 669.f.12[56]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A91748 Wing R1273 Thomason 669.f.12[56] ESTC R210882 99869635 99869635 162849 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A91748) Transcribed from: (Early English Books Online ; image set 162849) Images scanned from microfilm: (Thomason Tracts ; 246:669f12[56]) Questions extracted out of the ordinance of Parliament to be propounded to receivers of the Lords Supper. Answers whereunto may be easily gathered out of the scriptures by such as do desire to be admitted. Reynolds, Edward, 1599-1676. 1 sheet ([1] p.) [s.n.], London : Printed 1648. Anonymous. By Edward Reynolds. Annotations on Thomason copy: "June 24th 1648"; "written by Dr Edward Raynolds, and printed only for ye eyes of [illegible] some parish of [illegible] in Northamptonshire". Reproduction of the original in the British Library. eng Lord's Supper -- Church of England -- Early works to 1800. A91748 R210882 (Thomason 669.f.12[56]). civilwar no Questions extracted out of the ordinance of Parliament to be propounded to receivers of the Lords Supper. Answers whereunto may be easily ga Reynolds, Edward 1648 574 4 0 0 0 0 0 70 D The rate of 70 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-07 TCP Assigned for keying and markup 2007-08 Apex CoVantage Keyed and coded from ProQuest page images 2007-09 Elspeth Healey Sampled and proofread 2007-09 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Questions extracted out of the Ordinance of Parliament to be propounded to Receivers of the Lords Supper . Answers whereunto may be easily gathered out of the Scriptures by such as do desire to be admitted . 1 Q ▪ VVHo made or created you ? A. Act. 17. 24. Gen. 1. 27. 2 Q ▪ VVhat is God ? A. J●h. 4. 24. Revel. 1. 8. 3 Qu. Are there any more Gods then one ? A. 1 Cor. 8. 6. James ▪ 2. 19. 4 Q. How many persons are there in the God-head ? A. Mat. 28. 19. 1 Ioh. 5. 7. 5 Q. Did not God make man at the first righteous and holy ? A. Eccles. 7. 29. Ephes. 4. 24. 6 Q. How then came he to be finfull ? A. Eccl. 7. 29. Rom. 3. 23. 1 Tim. 2. 14. 7 Q. VVhat is the wages of sin , or punishment due unto it ? A. Rom. 6. 33. Rom. 5. 12. 8 Q. Can you by your good serving of God , or any thing that you are able to do , deliver your selfe from this punishment ? A. 2 Cor. 3. 5. Ioh. 6. 44. Psal. 49. 7 , 8. Mat. 16. 26. 9 Q. VVho is it whom God hath appointed to save you from sin and death ? A. Act. 4. 12. Matth. 1. 21. Rom. 3. 24. 1 Thess. 1. 10. 10 Q. VVho is Jesus Christ ? A. Matth. 1. 21 , 22 , 23. Luke 1. 35. Rom. 9. 5. 11 Q. VVhat hath Christ done to procure mans salvation ? A. Mat. 3. 15. Mat. 5. 17. Rom. 4. 25. Rom. 5. 10. Ephes. 5. 2. Tit. 2. 14. 12 Qu. Shall all men be saved by Christ ? A. Rom. 8. 29 , 30. Heb. 9. 15. Ioh. 3. 16. Ioh. 1. 12. Act. 13. 39. 13 Q. VVhat is it truly to beleeve in Christ ? A. Ioh. 6. 69. 1 Thess. 1. 10. Acts 16. 31. Act. 8. 37. 14 Q. May those who rest on Christ for salvation continue in sin , or live as they list ? A. Rom. 6. 1 , 2. Rom. 8. 1. Titus 3. 8. Luk. 13. 3 , 5. 15 Q. VVhat is required unto true repentance ? A. 2 Cor. 7. 9 , 10. Mat. 3. 8. Rom. 12. 2. Revel. 2. 5. Revel. 3. 19. 16. Q. VVhat is a Sacrament ? A. Rom. 4. 11. 17 Q. How many Sacraments are there under the New Testament ? A. 1 Pet. 3. 21. 1 Corinth . 11. 23 , 24 , 25. 18 Q. VVhat is the outward signe and the thing signified in the Sacrament of the Lords Supper ? A. Luk. 22. 19 , 20. 1 Cor. 10. 16 , 17. 19 Q. VVhat is the danger of coming unworthily to this Sacrament ? A. 1 Cor. 11. 27 , 29. 20 Qu. VVhat must wee examine our selves about , that we may come worthily ? A. 2 Cor. 13. 5. London , Printed 1648. 
A91736	----	The comfort and crown of great actions. In a sermon preached, Decemb. 4. 1657. Before the honorable East-India company. By Edward Reynolds, D.D. Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A91736 of text R207682 in the English Short Title Catalog (Thomason E934_4*). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 65 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A91736 Wing R1242 Thomason E934_4* ESTC R207682 99866720 99866720 119004 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A91736) Transcribed from: (Early English Books Online ; image set 119004) Images scanned from microfilm: (Thomason Tracts ; 140:E934[4*]) The comfort and crown of great actions. In a sermon preached, Decemb. 4. 1657. Before the honorable East-India company. By Edward Reynolds, D.D. Reynolds, Edward, 1599-1676. [4], 31, [1] p. printed by Tho. Newcomb, for George Thomason at the Rose and Crown in St Pauls Church-yard, London : 1658. Running title reads: The crown of great actions. Annotation on Thomason copy: "Jan". Reproduction of the original in the British Library. eng Sermons, English -- 17th century. Christian life -- Biblical teaching -- Early works to 1800. A91736 R207682 (Thomason E934_4*). civilwar no The comfort and crown of great actions.: In a sermon preached, Decemb. 4. 1657. Before the honorable East-India company. By Edward Reynolds Reynolds, Edward 1658 10700 6 40 0 0 0 0 43 D The rate of 43 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2008-04 Elspeth Healey Sampled and proofread 2008-04 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE Comfort and Crown OF GREAT ACTIONS . IN A SERMON Preached , Decemb. 4. 1657. Before the Honorable East-India Company . By Edward Reynolds , D. D. LONDON : Printed by Tho. Newcomb , for George Thomason at the Rose and Crown in St Pauls Church-yard . 1658. To the Honorable The Governor and Committee OF THE EAST-INDIA COMPANY . Right Honorable , IN the first entrance upon great Actions , it hath been the use of good men to begin at the Sanctury , and there to seek of the Lord a right way , as knowing that whatever be the services of Men , yet the success and blessing must be from God alone . A course which honorable persons amongst the Heathen have sometimes used , as Scipio , in Consultations of State , went first to the Capitole , and then to the Senate . You were pleased in the great work which you have undertaken , thus to do , and what businesses you are to prosecute by the concurrent Counsels and Services of Men , to commend first to the favor and blessing of God . Wherein having used my poor service , you were pleased so far to accept of it , as to desire to have it made more publick . Hereunto I was the more easily perswaded , that the great and good example of Nehemiah might be still before your eyes , both to direct you in your Honorable undertakings , and to comfort you in your imitation thereof . The Lord be pleased so to remember you for good , as by his Counsel to direct , and by his blessing to reward whatever you go about in comformity to his Will , and in pursuance of his Glory . To his most gracious protection I commend your persons and enterprises , and am Your Faithful Servant in the Work of the Lord , Ed. Reynolds . THE CROVVN OF Great Actions . NEHE. 13. 31. Remember me , O my God , for Good . THough all Saints have all the members of the new man , and all the Graces of Christ fashioned in them ( for there are no monsters in his body , ) John 1. 16. yet as in the natural body , some excel in sight , or hearing , or swiftness , or strength , or beauty ; so in the minde , one excelleth in one grace , another in another , according as the Spirit is pleased diversly to distribute his gifts unto men . 1 Cor. 12. 11. Ephes. 4. 7. Abraham is renowned for Faith , Isaac for Meditation , Jacob for Plainness , Joseph for Chastity , Job for Patience , Solomon for Wisdom , Moses for Meekness , Phineas for Zeal , David for Devotion , Mary for Love , Nathaniel for Singleness ; and as some are more eminent then others in special graces , so likewise in special services . Joshuah for a Warrior , Hushai for a Counsellor , Solomon for a Governor , Paul for a Preacher , and in this Book Nehemiah for a wise and a valiant Manager of great and honorable Actions . I would send a Worldling to read Ecclesiastes , to learn the Vanity of the Creature ; a Lover of Christ , to Solomons Canticles ; a Devout person , to David Psalms ; an Afflicted person , to Jobs Temptations ; a Preacher , to Timothy and Titus ; a Backslider in Faith , to the Hebrews ; a Moralist , to the Proverbs ; a Justitiary and Legalist , to the Romans and Galatians ; a Libertine , to James , Peter , and Jude ; a Soldier , to Joshua and Judges ; a Man that would study Gods Providence , to Esther ; and those who go about great undertakings , to the reading of this Book of Nehemiah . There are many things which such men may observe in him for their special Direction . And because he desires God to remember them , I shall not look upon it as a departing from my Text , if we , upon this solemn occasion , do a little remember them likewise , and consider of what use they may be unto you . 1. Observe his care of Forein and remote intelligence and correspondence ; when he was in Shushan , he made enquiry of the state of his Brethren in Jerusalem , Chap. 1. 1 , 2 , 3. You that undertake great Actions , must be specially careful to have accurate and distinct intelligence . You have no Elishahs amongst you to save you that labor , 2 Kings 6. 12. And therefore as the Historian said of Princes , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , You had need have many eyes and many ears in many parts of the World , to see and hear by them , what you cannot be your selves . Abrahams intelligence recovered Lot , Gen. 14. 14 , 16. Rebecca her intelligence saved Jacob , Gen. 27. 42. The intelligence which the Spies brought , animated Israel , Josh. 2. 23 , 24. Abigails intelligence saved Nabal , 1 Sam. 25. 14. Hushai's intelligence preserved David , 2 Sam. 17. 15 , 22. Many a man by speedy intelligence is enriched , is delivered : It was the way whereby Joshua overcame the Kings of Canaan , Josh. 10. 9. by coming suddenly upon them , before they could have intelligence of it ; and in like manner , Abimelech discomfited Gaal by the benefit of secret intelligence , Judg. 9. 30 , 31 , &c. 2. His extraordinary love , zeal , and tender-heartedness towards his Country , and the honor thereof ; and his zealous prayer unto God night and day for it , Chap. 1. 4 , 6. Men of great and remote employments , should be very careful by their vigilancy , to prevent any reproach and injury against the Land of their Nativity , and to manage all their dealings with such honor and integrity , as that the very Nation which brought them forth , may have renown in the remotest parts of the World . Deut. 4. 6. Keep the Statutes and Judgments which the Lord commanded , saith Moses , and do them ; for this is your wisdom , and your understanding in the sight of the Nations , which shall hear all these Statutes , and say , Surely this great Nation is a wise and understanding people . 3. His not being contented with his own honor and greatness , who was in so near attendance upon the greatest Prince on the Earth , and was sure enough to live in plenty and prosperity himself , though his Brethren were in affliction . But his improving that interest for the service of community , and the particular comfort of Gods people . Men of great and publick undertakings , should not look onely after narrow and domestical interests , but should make use of their own greatness , power , wealth , prevalency with potent persons , to do real offices of love and service to the poor Church of God . Esther might possibly have lived in splendor and royal majesty , though her people had been destroyed ; but she chuseth rather the danger of perishing , then to neglect their salvation . If I perish , I perish , Esth. 4. 16. And so Moses chose rather affliction with the people of God , then to be called the son of Pharaohs daughter , Heb. 11. 24 , 25. Nature hath implanted even in senseless and inanimate Creatures , such a love of community , as makes them forget their own proper motions , to preserve the whole from violence or reproach . How much more should we lay to heart publick evils , even then when our own condition may seem prosperous ? 4. His prudent vigilancy in viewing the state of the City secretly , and then imparting his commission to his Brethren , Chap. 2. 12 , 18. In great works , personal prudence and joynt communication , are singularly necessary for the happy management of them : For in the multitude of Counsellors is safety , Prov. 11. 14. 5. His pious courage animating his Brethren , bearing up himself against envious aspersions of the enemy , and drawing in his Brethren into an unanimous society in great and honorable works ; and all upon grounds of Faith , giving assurance of divine help , Chap. 2. 17. 18 , 20. & 3. per totum . & 4. 1 , 5 , 14. Faith is a foundation of courage , ( no grace so valiant as that , Heb. 11. 33 , 34. 1 Joh. 5. 4. ) and Courage a foundation of constancy , 2 Tim. 4. 17 , 18. And therefore Faith and fortitude are necessary graces for those who will go with resolution through great and difficult undertakings . And therein a special wisdom to work all in a sweet and amicable concurrence , to draw one way , and to joyn with special accord , hearts and hands in the same work ; for differences and divisions will unjoynt the frame of great actions , and as a breach in a Wall , will minister unto adversaries an occasion of advantage . 6. His wise discovery of adverse counsels and preparations , Chap. 4. 8 , 9 , 15. There never was any great enterprise without special opposition . Zorobabel met with mountainous obstructions in the great work which he went about . Zach. 4. 7. ( onely these Obstructions are more secret and invisible then Mountains ; ) and therefore men that engage in great works , must ever have their eyes running to and fro to discover dangers , that they may prevent them , Prov. 22. 3. 7. His special care upon all emergent occasions , to call the people together for new and further counsels , Chap. 4. 19 , 20. Great businesses being full of variety of incidental and circumstantial contingencies , will frequently call for further resolutions and renewed consultations , will like great Vessels many times spring a leak , and require immediate application of remedies . And therefore it is a part of necessary wisdom , as in great Cities , so in great actions , to have Physitians always within call , who may timely advise upon all needful expedients for safety , Judg. 19. 30. 8. His indefatigable labor night and day , being not onely a commander , but an example of unwearied patience to all the people , Verse 22 , 23. And all great actions will require this part of self-denial . A man either of sensual or sluggish principles , is very unfit for the management of any arduous and weighty affairs . It was a great business , but one would think a sad one , for a man to sacrifice his beloved son , and yet Abraham rose up early to go about it , Gen. 22. 3. 9. His compassionate zeal mixed with wisdom , impartiality , and self-denial , for the poor which were oppressed , rebuking the oppressors , and forbearing his own just allowances , and preventing the injuries of servants and officers , Chap. 5. 14 , 15. In great employments which pass through many mens hands , it is neither impossible nor improbable , for innocency many times to suffer , and much wrong to be done , and that reductivè , even by good men themselves , if their ears be too much open to misrepresentations ; as we see it was in the case of Ziba and Mephibosheth , 2 Sam. 16. 1 , 4. Unless much care , wisdom , and courage be used , to require all Officers to do the things belonging unto them , with Justice and expedition . And here give me leave to commend unto you the care of your poor Brethren ; a duty which Apostles themselves have put one another in minde of , Gal. 2. 10. You cannot be without many objects of that kinde , even amongst those who serve you in these Expeditions ; sick Mariners , desolate Widows , poor Children : It would be a work of a sweet savor to God , to have a steady stock going for the advantage of these , as well as of the Merchants . Their Prayers may be wind in your Sails , and bring down a blessing on all your undertakings . 10. His bounty to the work , He bought no Land , but spent himself upon the service , and upon hospitality to the people , Chap. 5. 16 , 17 , 18. Covetousness is not onely a bar and obstruction to all honorable undertakings , but doth miserably corrupt and spoil them by a self-seeking management , when men drive on and interweave domestical interests , under the specious pretence of publick good . And therefore all great works do require great and large hearts , for the promoting of them . It was a great work , the building of the Sanctuary , and the Lord gave greatness of heart to the people to contribute unto it , Exod. 36. 5. It was a great work , the building of the Temple , and God gave an immense largeness of heart to David and his Princes in offering thereunto : For the sums offered , were so great as surpassed the treasures of any other Princes which we read of , Sardanapalus onely excepted ; as the learned Breerwood , and Sir Walter Raleigh have observed , 1 Chro. 22. 14. & 29. 14. See Isa. 60. 6 , 7. 11. His undiscouraged constancy , notwithstanding all the threats , slanders , letters , prophecies , misreports , and wicked artifices purposely used by the subtle enemies , to weaken and dishearten his resolutions , Chap. 6. None are fit for great actions , who are not men of constant and undanted spirits , who cannot go through evil report as well as good , whom the integrity of their own Consciences cannot bear up above the reproaches of enemies , 1 Cor. 4. 3. 2 Cor. 6. 8 , 9 , 10. 12. His wise and pious care to communicate part of the charge unto faithful coadjutors , whom he advanced , not barely for their relation unto him , but for their fidelity to the service , Chap. 7. 2 , 3. Since it is impossible for great actions to be managed without much concurrence , singular care is to be used that good and faithful men , by whose care , and prudence , and prayers , they may be promoted , be employed in the transaction of them ; that even near relations do not prevail with us , to entrust great works in the hands of weak or wicked men . Consanguinity hath a strong byass even with good men . Barnabas did earnestly contend to take Mark along in his and Pauls expedition to visit the Churches , which Paul opposed , Acts 15. 37 , 38. The Apostle doth implicitely give us the reason of it in another place , Col. 4. 10. where he telleth us , that Mark was sisters son to Barnabas . 13. His singular zeal for the purity of the people of God , that they might be an Holy Seed ; and for the Offices of Gods house , that they might not be polluted , Chap. 7. His care of the Worship of God , Preaching , Praying , Fasting , renewing Covenant , restoring intermitted Duties , Chap. 8. 9 , 10. Of the Chambers of Gods house , that they might not be defiled , Chap. 13. 7 , 9. Of the Portions of the Priests and Levites , that they might not be detained , Vers . 10 , 14. Of the Sabbath , that it might be duly sanctified , Vers . 15 , 22. Of the courses and services of the Priests and Levites , that they might be appointed , Vers . 30 , 31. Of the Holy Seed that that might not be by Heathenish marriages corrupted , Vers . 23 , 30. Of the Name of God , that that might be duly praised and glorified , Chap. 12. By all which we learn , that the greater mens care is of the service and glory of God , the fitter instruments they are to do great works , and the more likely to prosper in the doing of them ; because , they that honor God , he will honor , 1 Sam. 2. 30. So long as Uzziah sought the Lord , God made him to prosper , 2 Chro. 26. 5. Hezekiah trusted the Lord , and clave to him , and the Lord was with him , and blessed him whithersoever he went , 2 King. 18. 5 , 6 , 7. 2 Chron. 31. 21. But when Jehoshaphat joyned with Ahaziah , who did very wickedly , the Lord brake his ships , and disappointed his expedition , 2 Chro. 20. 35 , 37. Lastly , His special wisdom and care to heal the sinful breaches and divisions which were amongst the people , causing them to enter into a solemn promise , to make reparations of all injuries done unto their poor Brethren , and to prevent the reproach of the Heathen , Chap. 5. 11 , 12 , 13. In great companies , and great businesses , it is hardly possible to carry things on in so smooth and regular a way , but that some differences of judgment may arise , and cause difficulties , breaches , and obstructions in the whole work ; and as our Saviour saith of Kingdoms , Cities , Houses ; so may we of companies and undertakings , that divisions will endanger their standing , Matth. 12. 25. It is one of Gods sore judgments , when he intendeth to shatter and disappoint enterprises , to send a spirit of division amongst those who are concerned in it , as he did between the men of Shechem and Abimelech , Judg. 9. 23. and between the Host of the Midianites , Judg. 7. 22. and of the Ammonites , Moabites , and Edomites , 2 Chron. 20. 22 , 23. And so he threatneth to do with the Egyptians , Isai. 19. 2. and with the Armies of Gog and Magog , Ezek. 38. 21. The like whereunto we read of in Pausanias , and in Dionysius Halicarnasseus . In which case , wise and prudent men , as Nehemiah here , will use their uttermost endeavors to heal breaches , to close up divisions , to prevent mistakes , to finde out expedients , wherein all may readily agree , for the preventing of those evils , which differences of judgment , if not timely cured , may be likely to produce . In which case , there is nothing more conducent then mutual mildeness , meekness , and condescension . So Abraham healed the breach which was going to be made between a his family , and the family of Lot his Kinsman , Gen. 13. 17 , 8. Therefore Rulers are called Healers , Isai. 3. 7. And so Christ is described as a binder up , and a strengthner , Ezek. 34. 16. And Moses , the first Ruler which God chose for his people , was the meekest man alive , Numb. 12. 3. Certainly meekness is a very great ornament , and a very great instrument of power . We may think that we shew our power by our stiffness and inflexibleness ; but it is a great evidence of power to be of an yeelding and a meek disposition . It shews , first , a great power which a man hath over his own spirit , which is a work of more power sometimes then the taking of a City , Prov. 16. 32. Secondly , It shews great humility , and self-denial , when as the Apostle speaks , Nothing is done through strife , or vain-glory , but in lowliness of minde , each esteemeth other better then themselves , Phil. 2. 3. And do mutually submit unto one another in the fear of God , Ephes. 5. 21. 1 Pet. 5. 5. And in honor prefer one another , Rom. 12. 10. The Apostle made himself a servant to all , and studied to please all for their good , 1 Cor. 9. 19 , 22. Faciet sapiens , said Seneca , & quae non probavit , ut ad majora transitum inveniat . A wise man will sometimes deny his own judgment , in order to a greater good . And it is an excellent direction of Hilary , Ex alienis utilitatibus placere , nec offendere ex propriis . To be ready to make it appear unto other men , that I am more desirous to please them upon the accompt of their profit , then to offend them upon the accompt of mine own . Istae cogitationes deprimentes superbiam , & tenentes charitatem , faciunt onera fraterna invicem libentissimè sustineri , saith St. Austin . Thirdly , It imitates the example of Christ , who did not look on his own things , but on the things of others , Phil. 2. 4 , 5. And of the Lord , whom Moses besought by an argument drawn from his power to be patient and long-suffering unto his people , Numb. 14. 17 , 18. We have seen in Nehemiah , the things which he remembred to do ; and which having done them , he beseecheth God to remember . And though the words seem to have properly a Retrospect onely to what had been done , yet because we finde Nehemiah praying when he began these excellent works , Chap. 1. 6 , 11. we shall therefore extend this prayer both ways ; both as an humble representation of his own sincerity before God , in what he had done ; and likewise as an humble imploring of being remembred by God , in what he should further do . For the former of these considerations , as the words have a Retrospect to what he had already done , we shall consider them under a double notion ; first , as the Comfort of this good man ; secondly , as his Prayer . As his Comfort , he reviewed and looked back upon those good works which God had enabled him to do , with much complacency and delight . And this the Lord alloweth his servants to do : For though in some respect the Apostle telleth us , That he forgat the things behinde , Phil. 3. 13. As not esteeming his work finished , or his pace to be slackned upon his past acquirements , yet in regard of comfort , the same Apostle doth once and again make mention of his former conscionable conversation , as matter of present rejoycing unto him , Acts 24. 16. 2 Cor. 1. 12. 1 Thes. 2. 10. 2 Tim. 4. 7 , 8. So did Job , I have not concealed the words of the holy One , Job 6. 10. The conscience of his true faith , worship , and constant obedience to the words of the holy One , made him assured of comfort in his death ; and so elswhere , Chap. 23. 10 , 11 , 12. & Chap. 31. So Hezekiah , Isai. 38. 3. Yea , God is pleased to mention the good works of his servants for their comfort , Job 1. 8. Joh. 1. 47. Acts 10. 4. Revel. 2. 2. And he hath appointed Officers on purpose to shew a man his uprightness , and thereupon to comfort him , Job 33. 23 , 26. And hath given every man a conscience in his bosom , to report the consolations of the holy Spirit , unto wel-doing , and to be a continual feast within him , Prov. 15. 15. As {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an habit of practical principles , so it bindes us ; as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a knowledge of duty done , so it comforts us , 1 Joh. 3. 20. Qui facit praeceptum comparat paracletum . The Reasons hereof are , 1. A godly life hath pardon of failings ; and this is matter of confidence , That as the husbandman looketh on his Field of Corn with joy , though he see many Weeds amongst it , and Chaff about it : So we may look with joy on an holy life , though many corruptions are mixed with it , because God doth not remember against us the iniquity of our holy things . Pardon of sin is matter of joy , Psal. 32. 1 , 2. Acts 16. 34. And therefore mixture of sin cannot deprive of it ; the Passover was a Feast , though eaten with bitter Herbs ; and a good Conscience is a feast , though mingled with some corruptions . Nothing spoiled the Feast of a Passover . but Leaven ; and nothing spoils the Feast of Conscience , but Hypocrisie . 2. A godly life is Gods own work : It is not we , but the Spirit of God which worketh in us , Matth. 10. 20. 1 Cor. 15. 10. Phil. 4. 13. And as God reviewed his own works with special delight , so may we review Gods works in us , with comfort ●nd delight : This the Prophet lays as a foundation of peace , That God worketh our works for us , Isai. 26. 12. 3. God hath commanded comfort , first or last , to wait upon a godly life , as a proper adjunct thereof , Isai. 32. 17. Psal. 119. 165. & 32. 12. Rom. 14. 17. And it is a wrong to Gods own appointment , when we have taken in godliness to shut out comfort . 4. A godly life honors God , John 15. 8. benefits men , Tit. 3. 8. And therefore being not without Fruit , it is not without a foundation of comfort . When a man can say , I have finished my course , served my generation , adorned the Gospel , these and these are the better for me : I have not lived like an empty Vine , as an unprofitable burden of the Earth ; but Gods end hath been my end , and his service my work ; this will cause the face to shine , and the heart to rejoyce . Every man would willingly live and die comfortably ; no way so to do , but to lay up a foundation of comfort in an holy Conversation . A wicked man would gladly forget himself , and run away from himself , Hoc se quisque modo semper fugit . He cannot look backward or inward upon himself , without guilt and horror . It was therefore good counsel of an old Rabbi , Ne sis impius coram teipso . Be not wicked in thine own sight , learn to reverence thy Conscience . Cor bonum bonus socius , No such good Company as a good Conscience ; a man may then dare to be acquainted with himself , as some men have written the History of their own lives . A Leaper cares not much for a Looking-glass , because he shall see by it nothing but his own deformity . A Bankrupt cannot abide to cast up his accompts , because he shall finde himself so much worse then nothing . But he that hath led an holy life , is like a man which hath travelled over a beautiful valley , and being on the top of the Hill , turneth about with delight to take a view of it again . But may a man so look back on a godly life , as to put confidence in the good work thereof ? For answer hereunto , we are to distinguish , 1. Inter rationem condignitatis , & rationem ordinis : Between the merit deserving a Reward , which we deny ; and the order and consequence which God hath put between a good work and the reward , making this mercifully , but yet certainty to follow the other , Psal. 19. 11. Prov. 11. 18. 2. Inter causam essendi & cognoscends : Between the cause of confidence à priori , and the Arguments whereby to know it a posteriori . Our good works are not either the merits or cause of our confidence or comfort , but onely the Free-grace of God , and perfect Righteousness of Christ bestowed upon us ; yet from a good conscience and an holy conversation , as from Fruits and Effects of Divine love and grace , we may draw arguments of comfort : For in the fear of the Lord is strong confidence , Prov. 14. 26. 2. These words as they bear a retrospect unto Nehemiah's former actions , are likewise considerable as a Prayer , Think upon me for good . And so good men that have done much service unto the Church of God , should pray to be remembred by God in favor and mercy : And this Prayer is 1. For Acceptation both with God , and with his people . First , That the Lord will be pleased to approve of our poor endeavors to serve him , and smell a savor of rest in our oblations , that he will let us know that he is well pleased with what we have done , that we may eat and drink with joy , when God accepteth of our works , as the Wise man speaks , Eccles. 9. 7. Secondly , That the Lord will make our works acceptable to his people , as it is said of David , That what soever he did , pleased all the people , 2 Sam. 3. 36. And of Mordecai , That he was accepted of the multitude of his Brethren , Esth. 10. 3. And so Paul prayed , That his service towards Jerusalem might be accepted of the Saints , Rom. 15. 31. 2. For Condonation ; for since no good works of ours do bear proportion to the rigor and exactness of the Law of God , but that all our righteousness is as a menstruous cloth , Isai. 64. 6. Omnis nostra humilis justitia , recta forsan , sed non pura , saith Bernard : And since the Lord appointed Aaron as a type of Christ , to bear the iniquity of the holy things of his people , Exod. 28. 38. we must therefore confess with St. Austin , that our righteousness here consisteth ▪ Potius in remissione peccatorum quàm in perfectione virtutum . As therefore Job professeth , If I say I am perfect , mine own mouth shall prove me perverse , Job 9. 20. And David , Enter not into judgment with thy servant , for in thy sight no flesh living shall be justified , Psal. 143. 2. And Paul , Though I know nothing by self , yet am I not thereby justified , 1 Cor. 4. 4. So this holy man Nehemiah prays to be spared , as well as to be remembred , as knowing that the reward is of mercy , and not of debt . a It was a sweet and golden confession which Bernard made , when he thought himself to be at the point of death : I confess , said he , I am not worthy , I have no merits of mine own to obtain Heaven by : But my Lord had a double right thereunto , an hereditary right as a son , a meritorious right as a Sacrifice : He was contented with the one right himself , the other right he hath given unto me ; by the vertue of which gift I do rightfully lay claim unto it , and am not confounded . 3. For Vindication against the misconstruction of perverse men . Nehemiah had many and great adversaries , who raised false rumors upon him , and were likely to misrepresent all that he did , as the Psalmist complained of his enemies , That they wrested his words , Psal. 56. 5. So did the enemies of Nehemiah put perverse constructions upon his worthy actions , Nehe. 6. 6 , 14. And therefore he prays unto God to remember him , and to strengthen him ; to remember them , and to rebuke them , Vers . 9 , 14. In great services we have all reason to minde these three things ; to beg of God pardon for our failings ; acceptance of our services ; vindication of our innocency , and rebuke of our adversaries . Now because Nehemiah , as a Governor , had work still to do ; therefore we may allow this Prayer a Prospect forward in relation to actions which he was to do : And they serve for special instruction unto us , upon that accompt ; For besides that , the Prayer as to these actions , may take in the three former particulars , of acceptance , pardon and vindication . There are three things more which may be comprised in it under that aspect : It is a Prayer . 1. For counsel and direction , Remember me to teach me . I have great and weighty businesses go through my hand and care ; I am subject to errors and mistakes ; one miscarriage of mine might open the mouthes of many to reproach me , might sadden the hearts of many who love and honor me , might be of dangerous consequence to all thy people ; Remember me therefore to teach me , shew me the way wherein thou wouldst have me to go ; let not mine ignorance betray me to dishonor thee , or to inconvenience thy people . So David prayed , Make thy way strait before my face , Psal. 5. 8. Cause me to know the way wherein I should walk , Psal. 143. 8. So Solomon , I am but a childe , I know not how to go out or come in : Give me therefore an understanding heart , that I may discern between good and bad ; For who is able to judge this thy so great a people ? 1 King. 3. 8 , 9. The greater the actions are which we undertake , the greater need we have to implore wisdom for the direction of them ; Even wisdom to plough and sowe is ascribed unto God , Isai. 28. 24 , 29. How much more necessary is it in profound and abstruse actions to implore his guidance ? 2. For Assistance ; for when we know what to do , we have weak hearts and weak hands , apt to be discouraged , apt to flag and hang down , except he be pleased to animate and strengthen them , and as he hath promised , that he will hold our hand that it may not miscarry , Isai. 42. 6. We must all say as Nehemiah did , Strengthen thou our hands , Chap. 6. 9. As Jehoshaphat did , We have no might , we know not what to do , 2 Chron. 20. 12. And therefore our eyes are upon God ; He it is that girdeth with strength , Psal. 18. 39. It is not we that do any thing , but the grace of God which is with us , 1 Cor. 15. 10. Phil. 4. 12 , 13. Isai. 26. 12. 3. For Success ; for when we are taught , and when we are strengthned , yet still we must wait upon God for his blessing . We by his help may do our works , but he reserveth it to himself as his peculiar work to impart the blessing : We may draw the Patent , but the Prince onely can command the Seal , and make it thereby valid and effectual , Psal. 127. 1 , 2. Paul and Apollo can onely plant and water , but the increase is from God alone , 1 Cor. 3. 6. The race is not to the swift , nor the battel to the strong , &c. But the power and providence of God over-ruleth all , Eccles. 9. 11. And when he pleaseth , an handful of men shall discomfit a mighty host , as Gideon did the Midianites with Three hundred men : And fewer then Ten thousand Grecians did vanquish an army of Three hundred thousand Persians , in the famous battel at Marathon , as Pausanias and Valerius Maximus give the numbers . Now lastly , with relation unto all performances which he had , or should dispatch , so this Prayer is a Petition for that gracious Reward which the Lord is mercifully pleased to encourage his services by , in those great and difficult works whereunto he calleth them , whereby not his servants onely but his own Son , have been animated to endure sufferings and to despise shame , Heb. 11. 26. & 12. 2. For the expected promises do awaken our patience in the Lords work , Heb. 10. 36. 2 Cor. 7. 1. The Apostle pressed forward to the price , Phil. 3. 14. Fought his fight , finished his course , kept the faith , in pursuance of that Crown of Righteousness which was set before him , 2 Tim. 4. 8. For in keeping the Commandments , there is a great Reward , Psal. 19. 11. And this indeed is matter of comfort and encouragement unto us , that though the works which we are to do , are difficult , and we have withdrawing hearts , and weak hands , and fainting spirits , and potent enemies , and strong temptations , and having conflicted with all these , may haply lose our thanks with men , and possibly be rewarded with hatred and ill-will ; yet we work for a Master who remembers all , who keeps an accompt of but a cup of cold water , which is given to him in any of his poor servants . If a Raven feed his Prophet ; if Dogs lick the sres of Lazarus ; if Rotten rags draw Jeremy from a Dungeon ; if a broken Potsherd stand Job in any stead in his afflictions ; if a Basket be a means to deliver Paul , or Stalks of Flax to hide the Spies of Israel ; if the cover of a Well do protect Davids Intelligencers , if spread Garments and broken Boughs contribute any thing towards the honor of Christ , there shall be a Record kept , and an honorable Mention made of the services even of these inanimate Creatures . O what a good Lord do we serve , who keeps a Book for our sighs , a Bottle for our tears , a Register for but two Mites cast into his Treasurie ? Who keeps a Record of gleaning of Barley , dipping in Vinegar , of a Cake of Meal , of a Table , a Stool , and a Candlestick , and esteemeth himself a debtor for such poor things , as men scarce value for ordinary courtesies ? Who would not put forth all his strength in the service of such a Lord , who takes notice of the least that that can be done , who rendreth Robes for Rags , Crowns for Crums , turns our Water into Wine , gives a weight of glory for light afflictions , and eternal wages for a little momentary service ? Now in that this good man doth as often as he makes this Prayer , make mention of God as his God , Remember me , O my God : We may from thence certainly infer , that by this consideration he had been greatly animated in his undertakings , by the which he was so much comforted in the review of them , and encouraged to pray for a merciful reward unto them . And this leadeth us unto Three Observations , which I shall but name . I. That a sound faith and particular interest in God as our God , is a special principle to quicken us in great and honorable undertakings . It set Nehemiah at first to improve his relation unto the King of Persia for the good of his people , and the City Jerusalem , Nehem. 1. 11. & 2. 4 , 8. And by the same Argument he encouraged the people to valor and resolution , Nehe. 4. 20. The Church professeth , That in the name of their God they would set up their Banners , Psal. 20. 5. David went unarmed in the confidence of that name against Goliah , because God was the God of the hosts of Israel , 1 Sam. 17. 45. In all their marches and motions in the Wilderness , this was their comfort , That they had a God which went before them as their Captain , who was able to scatter all their enemies , Num. 10. 35 , 36. Psal. 68. 7 , 8. In this confidence Asa and Jehoshaphat applied themselves to God as their God , and went on with courage and comfort against huge armies of enemies , 2 Chron. 14. 11. & 20. 6 , 7 , 11 , 12. By this faith , Gideon , Barak , Sampson , Jephthah , David , subdued Kingdoms , obtained Promises , stopped the mouths of Lions , quenched the violence of the fire , escaped the edge of the Sword , out of weakness were made strong , waxed valiant in fight , &c. Heb. 11. 32 , 34. 1. Faith is an active and working grace ; Remembring your work of faith , saith the Apostle , 1 Thes. 1. 3. It will not let men be idle or unfruitful , 2 Pet. 1. 8. It knows what a back and strength it hath in the truth and power of God , through whom it can do all things , Phil. 4. 13. And thereupon what it findeth to do , it doth with its might . 2. It is an Heroical grace , as the Philosopher saith of Wisdom , That it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the knowledge of the most honorable things ; so we may say of Faith , That it undertaketh the most honorable things , eyeth great objects , pursueth great ends , looketh upon all things as possible , Mark 9. 23. and therefore is not dismayed at any . What an Heroical Faith was that of Joshuah , whereby he prevailed with God in Prayer to stop the course of the Sun and Moon , while Israel was avenged on their enemies ? Josh. 10. 12. And though Ordinary Faith be not a Faith of miracles , yet it hath a nobleness and a greatness in it , whereby it can in the assurance of its interest in God , set upon great actions which are conformable unto his Will . 3. It is a valiant and victorious Grace , is not afraid of Men or Devils when it hath made sure of God . It quencheth the fiery darts of Satan ; it overcomes the world : One David having God for his God was not afraid of Ten thousand of Armies of men , Psal. 3. 6. & 27. 3. By his God , he can run through a Troop , and leap over a Wall , and break a Bow of Steel , Psal. 18. 29. Nothing is invincible to Faith , it can level Mountains , Zach. 4. 7. It can more then conquer greatest difficulties , Rom. 8. 35 , 37. As one man by an Engine may move Bodies , which an hundred without it could not stir ; so by the Engine of Faith , things are many times effected , which to sense and reason do seem impossible . 4. It is a Patient Grace ; it is not discouraged with every obstacle , nor dismayed with every terriculament , nor wearied with every encounter ; but like Box , or Holly , and such other Trees , retains its verdure in the Winter , and holds out amidst all difficulties unto the End , knows how near the promised mercies are , and doth chearfully press forward towards them ; says with those in the Prophet , Isai. 25. 9. This is our God , we have waited for him , and he will save us . Faith doth not suffer a man to draw back , but patiently to continue in well-doing , that he may after a little while receive the promises , Heb. 10. 36 , 39. Rom. 2. 7. 5. It is a Praying Grace , can in every exigent and distress call down invisible help from God : And none go with more vigor about any enterprise then they , who being backed with potent friends , and having free-access unto great Treasures , are able in any extremity to obtain the concurrent counsels and succors of others , to further their designs . The Apostle bids us by Faith to ask wisdom of God , that thereby patience may go thorow and have her perfect work , Jam. 1. 4 , 5 , 6. God hath honored Faith and Repentance , in the Gospel , above other graces , because they have a peculiar vertue to carry us out of our selves in Prayer unto God : And no graces do more promote great actions then self-denying graces , when men have ends and aids above themselves . Carnal ends , domestical interests , and private affections , do usually obstruct noble undertakings ; because such men , as soon as storms arise , and difficulties shake them , forsake the proper and internal merits of the business , and hold or alter their resolutions , according as their own personal hopes or fears do dictate unto them . And therefore the best way to make strong and steady progress in any serious employment , is to have God for our God , that in every difficulty we may be able to have recourse unto him for counsel , wisdom , succor , support , and may be strong in the Lord , and in the power of his might . II. As Faith is a special principle of action in great undertakings ; so it is a special ground of comfort in the reviewing of them , when we can say , In this action , though full of many difficulties , yet Faith in God as my God , hath upheld me and carried me through it to the end : I have undertaken it not in mine own strength , nor in the confidence of mine own wisdom ; but in an holy fear , and comfortable dependance upon God ; I have aimed at his glory , and at publick interest ; I have not immixed nor interwoven in it , any carnal counsels , or sinful projects of mine own : I have labored to keep a good conscience in doing of mine own duty , and have cast my self upon his holy providence for the event : In this case the Lord doth ordinarily return such an answer of peace to works that are done in the fear of his name , by the rule of his Word , in the comfort of his promises , and with submission to his providence , as that one way or other , the heart shall be able to take comfort in it : For Faith is a successful grace , and hath a promise of prospering . Believe in the Lord your God , so shall you be established ; beleeve his Prophets , so shall you prosper , 2 Chron. 20. 20. By Faith , Israel passed through the Red Sea , and saw the victory of their Faith in the ruine of their proud enemies , Exod. 14. 30 , 31. If the Lord bless the undertaking it self , with a desired success , Faith hath this comfort , That it is a blessing received from the hand of a Father , an evidence of his love , an accession unto the gift of his Son ▪ with whom he freely giveth all other things . It is the portion which God hath graciously given unto his servant ; and though the thing given be good it self , yet the favor and blessing of God which comes along with it , is much more excellent ; as the Money in the Mouth of the Fish , or the Pearl in the Body of the Oyster is more precious then that which was the vehiculum of it . And on the other hand , if the Lord suffer not our labors to succeed , yet he is our God himself still , and all desireable good is eminently comprised in him , who is a God All-sufficient to those that walk before him , and are upright . Though he answer me not in the particular , wherein I waited upon him , he ever answers Secundum cardinem desiderii , in such a way as is better for me : Though the issue be not secundum voluntatem , according to my will , yet it is ever ad utilitatem , according to my profit and good . Paul had not the thing he expresly prayed for , to have the messenger of Satan depart from him , but he had a sufficiency of grace to uphold him , which was much better . And as a Merchant is not angry with his Factor , though he send him not the commodities he wrote for , if he send him those which are ten times more beneficial ; no more is a believer displeased with the good providence of God , when he receives in answer to his labors and prayers , not what himself expected , but what God knew much better for him . III. A special interest in God as our God , is a notable argument in Prayer , for the obtaining of a gracious Reward unto our sincere Services ; for upon this ground doth this holy man thrice desire to be remembred of God : And upon this ground did our Saviour teach his Disciples to build all their Petitions by calling God Our Father . It is the Prayer of Faith , the Prayer of a righteous man that is effectual , Jam. 5. 15 , 16. For the Lord will not hear those that regard iniquity in their heart , their Prayer is an abomination , Psal. 66. 18. The Lord is far from the wicked , but he heareth the prayer of the righteous , Prov. 15. 29. It is true , he is pleased sometimes to take notice of the Cries and Prayers of Nature , and to return some answer unto them , that even wicked men may know that it is not in vain even for them to seek the Lord ; and therefore such as their Prayers are , such returns he is pleased many times to make unto them . So God heard the voice of Ishmael crying for Water , and shewed Hagar a Well , Gen. 21. 17 , 19. He took notice of the humiliation of Ahab , and thereupon respited the judgment which he had threatned , 1 King. 21. 29. As Abraham , though he gave the blessing and the inheritance unto Isaac , yet he gave gifts to the rest of his children , Gen. 25. 5 , 6. So the Lord , though he reserve his great Reward for the heirs of promise , yet he leaveth not himself without witness even amongst others , giving such benefits unto them as they tender services unto him ; they give none but outward services , desire none but outward benefits ; and according to the nature of their services and desires , the Lord answereth them with meer outward good things . But the Prayer of Faith , pleading the great and precious promises of the new Covenant , and calling upon God as a Father by the Spirit of his Son shed abroad into the hearts of those who are heirs of promise , hath two great advantages above any other meer Natural prayer . 1. It is sure to obtain pardon for what failings and miscarriages proceed from humane infirmity , the Lord sparing his children , as a man spareth his own son that serveth him , Mal. 3. 17. and Christ bearing the iniquity of our holy things . 2. It is sure to obtain spiritual rewards for those holy and sincere performances , which proceed from the grace and assistance of the Spirit of Christ ; the Lord being pleased , first , by his grace to work all our works for us , Isai. 26. 12. And then by a second grace to reward them , and to crown his own mercies in us . For verily there is a reward for the righteous , Psal. 58. 11. Matth. 10. 41. And thus we receive grace for grace ; the grace of remuneration for the grace of obedience ; the grace of God enabling us to work , and the grace of God rewarding us for working : For though it be the work which is rewarded , yet the reward is not of mans work , but of Gods grace , Rom. 4. 4. & 11. 6. Both these graces did this holy Nehemiah beg , in the confidence of his interest in God as his God . Remember me , O my God , concerning this also , and spare me , according to the greatness of thy meroy , Nehe. 13. 22. Remember me to spare me for my sinful infirmities ; remember me to reward me for my sincere performances ; and both these onely upon the accompt of thy great mercy . Nothing but great mercy passeth by many sins ; nothing but great mercy rewardeth weak services . I have done with the words , and have from all but a word more to say unto you . What the nature of that great undertaking is , which God hath thus graciously moved your hearts to begin at the doors of his Sanctuary , and to consecrate your selves unto , by inquiring of him , and seeking of him a right way , is much better known to you then to me , who have little inspection into such things : But being a very weighty business , and possibly full of variety and difficulty , and all men being subject to errors and mistakes , to impotency and infirmity , to sinful failings and defects , to difference of judgments , and divided affections , and all humane actions being obnoxious to misconstructions and various miscarriages : And God having reserved events and successes in his proper power , it is therefore your duty in all your addresses unto action , to make your first applications unto God , that he would lead you by his Spirit , and cause you to make his Word your Counsellors ; that he would work all your works for you , and shine upon your counsels and undertakings by his special blessing ; that he would preserve you from all mistakes and misunderstandings , and pour out upon you a spirit of unity and agreement ; that he would forgive all your failings , and teach you to approve your hearts and consciences unto him in well-doing ; that your labors may so be conversant about treasures here below , as that your hearts and affections may be upon things above ; and you may with such sincerity , courage , zeal , and holy affections , go through the duties of your places and callings here , as that you may be able to look backward with comfort upon a fruitful life , and forward with Faith and Hope upon a glorious Reward , and conclude your lives and your labors , as Nehemiah doth his Book , with a Remember me , O my God , for Good . And we should all learn so to lead our lives , with such an eye to Gods Word and Rule , to his glory and honor , to the service of his Church , and our Generation ; to be so diligent , careful , prudent , sincere , trusty , faithful , in every service which lieth upon us , as that when we come to die , and give up our accompts to him , we may be able to say , Lord , I have been faithful in that little service wherein thou hast employed me , let me now enter into my Masters joy : I have remembred thy Name , to glorifie thee : I have remembred thy People , to serve them : I have remembred thy House , and the Offices thereof : I have remembred the Widow , the Fatherless , the Poor and Helpless , to provide for them : I have remembred every trust imposed upon me , and have not by any wilful indiligence , imprudence , or unfaithfulness betrayed it , but have labored to adorn my general calling by sincerity and fidelity in my particular calling : And now , be thou graciously pleased to remember me for good , and to spare me according to the multitude of thy mercies . FINIS . Notes, typically marginal, from the original text Notes for div A91736e-570 Zenophon . Cyropaed . Budaeus de Asse . lib. 4. Breerwood de Nummis . pag. 16. Raleigh . lib. 2. cap. 17. sect. 9 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Marc. Antonin . lib. 6. sect. 2. Vid. lib. 10. sect. 11. Vid. Baron . An. 45. sect. 42. Romanos magnos feceruni domi industria , for is justum Imperium , animus in consulendo liber , neque libidini neque delicto obnoxius . Vid. Aug. de Civit. Dei . lib. 5. c. 12. & 15. Pausan. lib. 10. pag. 654. Gr. Lat. Dionys Hal. Antiquit. lib. 7. P. 419. a Vid. Exemplum Chaeracratis & Chaeraphontis apud Xenophont . lib. 2. Memorabil . pag 744 , 746. Edit. Paris . 1625. Vid , Chrysost. in Psal. 131. 1. Latius regnes avidum domando spiritum , quàm si Lybiam remotis Gadibus jungas , & uterque Polus serviat uni . Horat. Vid. Philip . Camerar. Hor. subcisiv . part . 3. c. 26. Lactant. lib. 3. c. 15. Hilar. in Psal. 54. August . 83. quaest. qu. 71. Omnia mundata facta deputantur quando quicquid non fit , ignoscitur . Aug. Ille facit ut saciamus . Aug. ep. 105. Lucretius . De verbis Isaiae , Serm. 5. Aug. de Civit. Dei , lib. 19. cap. 27. Et — contra Cresconin . Gram. lib. 3. c. 80. Chap. 13. 22. a Affuit Satan improbis ●um accusationibus pulsans — Ille territus & turbatus ait , Fateor non sum dignus ego nec propriis possum meritis regnum obtinere Coelorum . Caeterum duplici jure illud obtinens dominus meus , haereditate patris , & merito passionis , Altero ipse contentus , Alterum mihi donat , ex cujus dono jure illud mihi vendicans non confundor . Guliel Abbas in vita Bern. lib. 1. cap. 12. Bene ac sapienter majores instituerunt ut rerum agendarum , it a dicendi initium à precationibus capere . Plin. Panegyr . Vide Pinedam derebus Solomonis , lib. 3. cap. 9. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arat . Certum est nos velle cum volumus , sed ille facit ut velimus , &c. Aug ▪ de Grat. & lib. Arb. c. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ▪ &c. Xenoph. de Expedit . Cyri. lib. 3. Valer. Max. lib. 5. c. 3. Pausan. l. 4. Matth. 10. 24. 1 King. 17. 6. Luke 16. 21. Jere. 38. 11. Job 2. 8. 2 Cor. 11. 33. Josh. 2. 6. 2 Sam. 17. 18 , 19. Matth. 21. 8. Mal. 3. 16. Psal. 56. 8. Mark 12. 42. Ruth 2. 8 , 9 , 14. 1 King. 17. 13 , 15. 2 King. 4. 8 , 9. 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Clem. Alex. Strom. lib. 5. Per fidem Christi non sumus liberi ab operibus , sed ab opinionibus operum . Luth. Est res viva , potens , operosa , &c. Luther in Gen. 12. fol. 153 Metaphys. lib. 1. Fides maxima & Heroica operatur , Luth. in Gen. 29. Credenti omnia sunt possibilia ; fides facit ex eo quod nihil est ut sit , & ex impossibilibus facit omnia possibilia . — Figit cor in illud quod omnino eis absurdum & impossibile , contentum verbo . Luth. in Gen. 27. fol. 405. Aug. Confes. lib. 5. c. 8. Bonus Deus qui non tribuit saepe quod volumus , ut tribuat quod malimus . Aug. epist. 34. & Tract. 73. in Joan. & Tom. 7. lib. de Unitat . Eccles. c. 19. & contr. Julian . lib. 5. cap. 4. & ep. 121. cap. 14. 
A91739	----	Divine efficacy without humane power. Opened in a sermon preached at St. Margarets Church in Westminster before the Right Honourable the House of Commons, June 28. 1660. Being the day of solemne thanksgiving for the happy return of the Kings Majesty. / By Edward Reynolds D.D. and chaplain in ordinary to his Majesty. Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A91739 of text R203408 in the English Short Title Catalog (Thomason E988_27). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 72 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A91739 Wing R1246 Thomason E988_27 ESTC R203408 99863371 99863371 115567 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A91739) Transcribed from: (Early English Books Online ; image set 115567) Images scanned from microfilm: (Thomason Tracts ; 147:E988[27]) Divine efficacy without humane power. Opened in a sermon preached at St. Margarets Church in Westminster before the Right Honourable the House of Commons, June 28. 1660. Being the day of solemne thanksgiving for the happy return of the Kings Majesty. / By Edward Reynolds D.D. and chaplain in ordinary to his Majesty. Reynolds, Edward, 1599-1676. [12], 43, [1] p. Printed by Tho. Ratcliffe, for George Thomason at the Rose and Crown in St. Paul's Church-yard, London : 1660. The first leaf bears letter of thanks from the House of Commons. Annotation on Thomason copy: "June. 30". Reproduction of the original in the British Library. eng Sermons, English -- 17th century. A91739 R203408 (Thomason E988_27). civilwar no Divine efficacy without humane power.: Opened in a sermon preached at St. Margarets Church in Westminster before the Right Honourable the H Reynolds, Edward 1660 12056 14 25 0 0 0 0 32 C The rate of 32 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-05 Robyn Anspach Sampled and proofread 2007-05 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion DIVINE EFFICACY WITHOUT HUMANE POWER . Opened in a SERMON Preached at St. Margarets Church in Westminster before the Right Honourable the House of COMMONS , June 28. 1660. Being the day of solemne Thanksgiving for the happy Return of the Kings Majesty . By EDWARD REYNOLDS D. D. And Chaplain in ordinary to his Majesty . LONDON , Printed by Tho. Ratcliffe , for George Thomason at the Rose and Crown in St. Paul's Church-yard , 1660. Friday 29th . June 1660. Ordered , THat the thanks of this House be given to Dr. Reynolds , for his great paines in preaching and carrying on the work of publick Thansgiving , before the House at Saint Margarets Church Westminster yesterday , and he is desired to Print his Sermon then preached , and is to enjoy like Priviledges in Printing , as hath been allowed to others in like Cases . And Mr. Pryn is desired to acquaint him herewith , and to give him the thanks of this House accordingly . W. Jessop Cl. of the Commons House of Parliament . TO THE RIGHT HONOURABLE THE COMMONS OF ENGLAND IN PARLIAMENT Assembled . Right Honourable , IT may justly seem strange unto you , That , when Joy is one of the swiftest affections of the soule , and of all other most impatient of suppression . This Sermon , preached before you on one the greatest solemnities of Joy that this Nation hath seen , should have yielded such slow and lingring obedience unto your commands , and like Cushi should come last with the tyings of a Restored King , for which I have no other Apology to make but this , That the joy of one Service did retard the hast of another . For having , together with some other of my Reverend Brethren , received a command from his Sacred Majesty , ( whose heart is zealously set upon healing the breaches and divisions which are in the Church of God amongst us ) to draw up some materials towards so happy a work ; and finding , That in papers of such a nature , brought under the view of different judgments , ( wherein every clause , yea , many times single words and particular expressions , prove the subject of long debates ) it is impossible to make such dispatch , as otherwise the urgency of the design doth passionately call for : the necessary and constant attendance upon that service , did put for a time a suspension upon the obedience , which I was ready much sooner to have yielded unto your Commands , for publishing this Sermon . It is now at last , by Gods assistance , come forth , and sheweth how easily the Spirit and providence of God ; can erect his Temple , and provide for the Interests of his Truth and Worship , though the instruments of it be utterly destitute of humane power . It is indeed an happy thing , when they who have power will exert it for God , and lay it out upon the service of his House . But though they should want hands or hearts to build the Church , God hath ever a residue of Spirit to advance his own work by , and knows how to infatuate all Counsels , and to dissipate all enterprizes and machinations which are framed against it . Our eyes have seen how easie it is with God to dissolve and demolish the most cunningly erected structure , which either policy could contrive , or power support , and that with a still voice , and in a silent way , without so much as drawing a Sword , or striking a blow to effect it . How he can do things which we looked not for , by rebuking seas , and levelling mountaines , and melting Armes , and scattering the beasts of the reeds , and making a plain and sudden way through insuperable difficulties to bring home our DREAD SOVERAIGN to his Throne and Native Dominions again . And he who hath wrought wonders for us in these our Civil concernments , can do the like for his Church , ( the Interests whereof , are , of all things on the Earth , dearest unto him ; and the welfare and happinesse whereof , all the Earthquakes and Concussions , which have beene amongst us , do call aloud unto you , to looke after , aad to be tender of . When the Lord shakes heaven and Earth , Churches and States , it is to make way for him who is the Desire of all Nations . If Christ , and the Glory of his holy Ordinances , and spiritual worship be not more exalted ; If the sonnes of Levi be not purified , that they may offer unto the Lord an offering in righteousnesse ; if the House of God be not purged of corruptions ; if pompe and splendor , and terrene interests be the things most passionately prosecuted , and the vitals and essentials of Religion , the great things of the Law , purity of Doctrine , spiritualnesse of Worship , power of Godliness but in the second place regarded : If we be zealous for mint and cummin , and philacteries and precepts of men , and have not a proportionable fervour of zeale for the Magnalia Dei : Certainly God will yet reckon with us , and call us to an account for all the blood which hath been shed , for all the Treasure which hath been exhausted , for all the Judgements and mercies , for all the providences and wonders which have been expended upon us . I speak not this to accuse , but onely to awaken ; not to charge , but onely to beseech you to consider , whether the Lord do not expect , That after such vicissitudes of wonders as we have seen , ( especially having inclined the heart of our GRACIOUS SOVERAIGN unto moderate , healing , and Reforming Resolutions , ) you should together with him take up the same purposes , to make the Church of Christ amongst us more holy and happy then ever it was before . For certainly never any Parliament had greater advantages to promote Religion , than you have . I shall conclude this Dedication and addresse unto you with the words of Azariah the Prophet unto Asa , The Lord is with you while you be with him , and if you seek him , he will be found of you , but if ye forsake him , he will forsake you . The Lord shine upon all your Counsels . From my Study , July 24. 1660. Your Honours most humbly and devoted in all duty and obedience EDW. REYNOLDS DIVINE EFFICACY WITHOUT HVMANE POWER . Opened in a Sermon Preached at St. Margarets Church in Westminster , before the Right Honourable the House of COMMONS , June 28. 1660. ZACH. 4. 6. Then he answered and spake unto me , saying , This is the word of the Lord unto Zerubbabel , saying , Not by might , nor by power , but by my Spirit , saith the Lord of Hosts . IN the former part of the Chapter we have a Vision of a golden Candlestick , with a Bowle and seven Lamps and Pipes , and two Olive Trees on either side of the Bowle , out of which the Candlestick was supplied with Oyle . The Prophet being prepared by an humble sense and confession of his own ignorance to receive fuller instruction concerning it , is by the Angel in these words acquainted with the minde of God therein . Teaching us by the way not to despond or be discouraged by the difficulty of the Scriptures from the studying of them , but to be humbled under the sense of our own blindness , and to stir up in our selves a serious desire after fuller knowledge of God in them , and to betake our selves unto Christ , to reveale the counsel of God unto us ; and then to rest assured that the Lord will help our infirmities , and give us an understanding to know him , so far as shall be necessary for our condition and salvation . According unto those gracious promises , The meek he will teach his way , and shew them that fear him his Covenant , Psal. 25. 9 , 14. If any man will do his will , he shall know of the doctrine , whether it be of God , John 7. 17. Unto him that ordereth his conversation aright , I will shew the salvation of God , Psal. 50. 23. 1. We are here to enquire why this word is sent unto Zerubbabel ? We finde that the Lord stirred up Josuah and Zerubbabel , as principal Instruments , whom he would use in building the Temple , and restoring his worship ; which accordingly we finde them setting about , Ezra 2. 68 , 69. Ezra 3. 2 , 8. The work by the power and malice of the Samaritans , was obstructed from the dayes of Cyrus to Darius . The Lord by the Prophet Haggai and Zachariah raised up the hearts of Zerubbabel and Josua to revive the work , Ezra 5. 2. And as we finde Josua and Zerubbabel the two chief Builders , so we finde two chief Enemies resisting these two in that service . Satan a spiritual enemy resisting the spiritual office of the Priest . Tatnai and others as States-men opposing this enterprize in civil respects , as injurious to the King . In the former Chapter the Lord in a Vision comforted Josua , and rebuked Satan . In this Vision he comforteth Zerubbabel , and rebuketh that mountain of opposition which was raised against him , very fit and necessary it was that both Instruments should be encouraged , that both Adversaries should be rebuked . 2. We are to enquire how these words are an Answer to the Prophets Question , and an Exposition of the Vision which he saw ? The Resemblance between the Vision and the Word stands thus . As the Candlestick was set up without mans hands , and fed with oile dropping into it immediately from the Olive trees without any humane help thereunto concurring , so the Lord alone , notwithstanding the opposition of men , and weaknesse of his people , would by his Spirit alone bring this work to a consummation , and magnifie his power in the weaknesse of his Instruments . Zerubbabel must not be dismayed , because mountaines of opposition are in his way , the Lord being able to level and remove them all , Matth. 17. 20. As he said by Haggai , The silver is mine , and the gold is mine , Hag. 2. 8. If I would that way have made this Temple glorious , I could as easily do it now as I did before , but I have another glory and a greater to fill this House withal . So here , if I would erect this House by power , I could easily have done it , being the Lord of Hosts . But I have another way to do it by , even by my Spirit , It shall appear to be the work of mine alone Grace , and thereunto shall my people with all thankful acclamations ascribe it , crying Grace , grace unto it . My Spirit is here opposed to an Arme of flesh , as Isa. 31. 3. to signifie that the Lord alone would bring this work to pass , without the help of humane power , as he said by the Prophet Hosea , I will save them by the Lord their God , and will not save them by Bowe , nor by Sword , nor by Battel , by Horses nor by Horsemen , Hos. 1. 7. As Christ was conceived not by humane Generation , but by the power of the most high , Luke 1. 35. So the Temple , a type of Christ , was to be raised by the power of the Spirit guiding various intercurrent providences unto that end . 1. The Spirit did powerfully stir up the hearts of Zerubbabel , Josua , and the people to the work , Hag. 1. 14. 1. By pressing upon their hearts the judgements which they had suffered for their neglect of this great work , ver. 6 , 9 , 10 , 11. 2. By comforting them with the assurance of his presence and assistance , ver. 13. 3. By minding them of their coming out of Egypt , which was the alone work of the Spirit of God , which Spirit did still remaine amongst them , Hag. 2. 5. 4. By giving them assurance of a signal blessing , from the day that they should set about this work , chap. 2. 19. 5. By promising them the Messiah , who was to come , and to fill that Temple with his glory , thereby comforting them against their want of silver and gold , wherewith they might suppose that House ought to be beautified , as well as the former had been , chap. 2. 7 , 8 , 9 , 21. 6. By assuring him that no power should stand in his way to hinder or obstruct the accomplishment of this work , v. 22 , 23. 2. The spirit ordered the Letter of the enemies for hindring the work unto the promoting of it against their wills , Ezra 5. 6. 3. The Spirit put it into the minde of Darius to confirme the decree of Cyrus , and to adde enlargements thereunto , that they might offer sacrifices , and might pray for the life of the King and his sons , Ez 6. 6-12 . In the words observe , 1. The general scope and intent of them , an encouragement to build the Temple , though they then wanted power to effect it . 2. The meanes of this encouragement , A Word of the Lord . 3. The Vehicula whereby this word is conveyed , by the Angel to the Prophet , by the Prophet to the Prince , then HE answered and spake unto ME . 4. The subject of this encouragement , Zerubbabel . 5. The matter of the comfort set forth , 1. Negatively , Not by might nor by power . 2. Positively , but by my Spirit , saith the Lord . From the words thus opened , we may 1. Observe the great care of the Lord to heale and remove the discouragements of his servants , whereby they might be weakened in any work unto which he calleth them . If Satan resist , he shall be rebuked , if mountains stand in the way , they shall be levelled ; If royal Edicts hinder , they shall be revoked ; if sad and desponding thoughts disquiet , they shall be removed . God never sets his servants on work , and then leaveth them to their own fears , but ever proportioneth assistance and comfort to the difficulties of the service whereunto he calls . Though his Authority alone be argument enough unto his servants to do what he requireth , yet he dealeth not only in a way of Soveraignty to shew his dominion over us , but in a way of condescension to shew his compassion unto us . He remembreth that we are but dust , and accordingly attempereth his dealings to our condition . If he chastise ▪ it is with the Rod of a man , 2 Sam. 7. 14. If he tempt , it is with the temptation of a man , 1 Cor. 10. 13. If he draw , it is with the cords of a man , Hosea 11. 4. So he deales here with Zerubbabel and Josua . It might seeme to humane Reason an impossible enterprize , for a few poor men , newly crept out of their Graves , to erect so stately a fabrick , resist●●… by Satan , maligned by wise and 〈◊〉 men , obstructed once already by an Imperial Edict for many years together . Therefore as the Lord gave Moses , Aaron and Hur to hold up his hands , so here he sends unto Zerubbabel , Haggai and Zechariah to strengthen his hands , and to assure him , that the Ministry onely , and the Obe●dience should be his , but the work it selfe God would effect by his own power , and that in so strange and wonderful a manner , making use of the very malice of Enemies to promote the designe which they most maligned , as if the house had been built , and the candlestick fed by an immediate Creation . Thus the Lord hath ever dealt with his servants in difficult imployments , he hath answered their objections , resolved their doubts , removed their fears , magnified the power of his grace in their infirmities . Abraham and Sar●● were beyond hope of children , dead unto such a purpose , Heb. 11. 12. Rom. 4. 19. The Lord raiseth him above these doubts , by his omnipotency and alsufficiency , Gen. 17. 1. 18. 14. Jacob was afraid of his brother Esau , the Lord removes it by a Vision of Angels , and his prevalency in wrestling , Gen. 32. 1 , 28. Moses was commanded upon hard service to bring Israel out of Egypt , we find him full of Objections , in every one of which God satisfied him before he dispatch'd him upon the service . They will not believe me , Exod. 4. 1. No ? I will make them know thou comest from me by the miracles I will enable thee to do , ver. 2 — 9. I am not Eloquent , I am slow of speech , unfit to perswade Pharaoh to part with Israel , ver. 10. This God answers by arguments from his omnipotency , presence and continual direction , ver. 11 , 12. There may be a fitter man for so weighty an imployment , finde such an one , the fitter the man , the more successful the negotiation , ver. 13. Here , though the Lord were angry that he should charge God with making an unfit choice , ( who usually in great works hath regard to the lowlinesse of his Instruments ) yet he condescendeth so far as to send Aaron with him to be his mouth to the people , v. 14 — 16. And now when he is made willing to go , and hath captivated his reason unto Gods Will , the Lord himself removes the great reason , which lay as a discouragement upon him ; the fear of those that sought his life , ver. 19. leaves not any doubt unremoved which might have disheartned him in the work . So he dealt with Gideon , call'd him to great service , to deliver Israel from the Midianites , Judges 6. 13. Gideon is presently at Moses his fence , My family is poore , and I the meanest in it , wherewith shall I save Israel ? ver. 15. Wherewith ? By my Power , I am with thee , v. 16. How shall I know that ? Shew me a signe , v. 17. The signe comes , and that puts him into a new feare . Timor etiam auxilia reformidat . It betrays the succours which God and Reason offer , ver. 22. The Lord removes that fear , Thou shalt not die , ver. 23. but even then sets him upon a work which endangered his life , v. 25 — 30. His Father hath no sooner satisfied the people , and saved his life , ver. 31 , 32. but a new feare ariseth , the Midianites and Amalekites gather together against Israel . Gideon obeys Gods call , but wants signes to remove doubts , ver. 34 — 40. He is gratified in them ; but then he is exercised with a great temptation . His Army must be lessened from thirty two thousand unto but three hundred men . He obeys , but fears still , Judg. 7. 10. and this fear is removed by a dreame of one in the enemies camp , ver. 13 , 14. And being so many ways confirmed , he sets on the work and prevaileth . This is very suitable to the goodnesse of God , who knows that we have no strength of our own , that we cannot serve him but by the grace and help we receive from him . We give him of his own , 1 Chr. 29. 14. Quisquis contendit haberi posse charitatem Dei sine Dei Adjutorio , quid aliud contendit quàm haberi posse Deum sine Deo ? saith Saint Austin . It concerns the Lord in honour to back his servants to his own work , when the opposition they meet with is not against them but for his sake ; when Israel fled , Gods great name was concerned , Jos. 7. 8 , 9. and therefore Asa prayed , Let not man prevaile against thee , 2 Chron. 14. 11. It is that which he hath promised , never to faile nor forsake us , Jos. 1. 5. to be with us while we are with him , 2. Chron. 15. 2. to keep us in our wayes , Psal. 91. 11. The way of the Lord is our strength , Prov. 10. 29. We are ever under Gods protection while we are in Gods way . He will encamp about his house , and will be a wall of fire unto it . From this point we learn , 1. That even when we are about Gods work , we must look for difficulties , some arising from within our selves , our own ignorance , weaknesse , frowardnesse , impatience , which usually make easie things hard ( such is Christs yoke in it self , though to our corruption it may seem irksome . ) However , though we bring never so much love and resolution to the work , yet Satan will resist us , the world will hate us , God himself will try us , and put us hard to deny our selves , to empty our selves , and to captivate our Reason unto his Will . There will be mountains in our way , when we are to build Gods house ; mountains of pride and prejudice , and high imaginations , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , within our selves : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as Greg. Nazianzen speaks , we are strong and learned against our selves and our own good ; and mountains of opposition and contradiction from others , who will ever maligne , and , as they are able , obstruct the prosperity of so good a work . And therefore we may not lean on carnal wisdome or self-confidence for performance of any duty , as being wholly in our selves without strength . Novi ego istos in pace leones , in praelio Cervos , said Tertullian , a man may be more then a man before the battel , and lesse then a woman in it , as Peter was ; None sooner fall then they that fight in their own strength , Numb. 14. 44. 2. We must not murmure against the Lord , nor complaine of austerity in him , as if he called us to harder conditions then we can bear ; this was Jobs error , when he complained that God dealt with him , as if he had been made of stones or brass , Job 6. 12. We are too apt to esteem our trials singular , our difficulties unparallel'd , and so to chide with our condition , and therein with God , when many times it is not the difficulty of the service , but the impa●ience of the heart which so makes it . We pervert our wayes , and then we fret against God , Prov. 19. 3. A meek and humble spirit will make things easie , which we think intolerable . Take David in a passion , when Nabal refused to send him and his men provision , and compare him with David humbled under the hand of God , when Absolom rebelled , and Shimei cursed him , and then judge how easie an hard duty is to a prepared heart , and how hard an easie thing is to a froward heart . 3. We may not betake our selves to carnal shifts for avoiding any danger , which assaults us in doing duty . If the Lord set us on work , he is able without our sinne to deliver us . Gods alsufficiency is an invincible argument to sincerity , Gen. 17. 1. Why should I make my selfe beholding to a sinful shift , when I have an alsufficient God ? There were some Christians in the Apostles time , who out of confidence in their own knowledge and strength to stand , would venture to eat meat at the Idols table , thereby keeping in with their Idolatrous friends for fear of persecution . To these the Apostle giveth , 1. A sharp Exhortation , to take heed of falling when they think they stand , 1 Cor. 10. 12. 2. An answer to their fears , that God will not suffer them to be tempted beyond the strength which he will supply them withal , verse 13. 4. We may not therefore shrink from duty upon any discouragement , but follow the call of God , and be upright before him . When it is our duty to obey , it is his promise to protect . Say not with Solomons sluggard , There is a Lion in the way , Prov. 22. 13. but remember there are Angels with us to bear us in our way , Psal. 91. 11. Jonah was afraid to go to Niniveh , a great , and a wicked City , one man to threaten so many thousands with speedy destruction , it was the next way to be swallowed up , and destroy'd himself . He thinks there was no means to flie this danger but by declining duty . And now he that feared the raging of the people , met with the tempest of the sea , he that feared to be swallowed up of danger , was swallowed up of present death into the belly of the Whale , and the Lord , by delivering him from that death , taught him to trust on his power , who could as well have delivered him from any other . The Lord hath called you , Right Honourable , unto arduous and weighty services ; A very difficult work it is to cure complicated diseases , to extricate and unravel the intangled interests of divided minds , to allay animosities , to calme jealousies , to moderate rigours of judgement , to close distant opinions , to separate the gold from the drosse , the precious truths and worship of God from those many prodigies of error and madnesse , which had so long assaulted it , to settle the house of God , and the hearts of men , upon firme foundations of truth , peace and righteousnesse , to joyn together the sticks of Ephraim and Judah , and to make whole the broken staves of beauty and bands . If you shall now say as David did , make thy way strait before our face ; as Iehosaphat did , we know not what to do , but our eyes are upon thee ; as Paul did , Lord , what wilt thou have me to do ? Thou hast done great things for us , whereof we are glad , thou hath delivered our eyes from teares , our ●ee from falling ; what is it that we now shall render to the Lord for all his benefits ? truly Lord we are thy servants , and would willingly act in our places for thy name , and for the Interests of thy Christ and of his Church , we have no higher design then this , That the God , who hath wrought wonders for us , may be alone magnified and advanced by us , in Orthodox doctrine , in pure Ordinances , in spiritual worship , in united affections , that no unnecessary thing may remain , as a ground of offence , and fomes of division and separation , but that all healing and closing counsels may be used to make us all of one heart and of one soul : If you thus in singleness and uprightness of heart do bespeak the Lord , I can confidently say from him to you , that he will be with you , and uphold you , that his Spirit will level all mountains before you , and break in pieces any gates of brasse , and cut in sunder any bars of iron which stand in your way ; the service he requires of you , he will work for you , he will not only command you by his Authority , but assist you by his Grace . When our interests and Gods are folded up together , when we make his Will our will , and his End our end , we are sure never to fail in our designs , because he can never miscarry in his . We have seen how the Lord encourageth his servants against all difficulties which might dismay them in his service . Now the means by which he doth it , is by a Word , This is the VVord of the Lord unto Zerubbabel . Nothing can so effectually uphold the spirits of men above difficulties and discouragements which they meet with in the duties whereunto they are called , as a seasonable word spoken unto them from God . The VVord of the Lord to Zerubbabel , is confirmation enough against all the oppositions of most potent adversaries . So it was to Josua , I will not fail thee nor forsake thee , &c. Jos. 1. 5 , 8. So to Asa , when he heard the words of the Prophet , he took courage , 2 Chron. 15. 8. The righteous are bold as a Lion , Prov. 28. 1. And their confidence is founded on a word . And well it may , if we consider , 1. The Truth of it , confirmed by signes and wonders , & by the solemne Oath of God . Now it is impossible for God to lie , every word of his is founded on his own immutable being ; and these are grounds of strong consolation , Heb. 6. 17 , 18. 2. The Authority of it , which is sufficient to animate any man unto obedience . A man that hath an ample commission from a supream power , acteth with courage , as knowing the power he hath to back him . No commission so full of power as that which God gives . This made Moses and Aaron venture on Pharaoh and all his Sorcerers . Amos an herdsman upon the Court of Ieroboam a King . Peter and Iohn illiterate men , to speak boldly , notwithstanding the inhibition of the chief Priest and his Council , Acts 4. 19 , 20. Acts 5. 29. 3. The Efficacy of it . Nothing more operative then the Word of God . It was a Word only which made the world . He said , let there be light , and there was light ; By the VVord of the Lord were the Heavens made , and all the host of them by the breath of his mouth , Psalme 33. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Euseb. calleth it . And it is a word only which upholds the world , Heb. 1. 3. and the word is able still to give being to every promise , and subsistence to every purpose of of his towards his people , It is a commanding , and a creating word , Psal. 44. 4. Isa. 57. 19. Gods purposes and promises are ever seconded by his power . He will not leave , till he have done what he hath spoken , Gen. 28. 15. I have spoken , I will bring it to pass , I have purposed , I will do it , Isa. 46. 11. The Lord hath ordered all duty to have some difficulty in it . And the same word which is the Rule of the duty , is also the comfort against the difficulty . We have therein the comfort of his Authority requiring it of us . It is the work which he hath given us to do , we have not rushed upon it presumptuously our selves . We have the comfort of his promises quickning us unto it ; for every word of command hath a word of promise with it , 2 Cor. 7. 1. Heb. 10. 36. We have the comfort of his grace working together with the Word , facilitating the duties required , and proportioning the soul to the service , giving an heart to do the word , Ezek. 11. 19 , 20. And therefore by faith and hope we may improve every word unto comfort and courage in duty . Faith giving a kinde of Being unto the things promised , Heb. 11. 1. and hope waiting with joy for the accomplishment of them , do powerfully work the heart above difficulties unto cheerful obedience ; Faith quencheth temptation , overcometh the world , purifieth the heart , worketh by love ▪ removeth fear , the discourager and obstructer of duty , 1 Iohn 4. 18. Hope causeth us to purifie our selves , 1 Iohn 3. 3. To serve the Lord instantly day and night , Acts 26. 7. To deny ungodlinesse and worldly lusts , Tit. 2. 11 , 12 , 13. To wait on the Lord , and to keep his Way , Psal. 37. 34. To renew our strength , to run and not be weary , to walk and not faint , Isa. 40. 31. When the soul of a man is in such straights and perplexities , that all the world is not able to comfort him , one sentence out of the word wisely managed by the hand of faith , is able to bear up the heart , and to make it victorious , above all the powers of darkness . Wit , wealth , power , policy , youth , strength , security , sensuality , worldly imployments , will peradventure serve a while to fence against fear and discouragement ; but these are but like a bush in a storme , which shelters a while , and after annoys with its own dropping . Nothing will minister durable and final comfort against all doubts and fears , but a word from God seasonably brought unto the conscience , this alone can hold up the heart against the roarings of Satan , and all the powers of darkness . You may haply have before you many knotty and difficult debates , and be at a stand which way to steere your judgement , and to dispose your suffrage ; men may , like Carneades , dispute plausibly & probably on either side , and the substantial merits of a question may lie hidden under the Oratory which hath pro & con been spent upon upon it . In such cases attend not only to what you have heard spoken , but with David , make the word of God your Counsellers , Psal. 119. 24. Let not frowns dismay you , let not interests biass you , let not paralogismes dazle you , but seriously weigh what is most consonant to the Will of God , what is most likely to promote the great Ends which that calls for , the Glory of God , the Salvation of men , the Cause of Religion , the Simplicity of the Gospel , the Spirituality of worship , the peace , unity and integrity of the Church , the healing and setting in joynt the dislocated and divided affections of men , the impartial setling of judgement and righteousnesse in the Land . And when you hear a word behinde you , saying , this is the way , then walk in it , turn not to the right hand or to the left , Isa. 30. 21. We have seen how the Lord encourageth his servants in difficulties , and by what means he doth it , by the Word of his own mouth , now this word is brought by the Prophet to Zerubbabel , and by the Angel , ( 1. ) By Christ unto the Prophet ; The Angel in the former Chapter spake immediately to Iosua , here mediately by the Prophet Zachariah unto Zerubbabel . 1. The first Revealer of the counsel of God unto the Church is the Angel of the Covenant ; It was his Spirit which spake in the Prophet , 1 Pet. 1. 11. He by his Spirit preached in the dayes of Noah , to the spirits which are now in prison , 1 Pet. 3. 19 , 20. for so Andradius a learned Pontifician , as well as Beza and other Protestants have expounded that place . No man hath seen the Father but by the revelation of the Sonne , Joh. 1. 18. Mat. 11. 27. He was the Angel that spake unto Moses , Act. 7. 30. 38. and unto Isaiah , John 12. 40 , 41. He instructed his Apostles in things pertaining to the Kingdom of God , Acts 1. 3. They must deliver nothing to the Church , but what they had first received from him , 1 Cor. 11. 23. Greatly do the profane the Ministry of the Word , and betray the Trust which Christ hath put upon them as his Ambassadours , who preach the vision of their own heart , and not out of the mouth of the Lord ; and a woful curse they incurre by so high a presumption , Deut. 18. 20. The lesse there is of Christ in a Sermon , and of the evidence and demonstration of the Spirit , how full soever it may otherwise be of Exotick learning , of heaped allegations , of strains of wit , or luxuriancies of fancy and language , it hath so much the lesse of the power of God to the salvation of the souls of men . For we are not to preach our selves , but Christ Jesus the Lord , 2 Cor. 4. 5. And as they are the best Ministers , who so preach , so they are the best hearers , who savour and relish nothing so well in a Sermon , as the gracious and powerful manifestations of Christ to the conscience , and evidences of the commission which the preacher hath received from him . 2. When the Prophet brings no other then the Word of the Lord unto Zerubbabel , It is his duty to heare it , Princes and Magistrates , men of highest place and authority , must receive Gods counsel from the mouth of his Messengers , and be contented to be directed , comforted , encouraged by their Ministry . David , though himself a Prophet , was not without his Seers , Gad , Heman , Asaph , Jeduthan , Nathan to admonish , reprove , comfort him as his condition required . So we finde Shemaiah a Prophet sent to reprove Rehoboam , Oded and Azariab to encourge Asa , Jehu and Jahaziel to threaten and comfort Jehoshaphat . We read of the writing of Eliah to Jehoram , of the threatning of Zachariah to Joash , of the Prophet Isaiah counselling and rebuking Ahaz , comforting and encouraging Hezezekiah , Jeremy and Ezekiel denouncing judgements against Zedekiah ; Hosea and Amos , against Jeroboam ; Jonah sent to the King of Nineveh , and John Baptist to Herod . And though great difference is to be used in the manner of our application to great and to ordinary persons , yet the same fidelity is due unto all . Cum eadem omnibus debeatur Charitas , non eadem omnibus adhibenda medicina , as Saint Austin speaks . If a Minister must shew all meeknesse to all men , much more must he deliver his message with all Reverence and humility , with all awe and tenderness , with all honour and prudence , unto those great persons , whose dignities do as well call for our veneration , as their consciences for our fidelity , we must be so true to their souls , as that we be not rude and uncivil to their persons . Meek and humble preaching , in this case especially , is like a fall of snow , unto which Homer compares the eloquence of Ulysses , which soaks and sinks more kindly then a hasty shower . And the Lord doth hereby greatly commend the power of his Word , and the secret impresse and Character of his divine Majesty stamp'd upon it , when from the mouth of mean Instruments , he giveth it an Efficacy on the hearts of the greatest men , and causeth Princes themselves with meekness to receive his counsel from the lips of poor and inconsiderable persons , who have no other authority then the evidence of the Spirit of God , and the Ministry wherein they stand related unto him , to bear them up , and encourage them in his service . Thus great ships are turned about with a vere small helme , and as some say stopped in their course with a very little Remora . We have this Treasure in earthen Vessels , that the power might be of God , who did not choose the earthquake , or the strong winde , but the still small voice to manifest his presence by , 1 Reg. 19. 11 , 12. We have seen the encouragement in building Gods House , the meanes of it , a Divine Word , the Vehicula of that word , Christ the great Angel of the Covenant delivers it to the Prophet , and the Prophet as his messenger to Zerubbabel . So then Zerubbabel is the subject animated by this word , and the work whereunto he is animated , is the Building of the Temple . 1. Then Princes and Magistrates are to build the House of God , and to take care of the Interests of Religion , and to see that his truth and worship be advanced in their territories . And although we have no examples hereof in the New Testament , when the Empire and the Church were divided from one another , yet in the state of the Jews where they were conjoyned together , we have examples in most of the good Kings , David , Solomon , Asa , Jehoshaphat , Hezekiah , Josiah , how careful they were to purge Gods house of pollution , to abolish false worship , to pull down high places , to send Priests and Levites to teach the people , to establish true Religion , to cause the people to enter into Covenant with God , to build his House , and order the courses and services thereof . And in like manner the Christian Princes , Constantine , Thoedosius , Valentinian , and many others called Synods , and made Laws to condemne and suppresse Heretical Doctrines , and comforted and encouraged the Orthodox Bishops and Pastors of the Church . 1. They are fathers of the people , and therefore must take care of the souls of those to whom they have so neer a Relation . 2. They are Gods Ministers for our Good , Rom. 13. 4. Therefore certainly they must not be careless of our chief good . 3. We are to pray for them , that under them we may lead quiet and peaceable lives in all godlinesse and honesty , 1 Tim. 2. 2. therefore certainly there lies a care upon them , as well of the godliness , as of the peace of their people . 4. He is to have the book of the Law before him continually , Deut. 17. 18 , 19. not only that he may keep it himself , but that he may be careful to make others keep it . 5. He is to be a nursing Father to the Church , Isa. 49. 23. Gods people are promised that they shall suck the breasts of Kings , Isa. 60. 16. Therefore certainly it belongs to their care to see that the people be provided with the sincere milk of the Word , Where Religion and the meanes thereof are wanting , to set it up , where it is , to preserve it , where it is corrupted , to reforme and to restore it . It is one thing saith Saint Austin for a Prince to serve God in his private capacity as a man , this he doth by living faithfully : another thing to serve him in his publick capacity , as a Prince , this he doth by a vigorous sanction of Laws , requiring righteous things and forbidding the contrary . There is a twofold building of the Church : The one doctrinal and perswasive by the Ministry of Pastors , and preaching of the Word . The other legal and coercive by the sanction , and constitution , and command of Princes ; for so they are said to build up the Churches walls , Isa 60. 10. for the safety of the State being greatly concerned in the welfare and peace of the Church , the care of this must needs belong unto them whose office and duty it is to preserve the other , since without this the other cannot be preserved . And therefore Aristotle an Heathen Philosopher reckoneth divine worship as a principall thing , without which a City or Civil Politie cannot be . And thus we finde Constantine by his Laws prohibiting Heathen sacrifices and idolatry . And when Julian restored them , and Valens allowed the liberty of them , Jovinian and Theodosius did root them out , and remove them again . We finde the same Constantine setling Christian Religion in his Empire by his royal authority , judging in the causes of Athanasius and Caecilianus ; The Emperour Gratian granting a commission to eject Arians : Aurelian casting out Paulus Samosatenus out of the Church , Justinian making special Laws in matters of Religion . I conclude this with that memorable saying of Saint Austin , In hoc Reges Deo serviunt in quantum Reges , si in suo Regno bona jubeant , mala prohibeant , non solum quae pertinent ad Humanam societatem , verum etiam quae ad divinam Religionem . That Princes then serve God as Princes , when they command good things and forbid evil things , not onely appertaing unto humane society , but also unto divine Religion . The Church of God amongst us hath in our late miserable and licentious confusions suffered great dilapidations in the holy truths , and in the unity and peace thereof ; I shall not pollute the solemnity of this days joy , with giving you in ( which is hardly possible ) a Catalogue of them . Unto you , Right Honourable , and the other orders of the Kingdome , it belongeth to be the repairers of our breaches , and the restorers of paths to dwell in . Do this as it ought to be done , and certainly there will be nothing more conducent to the setling of our tranquility , to the establishing of Government , to the re-uniting of the shattered and divided hearts of the people , and to the edification of the Church , which it infinitely more concerneth all wise and good men to look after , then any single , domestical or separated interest . Nor are you without direction in the Text for this weighty imployment . For , 2. Zerubbabel must not be without the Word of the Lord . In the building of Gods House Magistrates must waite upon the mouth of God for direction and counsel . It is no lesse then eight times observed in one chapter , Exod. 40. that in the setting up of the Tabernacle and worship of God , Moses did every thing as the Lord commanded Moses ; for so he had received his instructions , Exod. 25. 9. And in like manner David gave unto Solomon his son the pattern of all that he had by the spirit , 1 Chron. 28. 11 , 12. So runs the Apostles commission from Christ , teaching them to observe al things whatsoever I have commanded you , Mat. 28. 20. Non ex Arbitrio Deo serviendum sed ex Imperio , saith Tertullian . Even Heathens would have their superstitious services done by rule , Semper Agatne Rogat , nec nisi jussus agit . If men , who may erre and mistake in their commands , are offended with such as disobey them , though thereby they do them better service , judging it a corrupting and despising of commands , when they be not obeyed , though they be mended : How much more must the most wise God be offended with us , when we do his work not according unto his will , but our own , thereby presuming to see what is meet and convenient better then God himself , thereby taking upon us to be controlers of his wisdome , as learned Hooker speaks . It was a very pious proposal which Sigismond the Emperour made to the Councel of Trent , as we read in the learned review of that Counsel , That they would conforme their constitutions to the obligation of the Law of God . Certainly the more Religion and the Church of God is setled by the Rule of the VVord , the lesse matter of meere dispute and discrimination is admitted , the less of divided ends , and meere humane interest , and partial designe is attended , the more men seek the Glory of God , the Salvation of men , the Peace of the Church , the more they do in simplicity and godly sincerity consider what is intrinsecally , and in natura rei , necessary , what hic & nunc , expedient for edification , what course will be most healing , most uniting , most likely to establish truth , peace , and holinesse in the Church , to close up the divided mindes of men , and cement them in that wherein they may all agree , or draw as neer as may be to an agreement ; the more certainly will God be pleased and honoured , and the more will the Churches of God abroad be joyed and comforted , with whom it is doubtlesse our Religious Interest , to procure as firm an union as we can . We have seen the encouragement , the means of it , a Word , the Vehicula of that word Christ and the Prophet , the subject to be incouraged , Zerubbabel , the Magistrate , who is to build the Church by the help of the Word and Prophet . There onely remaineth the matter of the comfort , set forth , 1. Negatively , Not by Might , nor by Power . 2. Positively , But by my Spirit , saith the Lord . Might and Power is here denyed , not generally and in Thesi , as if God did prohibite humane power from looking after the interest of the Church , for the Magistrate is the Churches Guardian . The same Lord did by the victories and spoiles of David make provisions for Solomons Temple , who would use no such helps for the glory of Zerubbabels . But it is excluded Hypothetically in this particular case and condition . Though they had potent enemies , though they were destitute of Might and Power in themselves , yet God will not have them desert their station , or despond of successe , Because 1. He can blast every Sword that is formed against them , Isa. 54. 17. 2. He can convert to the good of the Church that very power which doth oppose it , and make Hamans tongue the Petitioner for Mordecai's honour , Esther 6. 6 , 7. 3. He can build the Church upon the sufferings of his servants , as seed in the ground first dles and then multiplies , the more the adversaries of Paul , the wider the door of his Ministry , 1 Cor. 16. 9. It matters not how weak the Instrument , when God is the Agent . The Church and worship of God is reared and restored by the vertue of Gods Spirit alone . In the present case , the Lord by his immediate providence ordered various intercurrent means unto the finishing of the Temple , which of themselves had no natural influence or tendency thereunto . It was the spirit of the Lord , that by the Ministry of Moses and Aaron , brought Israel out of an Egyptian bondage . It was the Spirit of the Lord that in the wildernesse preserved them by miracles , with bread from heaven , and water out of the rock . It was the Spirit of the Lord that over-ruled the heart and tongue of Balaam to blesse , when he was hired to curse them . It was the Spirit of the Lord that divided the waters of Jordan , and demolished the wall of Jerico by the sound of Rams-horns . It was the Spirit of the Lord that stirred up Saviours for his oppressed people , and by them wrought deliverance for them . It was the Spirit of the Lord that brought the Ark from the Philistines into its place , by the conduct of kine contrary to their nature . It was the Spirit of the Lord that rescued the Jews from the malice of Haman , by a chain of events , which had no cognation one with another , nor any natural suitableness to such an end : It was the Spirit of the Lord , that when they were as fast in Babylon as dry bones in a grave , stirred up the Spirit of Cyrus to give them a resurrection . This divine power may be observed both in the Head , and in the mystical body of the Church . For Christ the Head , 1. His Incarnation spiritual , A stone cut without hands , a Tabernacle pitched by the Lord , and not by man , fashioned in the Virgins womb , by the overshadowing of the holy Ghost . 2. His Oeconomie in the work of Redemption wholly spiritual , borrowing nothing of humane power , by the eternal spirit he offered himself to God , Heb. 9. 14. 3. His Resurrection spiritual , made the chief corner-stone after he had been rejected by men . Thus the foundation of the building was laid not by Might nor by Power , but by the Spirit of God , Psal. 118. 22 , 23. 2. The Church or Mystical Body of Christ hath nothing either in its original or propagation from the power of man , but all from the Spirit of God . 1. The original alone heavenly and from the Spirit , born not of the will of man , but of God , John 1. 13. 3. 5 , 6. A Kingdom not of this world , Joh. 18. 36. Made by an heavenly Calling , Heb. 3. 1. As dew which doth not stay for man , Psal. 110. 3. Mic. 5. 7. 2. The propagation wholly from the Spirit , when mountains of opposition and persecution , the gates of Hell and powers of darknesse combin'd against it . Now for a doctrine which taught men to deny themselves , to renounce the world , to take up a Cross , to suffer Afflictions , and follow Christ without the camp , bearing his reproach , for such a doctrine to prevaile over the world by twelve weak and naked men , upon the promise of things not seen , and the hopes of reward in another world , cannot be ascribed to the wisdom of man , but onely to the Spirit of God , by whom alone the weapons of our warfare are mighty . It is a spiritual Building , and therefore not reared by humane power , a Kingdom un-attended with worldly splendor , and therefore cometh not with observation , Luke 17. 20. The Enemies of it for the most part spiritual , and therefore not vanquish'd but by a spiritual power , Eph. 6. 12. 2 Cor. 10. 4 , 5. No humane power able to encounter , no humane wisdom to disappoint the gates of Hell . None but he who is the power and wisdome of God , hath power enough to overcome , or wisdome enough to defeat the Kingdome of darkness . The special end which God had in erecting the Church , was , to glorifie his power , wisdom and grace in the nothingnesse of the matter , out of which he framed it . The visible world , as it doth by the beauty , order , and greatnesse thereof set forth the glory of God , so in nothing more then this , that al this great being is made out of nothing . Now Gods glory is more magnified in the Church then in the world . The Church is the Jewel , the world but the Ring wherein it is set . The World , an House or Farme for Creatures and Tenants to dwell in . The Church , Gods own Palace , wherein he dwells himself , Psal. 132. 13. And the Excellency of this glory , is , That it is a Creation out of nothing , no material aptnesse , no Active concurrence of the subject unto the heavenly being , which by Gods spirit alone is wrought in it . We contribute no more to our own conversion of , or , from our selves , then water doth to its own heating , which naturally resisteth the fire that heats it . We have no good in us either formally or potentially , so as to be educed out of us , all is to be superinduced , by the Spirit of God upon us . No flesh must glory but in free Grace , which alone could raise a corrupted masse into so stately a Palace . And therefore we must not despair when things seeme to Humane view helplesse and hopeless , but look up to the Spirit of God , who can beyond all our thoughts make those that dwell in the dust , to awake and sing ; Whereas if we build our hopes on humane might or power , we shall find them vain , every man a liar , sometimes weak and cannot help us , sometimes false and will not help us , alwayes mutable , and may not help us . The more we attribute to Persons , the more we derogate from God . Let us not therefore be troubled at mountains of opposition , or any difficulties which we conflict with in the work of God . It is his promise to bring all Christs Enemies under his feet . Let us believe it , and he will do it , though we see not how . And now to conclude & bring all home to the mercies of this day . There is no Nation hath had more experience of the truth of these words , then we in this Land have had . When the Lord had commanded the sword of a civil war back into the scabberd , and things seemed to draw towards a comfortable close by the Kings gracious concessions in the last Treaty , divine providence was pleased to carry us back into doleful confusions , into the surges of the Sea again , by the subtle counsels of a divided party , who having possession of the sword , and intending to use it to the altering of the fundamental constitution of government , in order thereunto , debarred the Peers of their right , plucked out all such worthy persons from the other House , who would 〈◊〉 their work , laid the foundation of their Utopia in the Blood of their natural Prince , and in the Exile of his children and family , and concluded by Might and Power to carry all before them . And now comes in the Spirit of the Lord to stop this career of domination . And first he stirred up an Abimelech against these men of Shechem , who liked not that threescore and ten Persons should raigne , but rather to raigne himself . By this hand a stop was put to their domination , till by the strange conduct of the same providence his family was pulled down by the hands of his own Allies . And so the threescore and ten get into the Throne again ; These confusions in State seconded with desperate confusion in Religion ; Ministry and Universities , and all supports of truth ▪ and learning endangered , and by a miscellany of all Religions , way made unto none at all . The Spirit of the Lord then works again , mingleth a perverse spirit between them and their military Officers , and divideth their Counsels , and maketh use of another violence to thrust them out again . The same divine providence awakeneth an Honourable instrument in the North , to give a check to this new designe . And on a sudden by the secret power of the Spirit of God , the military Officers , who had so long been the terror of the Nation , became , no man can tell why , like women , their hearts dismayed , their Counsels confounded , their Souldiers scattered , and by that divine providence , whereby they had so often justified their irregular actions , were they , in one day , without Might or Power , but meerly by impressions from the hand of God , as it were annihilated , and made utterly to disappear . By the same divine impression are the hearts of the people of the land in all places strangely excited as one man , to call for the Restoring of the secluded Patriots , by them to make way for a free Parliament , and by them to bring back from exile in the Chariots of Aminadab , a willing people , and upon the wings of Love , our Dear and Dread Soveraigne , not only to the Throne of his Father , but to the hearts of his people . They who had long known what it was to fear where they did not love , were now ambitious to love where they need not so to feare . And now that the Lord hath brought these Kingdoms upon the Basis of their ancient and fundamental constitution , and hath restored into your bosoms , a Prince of the greatest suavity and meeknesse of Spirit ( one of the best tempers in the world for Government ) that ever swayed these Scepters , whom he hath trained up like David , in a School of affliction to sit upon a Throne , and fitted by a Crown of Thrones to weare a Royal Diadem , and by the bitter cup of his own sufferings , to provide against the sufferings , and to heale the wounds of his poore exhausted people : what remaineth but these two things ? 1. To fill our hearts and mouths with the praises of God for these so divinely contrived mercies , without the effusion of one drop of blood , beyond the view of humane counsel to have effected ; to ascribe all to the Spirit and Grace of God , Not unto us , not unto us , but unto thy name give the glory ? To blesse him for this first fundamental step to settlement , without which we should ever have beene in danger of flames and blood . To blesse the Lord for inclining the heart of his Majesty to dedicate his Government with so Religious a publick Testimony against profaneness , then which there is nothing which doth more loudly call upon you to second the zeale of his Majesty in . To blesse the Lord for that Christian meeknesse of his Majesty , in anticipating and preventing the very Petitions of his people for pardon , and hastning the means of their security therein . To blesse the Lord for his Majesties firmness in , and zealous care of the Protestant Religion , and withstanding all temptations which would have drawn him from it . To blesse the Lord for his tender indulgence towards men of sober , peaceable , and pious affections , who cannot in every thing come up to the judgement or practice of other of their brethren . To blesse the Lord for his Christian prudence , and healing moderation , in endeavouring such a fraternal condescension amongst brethen , as may bury all past animosities , prevent all further distempers , and reduce things unto an equal and amicable temperament . 2. To consider how to use these mercies unto the glory of God that gave them , and to the good of the whole Body , and not the particular divided interest of any one Party alone . It is a distinct virtue , as the Historian tells us , to get Victories and to use them . And so likewise it is to receive mercies and to improve them . Consider I beseech you what it is which the Lord calls for at your hands in such a time as this . Whether after such Earthquakes and concussions , such Afflictions and Temptations , such little lesse then miraculous vicissitudes of divine providence which we have seen , after the effusion of so many thousand mens blood , after the expence of so many millions of Treasure , whether he doth not justly expect , that now you should be more zealous for his Glory , more tender of his Church , and the souls of men therein , more severe against all impiety and profanenss , more careful of the power of godlinesse , and the powerful preachers and preaching thereof , and purity of Divine Ordinances ; more active and solicitous to close up breaches , to remove offences , and by the most satisfactory provisions that may be to prevent the danger of any further distempers , then ever any Parliaments have done before you . That it may be recorded amongst the memorials of this Nation , as once of Josiah , like unto this King and this Parliament ( who have been so obiged with such a Series of mercies and of wonders ) that there was no King nor Parliament before them , that turned to the Lord with all their heart , and with all their soul , and with all their might , according to all the Law of God . This shall be written for the generation to come , and the people that shall be created shall praise the Lord . FINIS . Notes, typically marginal, from the original text Notes for div A91739e-310 Non se capit exundantis Laetitiae magnitudo , sed dedignata pectorum latebras , ita multa & candida foris prominet , ut intelligatur , non ingentior esse quám verior . Nazar . Paneg. In eundem hominem non puto 〈◊〉 Gaud●●m & S●l●ntiam . Pacat. Mal. 2. 15. 2 Sam. 15. 31. Isa. 19. 3. 11. Job 5. 12 , 13 , 14. 12. 17. Isa. 54 17. 1 Reg. 19. 12. Isa. 64. 3. Mat. 8. 26. Zach. 4. 7. Psal. 46. 9. Psal. 68. 30. Isa. 49. 11. Isa. 43. 4. Hag. 2. 6 , 7. Mal. 3. 3. Luke 11. 42. Mat. 23. 5. Mat. 15. 9. Acts 2. 11. 2 Chron. 〈◊〉 . 1. Notes for div A91739e-1150 Aug. ●om . 4. lib. de patientia . cap. 18. Greg. Naz. Orat. 1. T●rtul . de corona militis , c. 1. Primus imp●tus eis major quam virorum est , s●quens minor quam seminarū . L. Florus l. 2. cap. 4. Fortissimus in ipso discrimine exercitus est , qui ante discrimen quietissimus . Tac. Hist. l. 1. Psal. 119. 49. Defensio fidei Trident. l. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Iliad . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plin. Hist. Nat. l , 32. c. 1. Aug. ep. 50. Aristot . Polit. lib. 7. c. 8. Theodoret. l. 5. cap. 20. Niceph. l. 12. c. 25. Euseb. de vit. Constant . l. 2. Aug. epist. 166. Sozom. l. 2. c. 27 Theod. l. 7. c. 2. Euseb. l. 7. c. 24. Cod. lib. 1. Tit. 1 — 11. Aug. contr. Crescon. Grammat . l. 3. c. 51. Tertul. de Praescript . cap. 6. Vid. Brisson de formulis . l. 1. p. 12. A. Gel. l. 1. c. 13 Pereunte obsequio etiam imperium intercidit . Tacit. Hist. l. 1. Hooker l. 2. sect. 6. Lib. 6. c. 6. 
A57166	----	The staves of beauty & bands opened in a sermon preached at Yarmovth, August 23, 1663 / by Edward, Lord Bishop of Norwich. Reynolds, Edward, 1599-1676. 1663 Approx. 114 KB of XML-encoded text transcribed from 46 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A57166 Wing R1290 ESTC R2972 11787242 ocm 11787242 49141 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57166) Transcribed from: (Early English Books Online ; image set 49141) Images scanned from microfilm: (Early English books, 1641-1700 ; 546:6) The staves of beauty & bands opened in a sermon preached at Yarmovth, August 23, 1663 / by Edward, Lord Bishop of Norwich. Reynolds, Edward, 1599-1676. [8], 83 p. Printed by T. Ratcliffe for George Thomason ..., London : 1663. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Zechariah II, 7 -- Sermons. Concord -- Sermons. 2003-12 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2005-02 Rachel Losh Sampled and proofread 2005-02 Rachel Losh Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE STAVES OF Beauty & Bands . Opened in a SERMON Preached at YARMOVTH , August 23. 1663. By the Right Reverend Father in God , EDWARD Lord Bishop of NORWICH . Augustin . de Tempore , Ser. 169. Meritum Christianae virtutis vilescit in Cunctis , si unitatem non habet pacis ; nec pervenit ad vocabulum Filii , nisi per nomen Pacifici . Id. de Civit. Dei. l. 15. c. 22. Vera & brevis Definitio Virtutis est Ordo Amoris . LONDON , Printed by T. Ratcliffe for George Thomason at the Rose and Crown in St. Pauls Churchyard . 1663. To the Right Worshipfull the Magistrates , and to the Reverend Ministers , and other Members of the Corporation of Yarmouth in Norffolk . Dearly Beloved , THIS Sermon was Preached before you in order to the Peace and Vnity of the Church of God amongst you : and I presume in order to the same good end I was by You pressed to the publishing of it . Which motion I have the more readily entertained , that the Arguments unto so necessary a duty , which I found prevalent with you then , might he always at your hand , to revive in you the same affections . And truly those many men in all parts of this Nation , who , upon whatsoever plausible and specious pretences , have given entertainment unto novel opinions , ( never before these loose times heard of in the Church of God ) and thereupon do forsake the Assemblies , and disturbe the peace of an Orthodox and Reformed Church , little consider the advantage they give the Common Adversary : who no doubt rejoyceth to see us break one another with our own hands , whom they with theirs hither to have not been able to harm ; As Vespasian is observed by Josephus to have done in the siege of Jerusalem , not choosing to storme the Jewes by any hostile assault , while they were destroying one another by their Intestine confusions . Certainly what ever prejudices weak and credulous men may have their eyes dazled withall , Divisions and Contentions in the Church have alwayes fleshly lusts at the bottome of them , as the Apostle assureth us , 1 Cor. 3. 3. Nor are they only fruits of sinne in men , but evidences of wrath in God , and sad symptomes of his further displeasure . When Manasse is against Ephraim , and Ephraim against Manasse , and both against Judah , it is a sign that Gods anger is not turned away , but that his hand is stretched out still . Shismes in a Church being like Leaks in a ship , or breaches in a Sea bank , which threaten speedy and extremest danger . And therefore all who wish well to Sion should listen unto Healing and Vniting Counsels , not suffering in so important a businesse , as the Peace and prosperity of the Church , any secular designes , single , or divided Interests , carnal animosities , or perverse disputes , to embitter their spirits or alienate their affections from other their brethren , heirs of the same common salvation : or to draw them away from the Communion of that Church , from whose breasts they have often sucked the sincere milk of the word , and in whose fellowship they may still undoubtedly partake of all the means of Salvation . The Lord grant that all of us in all places of the Land , both Pastors and People may be unanimously zealous for the Peace of the Church . That Ministers by sound and wholesome doctrine , which cannot be disproved by holy , humble , prudent , and peaceable Lives , and by unwearied diligence and fidelity in their Callings , may stop the mouthes , and winne upon the affections of their Gain-sayers : and that the People may not lean on their own wisdome , nor be carryed away blind-fold with uncharitable prejudices , or with every winde of doctrine , but may yeild themselves to the guidance of their faithfull Pastors , and be swift to hear , slow to speak , slow to wrath ; for Contention is usually the mother of disobedience . Now the Lord of Peace himself give you peace always by all means ; the Lord be with you all . Yours in all Christian affection to serve you , Ed. Norvic . THE Staves of BEAUTY and BANDS Opened in a SERMON preached at Yarmonth , August 23. 1663. Zechar. 11. 7. I took unto me Two Staves ; the one I called Beauty , and the other I called Bands , and I fed the Flock . THERE was no Office which Christ undertook , no Ministery which he instituted in his Church , which was not by him directed and intended unto such excellent Ends , as whereby the Honour and Welfare thereof might be advanced . When in this place he assumed his Pastoral Office to Govern and guide his Flock , he doth by the names of these two Staves acquaint us with two noble Ends of that Service ; The Restoring of Beauty to his Church corrupted , and of Unity to his Church divided ; Of both which we shall , by Gods Assistance , take a brief View . First , He Feedeth and Ruleth his poor Flock with his Staff called Beauty , his Word , Ordinances , and Government , being , as glorious things in themselves , so the special Beauty and Honour of the Church that enjoy them . Thus among the people of the Jews , the a Ark and the Tabernacle are called their Glory ; in which respect the b Apostle saith , That unto Israel did pertain the Adoption , and the Glory , because the Covenants , the Law , the Service of God , aud the Promises were theirs : As to external Pomp and Splendor , the great c Monarchies of the world went far beyond them , ( for they were the ●ewest of all People : ) but herein was their Preheminence , and Primogeniture , ( as the Lord saith , Israel is my d first horn ) herein was their e double portion above all other Nations , that they had the Oracles of God committed unto them , that they were intrusted with the f Custody of that g honourable Law , which as the Apostle sairh , was h holy , just , and good . And in like manner in the Christian Church , the Gospel , which is the i Law of Christ , is called by the Apostle a k glorious Gospel , because it is the l Riches and the Salvation of those that enjoy it ; insomuch that the very feet of those that bring glad Tidings thereof , are said to be Beautiful , Rom. 10. 15. and therefore as we m read of Moses , that his Face shined when he came down from the Mount ; to signifie the n Glory and Luster of the Legal Ministery , as the Apostle teacheth us : so likewise do we read of Christ , that his o face shined as the Sun , in his Transfiguration on the Mount , to signifie the p far more excellent Glory of the Evangelical Ministery of Life and Righteousness ; in which respect he is called the q Glory of his people , and a r Diadem of Beauty unto the residue of them ; for where Christ walketh in the midst of the golden Candlesticks , having his Ordinances in their vigonr and Efficacy duly administred , he thereby rendereth his Church beautiful in these four Respects . 1. By the Verity of his heavenly Doctrine ; When a people are taught of the Lord , then their Stones are laid with fair Colours , and their Foundations with Saphires , their Windows of Agates , their Gates of Carbuncles , and their Borders of precious Stones , Isa. 54 , 11 , 12 , 13. When the earth is full of the knowledge of the Lord , then is his rest , or the place of his abode glorious , Isa. 11 , 9 , 10. and therefore when Christ was s ascended up on high , far above all heavens , that he might fill all things , he gave unto his Church , Apostles , Prophets , Evangelists , Pastors and Teachers , in order to the perfecting and edifying of his body , and carrying it on unto the measure of the stature of his fulness , wherein alone the Beauty thereof consisteth . 2. By the Purity of Spiritual Worship ; When Sacrifices are offered with acceptance upon Gods Altar , ( and none are so bnt t spiritual Sacrifices ) then doth he glorifie the house of his Glory , and beautifie the place of his Sanctuary , and make it an eternal Excellency ; then doth he give gold for brass , and silver for iron ; then doth he call the Walls of the Church Saivation , and her Gates Praise , Isa. 60. 7 , 13. 15 , 17 , 18. Therefore the second Temple , though far inferior in outward Splendor to the former , is said to exced that in Glory , because unto it the desire of all Nations should come , and set up the●ein his Spiritual Worship , Hag. 2. 3 , 7 , 8 , 9. For as the soul , which is the breath of Life , puts Beauty into the Body , so the Spirit of Christ poured out upon his Church , doth enliven and beautifie that , and turn the u wildernesse into a fruitful field . 3. By Sanctity of Life , renewing them after the image of Christ ; for when the Church is sanctified , and clensed with the washing of Water by the Word , then it is fit to be presented unto Christ as a glorious Church , Ephes. 5. 26 , 27. Holinefs is called by the Apostle the w Renewing of the Holy Ghost , the x forming of Christ in us , the y quickning and creating us in him unto good Works . Look what Beauty the renewing of a ruinous and decayed Building bringeth upon that , what Beauty the Re-union of a living Soul unto a gastly body doth restore unto that , what Beauty the Creation brought upon the void and indigested Chaos , when it was wrought unto that goodly Frame and Sructure which we now behold ; the same , and much more , doth the forming of Christ , and the Spirit of Holiness bring upon our deformed and defiled nature by the Efficacy of the Ordinances . 4. By Decency of Order , rendering the Church z beautiful as Tirzah , comely as Ierusalem , terrible as an Army with Banners ; Thus the Church of Israel marched in the Wilderness in the manner of a formed Camp , with exquisite beauty and order , whereof we have an ample description , Numb . 2. In like manner the new Jerusalem , which descended out of Heaven , beautified with the Glory of God , whose street was pure gold as transparent glass , whose foundation was garnished with all manner of pretious stones , is said to be four-square , having an accurate proportion and symmetry in all the parts thereof , Rev. 21. 16. And thus the Apostle directed all things to be done in the Church of Christ with Decency and Order , 1 Cor. 14. 40. and rejoyced to see the Order which was in the Church of the Colossians , Col. 2. 5. When every Member keepeth his own Rank , and every Officer doth his proper Duty , according to the a Pattern and b Commission given him by Christ , then is the Pastoral Office administred with the Staff of Beauty . In one word , the Ordinances are thus the Beauty of a Church , because in and by them Christ is spiritually present therein , and the Treasures of his Grace are unfolded unto it . He who is the c chiefest among ten thousand , and altogether lovely , who was the d desire of all Nations , and the e hope of Glory to his people , in comparison of whose f Excellencies all other things are but losse and dung , whose very g Afflictions and Reproaches are preferred before the Pleasure and Riches of the world , in whose very h Sufferings there is joy , he is in his Ordinances k evidently set forth before our eyes ; his l Righteousness the Robe wherewith his Church is cloathed , his m Comlinesse the Beauty wherewith she is adorned , and made n high above all the people in Praise , and in Name , and in Honour , by her interest in him , and relation unto him , she hath a new name given her , o Hephzibah the Lords delight , who deligheth over her as the Bridegroom over the Bride , esteeming her p his rest , his dwelling place , his desire , so that q glorious things are spoken of her . These Beauties of Christ in his Ordinances , and in his Church by means of them , were typified and prefigured by the r glorious Garments of the Priests , with allusion whereunto we are said in Baptism s to put on Christ , whose Righteousness is unto his Church a t Garment of Praise . By the splendor of the Tabernacle , and of Solomons Temple , and all the Vessels and Utensils belonging unto the Worship of God therein , all which were exceeding glorious and magnificent ; for the building and providing whereof , David prepared as immense a u Treasure as we shall likely read of in any History ; in which respect that holy house is called the Throne of Gods Glory , Jer. 14. 21. By the City Jerusalem , w the mountain of the Lords holiness , and the Joy of the whole earth ; by the x holy oyl , wherewith the Tabernacle , the Ark , the holy Vessels and Priests were anoynted , compounded of the principal spices after the Art of the Apothecary ; by the beautiful order which was in y Solomons Family ; by the dressing and preparing of a z Bride for the Bridegrome , as we read of the long and costly purification of the Virgins to go into King Ahasuerus , Est. 2. 12. So here , in the Ordinances , the Spouse of Christ is a attired and made ready , being arraied in fine linnen , clean and white , and thereby b prepared unto Glory , and unto every good work . Lastly , By a c strait , smooth , even and pleasant path , wherein is no Crookedness , from whence all d stumbling blocks and offences are removed . The Author and Efficient of all this Beauty is the Lord , all whose e works are perfect , who hath made every thing f beautiful in his time . The summe and total of all Gods works are , the World and the Church ; the world is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the Beauty and Comliness of of it ; in the which every thing was g very good when the Lord took a view of it . But the Lord hath chosen his Church upon which to bestow more abundant Glory . It is called a Land of Ornament , Dan. 11. 16. A land of Desire , Jer. 3. 19. in the building whereof the Lord is said to appear in his Glory , Psa. 102. 16. The World is beautified with the power and wisdom of God ; the Church besides that , with his Love and Grace : in the World we have the foot-prints of his Greatness , but in the Church we have the Image of his Holiness : The World was made by him , the Church like him ; the World to shew forth his Glory , the Church to enjoy it ; the World a Tenement for his Creatures to dwell in , the Church a Palace for himself to dwell in ; he hath h desired it for his Habitation , it is his Rest for ever . Above all Excellencies , Holiness is the Beauty of a Creature ; and therefore the Angels , who excell in all created perfection , are above all other Appellations honoured with the name of Saints Deut. 33. 2. they differ not in nature from Devils , in Holinesse they do . Derived Holiness consisteth in conformity to primitive holiness . The Lord is most holy in himself , and our holiness standeth in his Image and Likeness , so far forth as he hath by an holy Law made his Holiness a pattern for ours . And when we threw away that Image of God , wherein our created Holiness consisted , and the Lord was pleased in any of us to renew it again ; he did it by the pattern of his beloved Son , who is the i Image of the invisible God , and the Character of his person , full of Grace and Truth . Now then according to the Excellency of the pattern , we are to measure , and take an estimate of that Beauty , wherein we are conformable unto that pattern ; and what pattern more glorious then the blessed God , and the Holy Son of God , the chiefest of ten thousand ? unto whom therefore the conformity of a Creature must be its chief and principal Beauty . There are several Attributes or Properties whereby the Excellency of this Beauty may be further discovered . 1. Light and Luster ; for as a great part of the Corporal Beauty is in the life and vigour of the eye , so of spiritual Beauty in the clarity and brightness of the mind ; when the Lord , a who commanded the Light to shine out of Darkness , shineth in our Hearts , to give the light of the knowledge of the Glory of God in the face of Jesus Christ ; as the Sun is the greatest Beauty of the visible world , so Christ , as a b Sun of Righteousness , by the c Excellency of his knowledge , is the glory and beauty of the invisible . 2. Rectitude & Straitness ; the wise man thus expresseth our primitive Beauty , that d God made man perfect ; and we do then recover this Beauty , when we are without e guil , and perverseness of Spirit ; when we make f strait paths for our feet to walk in , and g do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , go evenly according to the Truth of the Gospel . 3. Integrity and h Compleatness ; when all the parts and members of the new man are formed in us , and we do partake of the i fulness of Christ , Grace for Grace , as the Child of his parent , member for member . The Lord in the Law would not accept of a maimed Offering , Levit. 22 21 , 22. And when we offer up our selves a k living Sacrifice holy and acceptable unto God , we must be l sanctified throughout , and our whole Spirit , Soul , and Body must be preserved blameless : for wherever Christ is formed , though it be but in measure as to the degrees of Grace , yet that measure must be the m measure of every part , so that there is at once both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostle speaks , a measure in regard of the Imperfection of every Grace , and yet a fulnesse in regard of the perfection of every part , or member of the new man. 4. Symmetry and an exact proportion of parts , and equal temperament of humours one with another , which in regard of Spiritual Beauty is called by n the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an exactnesse of Obedience ; when there is such a due temper of Piety to God , Sobriety to our selves , and Righteousness to others , that none of these do obstruct the other , but that there is an equal o respect to all Gods Commandments , and such a supply and accurate distribution of vital influence , unto every member of the new man , that no part doth either swell or wither , that Zeal is not blind , nor Knowledge unfruitful , nor Faith without Love , nor the Duties of one Table without those of another ; but that we g●ow up unto p Christ in all things , and have an effectual working in the measure of every part . 5. Growth and Progress in these proportions ; for while we are in this world , we are still in our Minority , and therefore must still be contending towards perfection . To be a man in years , and a child in stature , is an unbeautiful thing . Christ hath no Dwarfs in his body ; though one man attain greater degrees of perfection then another , yet all are in a growing condition : the life of Christ in us being a a life that abounds ; and his Grace like the b waters of the Sanctuary rising up higher and higher . Lastly , Indeficiency , wherein spiritual Beauty surpasseth all other ; for c bodily favour is deceitful , and Beauty vain , it runneth all at last into wrinkles and deformity ; but as Christ himself d never saw Corruption , no more doth the Beauty that he brings to the Soul with him . They e who are planted in the Lords house , do flourish in his Courts , and are fat and fruitfull in their old age . As we may truly say of sin in a wicked man , Concupiscenti● non senescit , though nature wax old and infirm , yet Lust doth not : so we may say of Grace in a good man , Charitas non senescit , it is not apta nata of it self to decay , but proceeds from strength to strength . The ends of the Ordinances do likewise further evidence this Beauty of theirs unto us : For they are by Christ intended for such purposes as these . 1. To Quicken us , and to fashion him in us . By nature we are f dead in trespasses and sins , and death ever induceth deformity ; but by the holy Spirit of Christ working in and by his Ordinances , we are restored unto his g life and likeness , and h conformed unto the Image of him who is altogether lovely . 2. To clense and purifie us from all Defilements ; for the i fear of the Lord is clean , and his Commandment pure both in it self , and in its operations ; his precious k promises by our l faith in them , and by our hope and expectation of them , m do clense us from all filthiness of flesh and Spirit , and cause us to purifie our Selves even as he is pure , that we may n offer unto the Lord an Offering in Righteousnesse , that our Offerings may be pleasant unto him . 3. To heal us of all our spiritual distempers , whereby the Beauty of the Soul is dimmed or impaired . As many of Christs o Miracles were shewed in making the blind see , the deaf hear , the lame leap , and in curing of all manner of sickness and disease ; so the spiritual vertue of his holy Ordinances is seen in spiritual Operations consonant unto those , in which respect he is called a p Physician to bind up the broken hearted , and to heal the stroke of the wound of his people ; He is the q tree of life , whose leaves are for the healing of the Nations . 4. To comfort us , to wipe away all tears from our eyes , all sorrow from our hearts , and thereby to make our faces shine ; for as r Moses , by extraordinary Converse with God on the Mount , had a lustre on his face , so in some proportion , all Communion with him doth , by the spiritual comfort , bring a s Beaury upon holy men , filling them with the peace of God which passeth understanding , and with Joy which is unspeakable and glorious . 5. To fit and prepare us for the Lord himself to delight in , that his Image in us may t attract the eye and heart , the love and delight of the Lord of Glory unto us ; the Lord hath u set apart the man that is godly for himself , hath w chosen Israel for his peculiar Treasure , hath x formed them for himself to shew forth his praise , and y purified them unto himself for a peculiar people ; and because the Church is in this special manner z Gods own , therefore he will in special manner put his Comliness upon her , and will a beautifie the place of his Sanctuary ; as he is called the b Glory of his people Israel , so he hath hononred his people Israel with this high dignity , to be called c His Glory Lastly , The manner of Christs Governing his Church by his Ordinances is full of Beauty and Sweetness ; with a d still voice , with the e cords of a man , & with the bands of Love , f he gathereth the Lambs in his arm , and carryeth them in his Bosome ; as g one whom his Mother comforteth , so doth he comfort them ; he doth not h break the bruised reed , nor quench the smoaking flax ; he deals with perswasions and entreaties , by his Ambassadors , i beseeching us to be reconciled unto God : he k leads his Flock by still waters , and into green pastures , through l ways of pleasantnesse , and paths of peace ; he m doth not afflict willingly , nor grieve the children of men ; In the n midst of wrath he remembreth Mercy ; when he causeth grief , he sheweth compassion ; and when o he speaks against Ephraim , he earnestly remembreth him still ; he hath set up a sweet order in his Church both in Doctrine and Policy , managing both with p meeknesse and gentlenesse , q preaching peace , r proclaiming Liberty , erecting over his people a s Banner of Love ; and though he have an t iron Rod for his enemies , yet he holdeth forth a golden Scepter to his people , ruling in their hearts by a spirit of Adoption , and by a Law of Love. Thus he feedeth his Church by his Staff called Beauty ; Great therefore is the Indignity which they offer unto Christ , who despise the sweetness of this his Government , the u waters of Shiloah which go softly , refusing to submit to his w easie yoake , being x offended at the severity and Sanctity of his Doctrine , saying in their hearts like those in the Gospel , Luke 19. 14. We will not have this man to rule over us , disdainfully undervaluing that y great salvation , which he by his pretious blood purchased for them , and by the word of his Grace doth continually tender unto them ; Spretae injuria formae is no small dishonour done to him who is the Lord of Glory . Great the Thankfulness we owe unto him , for the fruit of this his Beautiful and amiable Government , that we who were z enemies unto him by wicked works , and were well pleased with that our misery , should , by the power of his Spirit , a be translated from the Tyranny of Satan , into the kingdom of Grace , and be made a b willing people , beautified with his Salvation . Great the value we ought to set upon the Ordinances of the Gospel , the Staff of c Beauty by which he governeth his Flock , the d Ornaments and Bracelets , the Chain and Jewels which he sendeth unto his Spouse to adorn her withal ; No man cometh unto Christ , till he seeth Beauty in him ; and vain men , e who love their Lusts better then their life , are naturally prejudiced against his holy ways : He is to the f Disobedient a stone of stumbling , a rock of Offence , g a sign to be spoken against . Now by the Light and Majesty of the Ordinances , this prejudice is removed , and h we all , with open face beholding , as in a glass , the Glory of the Lord , are changed into the same Image from Glory to Glory , even as by the Spirit of the Lord. Great the Duty which we owe to the Gospel , to bear witness unto the Beauty thereof by our holy Conversation : To i think on those things which are venerable , just , pure , lovely , and of a good report , which k adorn , and l become the Gospel , and are m worthy of that high Calling wherewith we are called ; to remember that we are n vessels of Honour , to be purged and sanctified , that we may be meet for our Masters use ; that we are o Temples of the Holy Ghost , separated unto his special service and presence ; And if any man defile the Temple of God , him will God destroy ; That we are a p redeemed and a peculiar people , whom Christ hath purified q unto himself ; That r without Holiness our prayers and Sacrifices are but an abomination ; For as s without Holiness no man can see God , so without Holiness no man can serve him ; t What hath my Beloved to do in my house , saith the Lord , seeing she hath wrought lewdness ? The Lord will be sanctified in all that draw nigh unto him . We should thereforeall in our several places , especially those unto whom the Pastoral Dignity and Trust doth appertain , use our utmost care to preserve the Church of God amongst us in that honour and beauty which belongs thereunto ; not corrupting the Doctrine thereof , or obtruding any meer problematical , much less false and unsound positions of our own , upon the faith of our Hearers ; not corrupting the Worship thereof either with superstition , or irreverence , not suffering either the meer Form of Godliness to swallow up the power , or the pretence of power to shut out the Form , but to give the Lord both that inward and outward Honour , which is due to his holy name in all our solemn Attendances upon him ; not corrupting the sanctity thereof either with Hypocrisie or Prophaness , with meer specious Pretences of Holiness on the one hand , or with open and downright Contempt thereof on the other . Lastly , Not corrupting the Decency and Order thereof ; either by burthening Gods Service with an excessive number of needless Observances ; or on the other side censuring and deserting the Communion of a Sound and Orthodox Church , because the Order thereof doth not in every particular please us . Thus is the Church to be fed and Ruled with the former of our Prophets Staves , The Staff Beauty . Secondly , Christ , as the chief Shepherd , by his Spirit and Power , and his Under-Officers , by their Ministery and Service , do feed and rule his Church by his Staffe called Bands , procuring and advancing the Unity thereof , and gathering together into one all the members belonging thereunto , that the whole body may be fitly joyned together and compacted without Schisms and Divisions , which is a singular and eminent Blessing of God thereunto . God made man at the first after his own Image , so that as the Lord is wholly one and undivided in himself , no dissonancy between any of his Attributes , Decrees , or Counsels ; so in man as he came out of Gods hands , there was an exact harmony and agreement ; his Affections consonant unto his Will , his Will to his Reason , and his Reason to God. And being thus perfectly One with himself , he could not but be one likewise with others , who were perfectly like himself , as finding nothing more in them , from the which to differ , then in himself . But when sin came into the world , it brake the bond of Union between God and man , making us u enemies unto him by wicked works , and so w separating between him and us , and hiding hie face from us . It brake the bond of Union between a man and himself , the Will rebelling against the Mind , the Sensitive part against the rational , one x lust warring against another , and all against the Soul. It brake the bond of Union between man and man , between one wicked man and another , upon the ground of different Interests , y hateful and hating of one another ; between wicked men and good men , upon the ground of contrary seeds , the the Lord having z put enmity between the Seed of the woman , and the Seed of the Serpent ; Because God hath chosen his Church out of the world , therefore the a world hateth them ; When he had his Church only in one single people , the Jews , who dwelt alone , and were b not reckoned among the Nations , we find not only in the c Scriptures , but also in d prophane Writers how great scorn and contempt was cast upon chem by those of other Nations . And when Christian Religion began to obtain in the world , the like horrible Reproaches were cast upon Christians , as we read of Thyestaea convivia , & Oedipi incestus , in e Tertullian , f Eusebius , and g others . So true is that of Solomon , He that is upright in the way , is an abomination unto the wicked . This Enmity Christ came to heal , and to remove , by preaching , and by giving peace unto men , working the hearts of his people to be at unity and peace one with another ; in which respect Christ saith of his Church , My Dove , my undefiled is but one , Cant , 6. 9. Now a thing may be said to be one two manner of ways ; there is unum per unitatem , when a thing is so one , as that it doth not any way consist of many , as God is one by the absolute simplicity of his Nature , without any diversity of part and part , power and act , matter and form , subject and accident , being and not being : There is likewise unum per unionem , when one thing is constituted , and made up of many things united and joyned together , and thus the Church is One. h We being many , saith the Apostle , are one bread , and one body . And again , as the body is one , and hath many members , and all the members of that one body , being many , are one body , so also is Christ. In this respect it is compared sometimes to an i Army , made up of many Souldiers , ordered into Companies and Regiments , under the Command of one General , called the k Captain of the Host of the Lord , and the l Captain of our Salvation . Sometimes to m a City compacted together , and accurately proportioned in all the parts and measures thereof : Sometimes to the Tabernacle of the Congregation , wherein n divers Curtains were coupled and joyned together , by loops and taches , into one Sanctuary : Sometimes to the Temple , o wherein many goodly stones were framed and fitted into a Magnificent Structure , in which respect the Church is p called the House of God , the Houshold of Faith , the q whole Family of Heaven and Earth , a r building fitly framed together , and growing unto a holy Temple in the Lord : Sometimes to a s Vine , consisting of one root and many branches ; and to a t body , wherein many members are conjoyned under one Head , and animated by one Soul. Thus the Church is One. And albeit we frequently read in the plural u of the Churches of the Saints , the Churches of Asia , of Macedonia , of Galatia , of Syria and Cilicia , yet all these are members of one and the same Catholick Church , as many Cities of one Kingdome , and many houses of one City . For all the persons , all the Assemblies and Associations in the world , who acknowledge and worship one true God , and one Mediator between God and Man , the Lord Jesus , walking by one and the same rule of Faith and Love in the Gospel , do all make up but one Catholick Church . And the former Resemblances and Similitudes whereby it is expressed , lead us to the consideration of a threefold Unity in the Church . 1. An Unity by way of Disposition and Order , as in an Army or Building . 2. An Unity by way of Composition , or integral Completion , as between the parts of the body unto the perfection of the whole . 3. An Unity by way of Constitution , or Essential Concurrence of Soul and Body unto one man or of the Subject , and vital principles whereby it is animated . There is then in the Church 1. An Unity of Order , as the Apostle rejoyced when he beheld the w Order of the Church at Colosse . And this consisteth , 1. In Variety of Offices , and in the due and regular Subordination of those one unto another , and of the body unto them all , as the x Apostle telleth us , that God hath set in the Church first Apostles , secondarily Prophets , thirdly Teachers , &c. And that Christ when he ascended up on high , gave some Apostles , and some Prophets , and some Evangelists , and some Pastors , and Teachers , for the perfecting of the Saints , for the work of the Ministry , for the edifying of the body of Christ ; and these the y Apostle requireth the rest of the Body to Esteem very highly in love , to obey them , and submit themselves , unto them , because they watch for their Souls ▪ 2. In Variety of Ordinances in the which z Christ is set forth before the eyes of his people ; Such are Reading the Scripture , for as in that Church of the Jews , a Moses and the Prophets were read in the Synagogues every Sabbath day ; So the b Apostle directeth the Reading of his Epistl●s in the Christian Church . Preaching of the Word , c how shall they hear , saith the Apostle , without a Preacher ? and how shall they preach except they be sent ? Prayer , as the Temple is called d an house of Prayer for all people , and Peter and John went up to the Temple at the hour of Prayer : Baptism , e Go and teach all Nations , Baptizing them in the name of the Father , and of the Son , and of the Holy Ghost . The Supper of the Lord ; f The Cup of Blessing which we bless , is it not the Communion of the blood of Christ ? the bread which we break , is it not the Communion of the Body of Christ ? 3. In variety of Gifts , which the Lord doth g severally divide as it pleaseth him , for the profit and good of the whole body . In the Administration of which Ordinances , Offices , and Gifts , such Decency and Order is to be observed , as that it may appear , that in all the Churches of the Saints , God is a h God of Peace , and not of Confusion , ordaining in all of them , that i as God hath distributed to every man , & called every man , so he should abide with God within the Precincts of his own Calling , k not running before he be sent , but serving the Lord in that rank & station wherein he hath set him . 2. An Integral Vnity , as between all the parts of an intire body , joyned in due order together , unto the compleating of the whole ; and this Unity presupposeth a double Vnion ; the one of the body to the head , the other of the members to one another ; of both which the Apostle speaketh , Ephes. 4. 15 , 16. 1. There is a bond of Vnion between Christ and his body the Church ; l He that is joyned unto the Lord , is one Spirit ; and this Bond is on Christs part his Spirit , whereby he joyneth himself unto his Body , m we are an habitation of God through the Spirit ; and on a Believers part his Fatth , whereby he joyneth himself to Christ , and n appointeth him for his Head , by which means Christ dwelleth in the hearts of his people ; Both which the Apostle putteth together , calling it the o Spirit of Faith. 2 There is a Bond of Vnion between the members of the body amongst themselves , viz. The mutual Love of Believers unto one another , called the p Band of perfectness , whereby they are knit together ; for this Grace is that Cement which joyneth the Stones of this spiritual building into one Temple , being shed abroad into their hearts by the holy Spirit , and is therefore called the Love of the Spirit , Rom. 15. 30. as q elsewhere the Vnity , the Supply , and the Fellowship of the Spirit ; For where this Unity of Spirit and Love is , every member doth make a r Supply according to the measure which it self hath , for the increasing and edifying of the body , s walking together in the fear of the Lord , and in the comfort of the Holy Ghost . 3. An Essential Vnity , or as t St. Hilary calls it , Naturalis Vnitas ; as the body and the soul being joyned together maketh one man ; and thus Christ is said u to make in himself of twain one new man , by the participation of that w one Spirit which was x without measure poured out upon Christ the Head , and y from his Fulness shed abroad in such proportion upon his Members as he is variously pleased to dispence unto them ; by which means z Christ is formed in us ; liveth in us , and is a quickning Spirit unto us ; for the Spirit of Christ is that divine a seed , whereby we are regenerated unto his life and likeness , and as St. Peter expresseth it , are b partakers of the Divine Nature . 4. Consequent upon this Essential Vnity , whereby all the mystical members of Christ are animated and enlivened by one and the same quickning Spirit , doth follow a Moral unity of hearts and minds between all of them ; as it is said of the Primitive Christians , c that the multitude of them that believed , were of one heart , and of one soul. And this Moral unity is four-fold . 1. An Vnity of Faith , in the great and necessary Doctrines of Salvation , or in the d knowledge of God and of Jesus Christ , called by the Apostle the e Foundation , the f Principles of the Doctrine of Christ , the g form of sound words , the proportion or h Analogy of Faith , the i knowledge of Jesus Christ and him Crucified , the k doctrine and truth which is after godliness , l the Faith of the Gospel , the m Faith of Jesus , the n Mystery of Godliness , the o Rule by which we should walk , called by the Ancients , the Seed of Doctrine , the Character of the Church , the Rule which is common to small and great ; in one word , whatever Doctrine there is , the p knowledge whereof , and assent where-unto , is simply necessary unto Salvation ; in this all who shall be saved , do first or last most unanimously agree . Differences there may be , and usually are , in less necessary points , which are matters quaestionum , non fidei , as S. Austin speaks , for we q know but in part , and are not yet come to be perfect men ; and till the members have attained unto their full stature , there cannot be expected an universal consent , and harmony of judgements in all points , even among the best and most learned men ; in which case notwithstanding we should r receive one another in love and Brotherly Communion , because God himself receiveth even those who thus differ into his favour ; but the Spirit of God doth never fail to lead all that shall be saved into all necessary truths , and to preserve them from any damnable and pernicious doctrines . 2. Vnity in obedience , wherein all holy men do agree , albeit some may much exceed others in their progress and degrees of holiness ( as we may see by comparing the s Testimony given unto Asa , and unto Josiah ) such are t Repentance from dead works , without which we cannot be saved . u Reliance upon Christ alone by a sincere and unfeigned faith for Life and Salvation . w A true love of the Lord Jesus , and of all that are his . x A sincere regard unto all Gods Commandments , and an hatred of every false way . y A desire to fear Gods Name , and a purpose of heart to cleave unto him , and follow him fully . Lastly , z Self-denial , submitting our Will , and Reason , in all things to the Word and Will of God. There may be great differences in the spiritual growth and degrees of holiness between one Christian and another , a some sick , others healthy , some strong , others weak , some little children , others young men , some bruised reeds and smoaking flax , others bold as a Lyon. But this is obedientia parvis magnisque communis . 3. Unity in Worship : For though different Churches may have different observances in the External forms and modes of Divine Service , yet in the Substantials of Worship they all agree , viz. b that God is to be worshipped in spirit , and in truth , and to be c sanctified in all those that draw nigh unto him . That we are to call upon God only d in the Name of Christ , as our e alone Advocate and Mediator , f giving thanks unto God the Father by him . That we are g not to worship Creatures , who cannot know our hearts , nor answer our prayers , nor supply our wants , in whom we are not required to believe , but are to hold the head & h to keep our selves from Idols . 4. Unity in Ends and Designs ; for being Brethren in the i same Family , fellow - Citizens with one another , and of the houshold of Faith , having one Hope , one Lord , one Faith , one Baptisme , one God and Father of all ; the same Enemies to oppose , the same interests and common Salvation to look after , they consequently prosecute the same Ends , and do not only walk by the same Rule , but in so doing , do mind the same things , Phil 3. 16. It is true , being in part carnal , they do too much seek and serve themselves ; but so far forth as they have the same spirit , they are of the same mind with the Apostle , k to prefer the honor of Christ , and the service of his Church , above their own dearest interest , according to what our Saviour hath taught us , l If any man come to me , and hate not his Father , and Mother , and Wife , and Children , and Brethren , and Sisters , yea , and his own life also , he cannot be my Disciple . The Glory of God , the progress of the Gospel , the advancement of Christs Kingdome , the subversion of the Kingdome of Satan , the comforts and concernments of the Church of Christ , are in their hearts and endeavours still to promote ; as m the members of the Natural , so they of the Spiritual Body , have all a care one of another ; the end of the parts is the safety of the whole ; they are all partakers of one spiritual Nature , and all heirs of one common Inheritance ; and therefore as one principal fruit of the Communion of Saints , they aim at the same ends , and prosecute the same designes , joyning together in all Christian Services of Love against their common enemies , the World , the Flesh and the Devill . These are those several Unities which Christ by his Staffe called Bands doth preserve in his Church , thereby greatly beautifying and strengthning the same . Of this Peace he is both the m purchaser by the price of his blood , and the n Author by the Efficacy of his Grace , giving unto his people one heart and one way ; And lastly , The Bond by the Communion of his Spirit ; for o from him it is that the body is joyned and compacted together , as p the corner stone of a building fasteneth all the parts thereof unto one another ; and therefore the Apostle exhorteth us to be like minded , by Arguments drawn from Christ and his Spirit ; If there be any Consolation in Christ , if any Comfort of Love , if any Fellowship of the Spirit , if any Bowels and Mercies , fulfil ye my Joy , that ye he like minded , haveing the same love , being of one accord , of one mind , Phil. 2. 1 , 2. But it may be here objected against all this , that our Saviour himself telleth us , That he came not to send Peace but a sword , to set a man at variance against his father , and the daughter against her mother , Mat. 10. 34 , 34. which words q Buxtorf hath observed in the Talmund to be affirmed of the days of the Messiah ; and we see it plain by much experience ; many times , r saith St. Austin , a young man pleaseth God , and so doing displeaseth a wicked father , who is angry that God is preferred before him ; Fortior est gladius spiritualis separans quam copulans natura carnalis . s Baronius telleth us of Anastasia a Romane Lady , whom because she was a Christian , her own husband did cast in to prison , and miserably afflict , and so the t Apostle assureth us , that as Isaac was persecuted by his own brother Ishmael , so it is stil , They that are born after the flesh , do persecute them that are born after the Spirit , Gal. 4. 29. Where ever the Gospel is preached , they that embrace and obey it , are hated and virulently opposed by them that disobey it . In answer hereunto we say , That all this is accidental to the Gospel ; it is no fault in the Sun , if shining on a dunghill a stinking vapour be exhaled ; nor is it the fault of the Gospel , if by occasion thereof , the proud lusts of men be exasperated and enraged . When the Asyrians spoiled the Nations , and u none durst open the mouth , or peep , his Tyranny was not at all commended by such a doleful quietness . In like manner neither is the Gospel at all prejudiced by any such commotions , as through the lusts of wicked men , are meerly per accidens and occasionally stirred up by the preaching of it . When Christ went into Jerusalem to offer himself to them as their King , it is said , That the whole City was moved , Mat. 21. 10. And elsewhere , that there w was a division among the people because of him ; in like manner where ever he comes as a King to raign , there will be motions in the minds of the people ; there will be some who will say , x Nolimus hunc , we will not have this man to raign over us : and when their own pride and obstinacy are the causes of these motions , they yet charge all upon the Gospel and the Preachers thereof , as y if the land were not able to bear their words ; as Tertullus accused Paul , Act. 24. 5. We have found this man a Pestilent Fellow , and a Mover of Sedition among all the Jews throughout the world . As if the Chaffe should complain of the Fan , that all was quiet in the Barn till that came ; or the dross of the Furnace , that the m●ttal and that lay quietly together , till the fire severed them . Christ comes with a z Fan to purge his Floor , and with a refiners fire , to purifie the sons of Levi , and to gather his Church out of the world ; by which means he did occasion b the hatred of the world against it ; which would not have been , if all had obeyed the Gospel ; c but some receive it with scorn , and others with obedience , and hence it is that Offences come . But the Gospel per se in its own Nature , and in its proper and primarie Intention , is a word of Peace , and doth closely unite all that obey it unto Christ their head , and unto one another , by the firm bonds of Faith and Love , subduing the hearts of Wolves , Leopards and Lyons , Isa ▪ 11. 6. giving gifts even to the Rebellious , Psalm 68. 18. casting down every high thing that exaleth it self against the knowledge of God , 2 Cor. 10. 5. And besides , it is thus far a Staffe of Bands unto the Church farther , that though it doth thus exasperate the hearts , yet it doth usually muzzle and restrain the rage and power of wicked men , that d they are not able to perform the evils which they intend : so that by the Majesty and Authority thereof e Christ ruleth in the midst of enemies , f maketh them to be at peace with his people , g maketh Aegyptians to enrich them , h Moabites and Philistines shelter them , i Syrians bring gifts unto them , and the k enemies that afflicted them , bend , and profese to serve them . Now for the Application of this Doctrine , it teacheth us : 1. THat Christian Policy and Order , prudent , meek , religious Government , is a very great blessing to the Church of God , and greatly to be desired , because thereby Vnity and Concord are preserved among the Sheep of Christ , and as by a ferce or hedge they are thereby secured from the irruption of Wolves who would devour and make a prey of them ; and all leaven and chast which would soure the Lump , and corrupt the coin , is purged out , and fanned away . l When the unruly are admonished , and the weak strengthned , and the Feeble-minded comforted , and Hereticks rejected , and disorderly Walkers made ashamed , this greatly tendeth both to the honour , and to the health and safety of the Church of God. 2. It teacheth us to take heed of those m who cause divisions and breaches contrary to the Doctrine of Christ which we have received , who rend his Seamless Coat , and make their tongues and their pens bellows to blow up the flames of contention among Christians , biting , tearing , and devouring one another , of whom the Apostle saith , That they serve not the Lord Jesus but their own belly . It is noted by n Epiphanius as a wicked speech of Marcion the Heretick , Ego findam Ecclesiam vestram , & mi●tam fiffuram in ipsam in aeternum : And the Apostle maketh the ground of contentions and divisions in the Church to be fleshly Lusts , 1 Cor. 3. 3. Gal. 5. 20. It is a great sin to make an undue separation from the true Church of Christ. A sin against the Communion of Saints from which the Separation is made . A sin against the Unity and Peace of the Church , which we all ought with our utmost endeavours to preserve . A sin against the Spirit of Christ , which is thereby grieved , as the soul is pained by the wounds which are made upon the body . A sin against the honor of Christ , whose name is thereby exposed to contempt and reproach . A sin against a mans own edification , who thereby cutteth himself off from the means of Grace , and exposeth himself to the danger of Heresie and Contagion . And therefore those holy Fathers St. o Cyprian , p Augustine , and q Optatus , use to set forth the Atrocity and danger of this sin , by the greatness and strangeness of the Judgement , wherewith God punished it in Corah , Dathan and Abiram , and those who adhered unto them , whom the earth opened her mouth to swallow up ; and by the sore Judgement upon the ten Tribes , in their total rejection , for separating from the house of David , and the true Worship of God in Jerusalem . We should therefore take special heed of departing from the true Church of Christ , where his Word is truly taught , and where Christ the foundation is held , for every infirmity or blemish which we may conceive to be upon it ; for though the Apostle reproved many Corruptions and Abuses in the Church of Corinth , yet he blameth the Contentions , Emulations , Breaches and Divisions which were therein , 1 Cor. 1. 11 , 12 , 13. Of this sort were the Novatians , Luciferians , Donatists , Audians in the antient Church , who for laxness of Discipline , or other Corruptions which they apprehended to be therein , did withdraw & keep themselves apart from their Communion : To such as these it was a good speech of r Optatus , We have one Faith , one Baptism , one Conversation : We read the same divine Testaments , we are of the same Sheep●fold , we have been washed and wrought together , we are parts of the same garment , but ripped one from another , Sar●ura necessaria est , there wants nothing but that we be sewed up and reunited again . I shall not here enter upon any Polemical discourse to vindicate our own , or other Reformed Churches from that heavy Charge of Schism wherewith Pontificians implead us , for having forsaken the Communion of the Roman Church . Our Learned Writers have thus stated the Case . 1. That it is the t Cause , and not the Separation , that makes the Schismatick ; they who give the Cause , for which it is necessary to separate , are the Authors of the Schism ; for where there is a necessary Cause to separate , we are commanded by God so to do , 2 Cor , 6. 17. Rev. 18. 4. As we find when Jeroboam had corrupted the Worship of God , the Priests and Levites , and out of all the Tribes ; such as set their hearts to seek the Lord , departed from his Idolatry , 2 Chron. 11. 13 , 16 30. 11. For certainly one particular Church may reform it self , though another will not . 2. That they gave the Cause of this Breach and Separation , and that upon several accompts . 1. By u many and great Corruptions in Doctrine and Worship , whereby they themselves departed from the primitive Purity , which Errors and Corruptions they obtruded and imposed upon us as Conditions of their Communion . 2. By w great encroachments and usurpations upon the just power of Princes , and Liberties of Churches . 3. By x Tyranny in Excommunications , Persecutions and fiery Inquisitions , frighting and thrusting us from their Communion 4. By y refusing to be reclaimed , or healed of these distempers , in that they challenge a peculiar Infallibility , & a power to hold all other Churches under their Laws & Dominations . 3. That this was not a Secession from the z Catholick Church , nor from the Primitive Church , ( unto whose judgement we are willing to appeal ) but only from the Corruptions , Faction and Tyranny of a particular Church , with whom notwithstanding we retain an Unity still , in all points of Doctrine and Worship , which they hold consonant to the Will of God in his Word revealed , disowning nothing but those Errors and Additions which they have superinduced upon the Institutions of Christ. Lastly , That this is a not to set up a new Church which was never in the world before ; for the Church is the same now as formerly , only sick and overgrown with Corruptions then ; healed , weeded , purged and reformed now ; nor were there wa●ting in former ages , after those Corruptions prevailed in the Church , many Witnesses who appeared for the Truths then suppressed , greatly complained of the contrary abuses , and earnestly desired a reformation , as under the defection of the ten Tribes the Lord had seven thousand who had not bowed the knee to Baal , 1 Reg. 19. 18. and a Remnant according to the Election of Grace under the Apostacy of the Jews , Rom. 11. 1 , 5. 3. We should be exhorted to keep the unity of the Spirit in the bond of Peace ; not to judge , despise , or condemn one another , but mutually to edifie where we agree , and to endeavour Reconciliation wherein we differ ; to be perfectly joyned together , if it be possible , in the same Judgement , to think , and to speak the same things ; however to mind the same End , to intend the same Common Salvation , to hold fast the same head , to pursue the same Interest , and however we go in several paths of the same Rode , yet still to have our faces towards the same City . Arguments to perswade unto this holy unity , to obey the Government of Christ under his Staffe Bands , are many and weighty . 1. A Contrario . Consider the Unity and Confederacy of Satan , and all his Instruments against Christ and his Church ; for our Saviour telleth us , that Satan is not divided against himself , Mat. 12. 26. We read of the b Gates of hell , whereby we understand the united Powers and Counsels of the kingdom of Darkness ag●inst the Kingdom of Christ ; and as Devils , so the wicked of the world joyn hand in hand against the Church ; they c consult together with one consent , and are confederate against it ; they will lay down their own private enmities to combine against Christ , as d Pilate and Herod did ; Fas est & ab hoste doceri ; if enemies unite to destroy the Church , should not we unite to preserve it ? especially considering what a c grave Historian noteth , That in the cause of Religion , every Subdivision is a strong Weapon in the hand of the contrary party . Our intestine Mutinies and Distempers , do the Enemies work for him . He may stand still , and please himself , to see us bite and devour one another . Again , Consider the Turpitude , Deformity and Danger of Schisms and Divisions , which are the same in a Political or Ecclesiastical body , as in the natural , wherein whatsoever mangleth and separateth part from part , doth greatly weaken and deform the whole . They gratifie the common enemy ; Hoc Ithacus velit . They grieve the holy Spirit , as wounds in the body natural put the soul to pain . They dishonour the holy . Gospel which is a Gospel of Peace . They loosen and weaken the Interest of Religion ; for when f we bite and devour one another , we are in danger to be consumed one of another . They minister occasion to prophane Spirits to turn Atheists , and cast off all Religion , as a thing of uncertainty , wherein the Professors thereof themselves know not how to agree . They have their foundation in carnal and sensual Interests , as Pride , Revenge , Discontent , Coveteousness , and other inordinate Lusts , and therefore are reckoned by the Apostle amongst the g Fruits of the flesh . If we examine the h Rise and Original of many of the antient Heresies , whereby the Peace of the Church hath been torn and mangled , we shall find that some carnal End or other , as Ambition , Animosity , Discontent , or other the like sins , have been the Basis on which they were reared . It was the speech of a graceless son to his mother , i Transferam me in partem Donati , & bibam sanguinem tuum ; as St. k Austin saith , Mater omnium Haereticorum superbia . It is a very true speech of l Baronius , ex Officina Sardanapali prodire consueverunt Haeresium sectatores . 2. A Necessa●●● from the the necessity of this excellent Duty ; and this is a twofold necessity , Necessitas praecepti , because it is commanded , Have peace one with another , Mark 9. 50. Necessitas Medii , because Peace and Unity amongst brethren in the Church , is an excellent means to m glorifie God , when with one mind and mouth we call upon him , and serve him with one consent ; and to further the Gospel , and gain it honour and credit even in the hearts of strangers : the Heathen themselves took notice of the love of Christians , as Minutius Felix telleth us , Vide , say they , ut se diligunt Christiani . 3. A possibili ; our endavours in this kind are not after things which are unattainable ; for n Christ hath by the blood of his Cross procured the Churches peace , and by his powerful Intercession o prayeth for it ; since therefore Christ p dyed not in vain , but did q see of the travel of his soul , and was r heard in every prayer which he made ; It is certain that the Lord will in due time pour out upon his people a spirit of Unity , and s close up the breaches of his Tabernacle : as it is our Duty to seek Peace , so is it his t promise to work it ; he is not the author of Confusion , but of Peace , as in all the Churches of the Saints , 4. A Facili , It is not only possible , but easie for Believers to be at peace one with another ; those things which are natural are ever wrought without difficulty , it is not hard for the Sun to shine , or the fire to burn , nothing more easie then for the members in one body to agree with one another : And Believers are members of the same body , and have one common spirit to actuate and animate them , and therefore should suffer and rejoyce together , and be kindly affectioned one towards another with brotherly love , as the Apostle argueth , Rom. 12. 4 , 10. 1 Cor. 1● . 12 , 13. 25. 26. 5. Ab Vtili ▪ from the great good & advantage which hereby cometh unto the Church ; it is as the dew of Hermon which bringeth a blessing with it ; it strengthneth against all adverse power , and maketh the Church terrible as an Army with Banners ; it openeth the passages for Communion of Saints , that they may derive good from one another by the supply that every joint maketh , as divers members in the body have divers uses , the eye to see , the ear to hear , the tongue to speak , the hand to work ; and these Uses mutually serviceable to the good of each other , and Vnion a necessary bond of this Service , so in the Church or body of Christ , every member hath his measure of gifts and graces , by which he may be profitable to the whole ; u one the Spirit of Wisdom , another of Knowledge ; one able to counsel , another to comfort ; one to exhort , another to rebuke , what is wanting in one , is supplied by another ; and this w supply is made by those joints whereby these divers members are united together . Love is the Vehiculum of all that help and service which one Christian man deriveth upon another ; hereby we x serve one another , and y edifie one another ; we bear with the infirmities , sustain the burdens , and rejoyce in the comforts , mourn in the sorrows , distribute to the necessities , pray for the souls of one another ; By this means the graces of the Church are more bright and resplendent , as the flame which ariseth out of united fewel , is much greater then that which each stick alone by it self doth render ; and hence it is that the servants of God do z love the habitation of his house , and the place where his honor dwelleth , a assembling themselves there together with one accord , because he hath promised b that in every place where he recordeth his name , he will come unto them , and bless them : and by this means there were added to the Church daily such as should be saved . 6. A Jucundo & honesto . It is not only good , but pleasant for brethren to dwell together in Vnity , not only as the dew of Hermon for profit , but as the c ointment on the head of Aaron for comfort and Delight . In the united d Assemblies of the Saints we behold the beauty of the Lord ; when the members are disjoynted , the body is deformed : Shave away the eye-brows only from the face , Quantillum decedit de corpore , quantum de pulchritudine , saith St. Austin , you much lessen the beauty , by so little lessening the body ; Now a Schism in the Church , is the same deformity as a mutilation in the body . 7. Ab Exemplo , from the great Examples which we have of Peace in the word . God known by the name of e a God of Peace , with whom his people having Acquaintance and Communion are at peace . Christ by the name of a f Prince of Peace , who as he is g not divided in himself , so neither should he be divided in his Members . Our h Consolation in him should make us be of one accord , and of one mind ; the Primitive Church a mirrour of Vnity and Peace ; the i multitude of believers were of one heart , and of one soul , & primum in unoquoque ; genere est Regula caeterorum . 8. Ab Evangelio , from the nature of the Gospel , which is called by the Apostle , a k Gospel of Peace , whereby we are l called unto peace ; by the power whereof the m rage of Lyons and Bears is calmed and subdued ; much more should the Sheep of Christ be preserved from biting and devouring one another ; it is a presage of rain and storms , when Sheep run heads together , and certainly it bodeth no good unto the Church when the Sheep of Christ are at discord one with another . Lastly , A Sacramentis , which are sigilla & vincula pacis : from the Sacraments which are the Seals and Bands of Christian Peace ; In Baptism we were n baptized into one body ; in the Lords Supper we being many , are o one Bread , and one body , for we are partakers of that one Bread ; as the Wine is made of many grapes pressed into one Liquor , and the Bread of p many grains moulded into one Lump , so the Church of many believers compacted together by one Spirit of Faith and Love into one mystical body . I shall conclude this Exhortation with two or three solemn and emphatical passages of the q Apostle , pressing Christians unto this duty ; Let us , saith he , follow after the things which make for peace , and things wherewith one may edifie another ; And again , I beseech you brethren by the name of our Lord Jesus Christ , that ye all speake the same thing , that there be no divisions among you , but that ye be perfectly joyned together in the same mind , and in the same Judgement , And again , Be perfect , be of good comfort , be of one mind , live in Peace , and the God of Love and Peace shall be with you . And again , if there be therefore any Consolation in Christ , if any comfort of love , if any fellowship of the Spirit , if any Bowels and Mercies , fulfill ye my joy , that ye be like-minded , having the same Love , being of one accord , of one mind . Unto which I shall subjoyn the same Apostles pathetical prayer , The Lord of Peace himself give you Peace always by all means , and the God of Patience and Consolation grant you to be like minded one towards another , according to Christ Jesus , that you may with one mind , and with one mouth , glorifie God , even the Father of our Lord Jesus Christ. Before I leave this seasonable and necessary Argument , let us in a few words consider , what is to be done in Differences of Judgement and Divisions of mind , to heal the breaches , and to recover the Peace of a disjointed and dilacerated Church . And here it cannot be denyed , but that in all ages of the Church , there have been , and still are like to be , Varieties of Judgement among the Members thereof . For 1. The best Proficients r know but in part , and Prophesie but in part . 2. There are many things very abstruse and difficult in the disquisition of divine Truth ; Religion hath its s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things hard to be understood , as well as other Sciences . 3. There is in many men much t weakness of Judgement , to make search and enquiry into these things , or to discover veritatem in puteo latentem . 4. There is much carelesness of heart in many men to try the spirits , and to prove all things ; they u sleep while the enemy soweth Tares . 5. There is in many men a Levity , Lubricity and Discomposedness of mind whereby they are apt to be w carried away with every wind of Doctrine , and out of Simplicity and Credulity to be wrought upon by the cunning of those who are skilful to deceive . 6. Some have x itching ears , hearkning always after new things , whom Manna will not please without Quails , who have some particular mens persons in admiration , and give up themselves by a blind obedience and implicite Faith , into their hands , to be led by them into novel and singular Opinions . 7. Prevailing of Lust and domestical Interest , doth in many men darken their mind , and entangle their Judgements , and betray them unto that sad condition of being y given over to strong Delusions to believe Lyes . Upon these and such like Reasons there have been always Differences in the Church : We find a contention between z Paul and Barnabas , and between Paul and Peter ; We find some for Paul , others for Apollo , and some for Cephas , and others for none of them all , but for Christ without them ; we find some a building upon the foundation Silver and gold , and others Hay and stubble . We read of great differences between the Eastern and Western Churches , touching the Observation of Easter , and between the Roman and African Churches in the matter of Rebaptization ; of many sharp Dissentions between sundry great and famous Bishops and Pastors of the antient Churches . To say nothing of the present sad experience which we may everywhere observe of the same Truth , the b Scripture hath foretold it , and it cannot be otherwise , that there must be Heresies and Offences ; nevertheless we must not hereby be discouraged from using all pious and prudent Endeavours for pacification of the persons so dissenting ; concerning which Accommodation we are to distinguish ; 1. Of Opinions , whereof some are in the c Foundation , in those primitive Articles of Faith , and Essentials of Religion , on which the house of God is built ; the errors contrary whereunto are subversive , d pernicious and damnable ; some are only in the Superstruction , which are not e Fidei , but Quaestionum , which do not overturn the Edifice , nor endanger the Vitals of Religion : such were in the f Apostles time , Disputes touching Meats , and Drinks , and Days , and Things indifferent ; wherein though men abound in their own sense , yet it must ever be with Meekness , and with humble submission to the Spirits of the Prophets , and to the Judgement , Order and Peace of the Church . 2. Of Persons ; Some are g Seducers , who out of Pride , Enmity against the Doctrine which is according unto Godliness , carnal ends , desire of Advantage and Domination , do sow Tares in the Church , and cause Rents and Divisions therein ; such were Hymeneus , Philetus , Diotrephes , and others . Others are h seduced people , who through Ignorance , Credulity , Simplicity , Facility and Flexibleness of Spirit , are led away captive by the cunning Craftiness of them who lie in wait to deceive . Again , Some are men of meek , humble , peaceable and quiet spirits ; amongst whom though there be differences of Judgement , yet they do upon common Principles of Faith and Holiness , agree in love , and joyn in pursuing the same common Salvation ; neither monopolizing the priviledges of Saints , neither judging , or despising the other , neither holding any Error i supinely , pertinaciously , uncharitably or factiously . Others are men of turbulent , seditious and tumultuating Dispositions , who love to kindle flames , to foment Divisions , to make Sides and Factions , that they may fish in troubled waters ; these things being premised , we may touching Accommodations thus conclude . 1. There can be no Syncretism , or accommodation where the Differences are in points destructive to the foundations of Religion , and against the very Essentials of Faith , Worship and Obedience ; there can be no reconciliation k between Christ and Belial , between damnable Heresies and the Doctrine which is according unto Godliness . l Hereticks are to be admonished , and in case of Pertinacy to be rejected , therefore there may be no brotherly Communion with them . But seduced persons are in the spirit of m meekness to be instructed , and if possible to be restored , and won unto the Truth , and delivered from the snare of the Devil . 2. Though the Differences at first view be not so pernitious and dangerous , yet if it be evident that they be purposely sowed by men of turbulent and ungracious spirits , meerly to kindle flames , to foment Seditions , to lay the of perpetual Divisions or Commotions in Church or State , to gratifie the common enemy , and to be subvervient unto such Ends and Designes , as wherein Truth and Holiness is endangered ; in this case the Apostle hath taught us , both by his Example n not to give place by subjection for an hour unto such men , and o by his Doctrine , to mark and to beware of them . 3. Where a Syncretism and Agreement is allowable , yet we must love p Peace and Truth , follow Peace and Holiness , q not adulterate , or in any case betray , or play the Hucksters with the Word ; as it is said of the Samaritanes , that they r feared the Lord , and served their own Gods. We must not temper , or reduce divine Truth to the Rules or Dictates of our own Lusts , nor captivate our Conscience to our carnal desires . s Jeroboam and Ahaz acted inordinately , when they erected a Worship dissonant to Gods Will , and subservient to their own ; for we t can do nothing against the Truth , but for the Truth ; u buy it we may , sell it we must not for any other gain . 4. Where the Fundamentals of Religion are safe , and on all sides unanimously embraced , and the differences purely problematical , and such as do not at all endanger the Vitals and Essentials of Religion , w mutual meekness , tenderness and forbearance are to be used , as amongst brethren and fellow-members . Disputes are to be managed with all calmness of Spirit , without Passion , Animosity , Exasperation , invidious Consequences , or any thing tending to the violation of brotherly love ; hereby we preserve the Communion of Saints , when we own one another as brethren , and not as strangers : We credit the Gospel of Peace , and adorn our mutual profession of the same common Faith : We make way to the more cleer Discovery of Truth , when no Passion or Prejudice doth dazzle our eyes , or overcloud our Judgement ; We stop the mouths , prevent the Insultations , and take away the advantages , which the common adversary promiseth to himself by our differences and Dissentions . The Means to be used unto such an Evangelical Accommodation , are , 1. Out of a sincere love of all truth , to wait with humble , docile and tractable hearts upon God , in the use of such means as he hath appointed , for the revealing of his mind unto us touching those things about which we differ , and for that purpose with single hearts to study the Scriptures , and to weigh every opinion in the ballance of the Sanctuary ; n This , the Apostle saith , is profitable for Doctrine and for Reproof : to this he referreth the Church against all danger of Wolves ; out of this our Lord revealed to his Disciples the things which concerned himself ; by this the o Antients desired to have the Controversies in their times stated and decided . And when any of them teach us to try Doctrines by Ecclesiastical Tradition , and the witness of the Church , they speak of Apostolical Churches , which Tertullian calleth Matrices & Originales , and not barely of the peremptory decision of some one or other p present or particular Church ; for they were able to draw down from the Apostles , q Traducem fidei , as Tertullian calls it , a Doctrinal Succession , to assign the Time , the Authors , & the Posteriority of those Heresies , whch they gain-said , as he saith , r Solemus Haereticis compendii causa de posterioritate praescribere . Now because we cannot understand the things of God but by the Spirit of God , for s he it is who openeth the heart , and draweth away the vail , and giveth us an understanding ; and because the Scripture hath told us , that Gods people shall be t taught of him ; therefore we must in our studying thereof , pray unto God with u Job , That which I see not , teach thou me ; and with w David , Teach me good Judgement and knowledge ; and with the x Apostle , beg of God the Spirit of Wisdom and Revelation in the knowledge of him ; that in any thing wherein we are y otherwise minded , he will reveal even that unto us . 2. To agree in the Fundamentals , in the mystery of Godliness , the Unity of the Faith , the Principles of Doctrine , the Rule by which we are all to walk , in the z saving knowledge of God and Christ , unto which eternal Life is annexed , and without which it cannot be had ; in the a spiritual Worship of God , calling upon him , and coming unto him , in and by Christ ; and in those primary grounds of Christian Obedience , Repentance , Sincerity , Love of Christ , Self-denial ; & where there is an unfeigned and unanimous Agreement in these , there is a ground laid for discovery of the Truth in matters of smaller Difference . Agreement in Principles is a fair preparation unto agreement in all those Conclusions , which are naturally deducible from those Principles : and the more clearly we understand the Comprehension of Principles , the more exactly we shall discern the genuine Connection of true conclusions , and the inconsistency of those which are false and fallacious . 3. In the things whereunto we have attained to b walk by the same Rule , to hold the c Truth in love , to d keep faith and a good conscience ; for Christian Doctrine is a e Mystery of Godliness , and saving Knowledge , a f knowledge which is according unto Godliness , and therefore the best way to find out that wherein we differ , is , to obey that wherein we agree ; The Lord having promised , g that they who do his Will , shall know his Doctrine ; that he will h teach the meek his way , and reveal his secret to them that fear him ; that unto him i who ordereth his Conversation aright , he will shew the Salvation of God. 4. To be spiritual and heavenly minded ; for as heavenly bodies , so heavenly minds are the proper subjects of Serenity and Tranquillity ; k Storms and Tempests are the Effects of earthly exhalations ; heavenly Orbs are steady and regular , have no Combustions nor disagreements in them ; Schisms and Divisions are l from the flesh , and come from us as Men , not as Christians . As the reasonable Soul doth bind the parts of the body together in Unity ; when that is gone , they are in a near disposition to dissolve , and fall asunder : So the m Spirit of Christ is the bond of his body ; the Apostle calleth it ▪ The Vnity of the Spirit in the bond of Peace ; the more we have the n mind of Christ , the less we shall do things through strife , vain-glory , revenge , or any other inordinate passion ; for the o Wisdom which is from above , is pure and peaceable ; but that which tendeth unto envying and strife , descendeth not from above , but is earthly , sensual and devillish . 5. To study and cast about for Peace , to do all that is p possible , and what soever lyeth in our power to produce it ; to follow after it , and all the requisite expedients which conduce unto it ; if it fly , pursue it ; if it hide , search for it ; find out , as q Jehoash and Josiah did Masons and Carpenters , & spiritual workmen to repair the breaches of the house : to r have our private Opinions and Problemes to our selves before God , rather then by our unseasonable venting of them , to scandalize and offend our brethen , and to endanger the quiet of the Church . 6. To be of a meek , humble and calm spirit : s Love is not easily provoked , is long suffering , kind , self-denying , beareth , believeth , hopeth , endureth all things . An Hammer makes no noise upon wool , so a t soft Spirit turneth away Wrath. Some men are so hot , so opinionative , so contentious , so wedded to their own conceits , so impatient of dissent , that none can have Peace with them , who will not mancipate and render up their Reason and Judgement into their hands . But though it be our Duty to try all things , and hold fast Truth , when we have found it , yet we must hold it with a Spirit of Meekness . Meekness is the fittest disposition to receive truth ; u Receive , saith the Apost . with meekness the ingrafted Word ; And Meekness is the fittest disposition to teach Truth : w In Meekness , saith St. Paul , instructing those that oppose themselves . x Long-Suffering and Doctrine must be joyned together . Self-willedness and hastiness of Passion , are Obstructions unto the progress of Truth ; else the Apostle would not have entred a Caveat against them in a Bishop : for , saith he , y a Bishop must be blameless as the Steward of God , not self-willed , not soon angry , &c. 7. To be of a candid Judgement ; not to widen , but as much as may be to narrow Differences , and to reduce Controversies to as near an Agreement , as is possible ; and in the managing of them , to retain Suavity and Ingenuity ; not to infer without undeniable Evidence , odious and invidious consequences from those Doctrines of our brethren , which we our selves dislike ; but to believe other men as perspicacious to discern , and as tender to decline such desperate Rocks as we our selves . It argues great want of Charity towards others , and of Humility in our selves , when by our perverse Disputings , we go about to charge such opinions upon others , as from their own mouths we are assured , and therefore should in Charity believe , that they do detest . Pride in our selves , and Prejudice against others , are Two great Impediments to the healing of Divisions . I shall shut up all with one observation out of the Text more , which is this , That what Christ in the beginning of the verse did undertake , I will feed the flock of slaughter , in the latter end thereof he makes it good , I fed the flock . Christ never undertook more in a way of Office then what he finished , nor more in a way of Promise then what he performed . He undertook a difficult service , to feed his Church not only with his Doctrine but with his Blood ; he had a z Command and Commission to do it , and this Commission he accepted , a Loe I come to do thy will O God. And though it were so hard a duty , that his humane nature did shrink , and as it were draw back from it , b Father , if it be possible , let this cup passe from me , yet he submitted his will to the will of his father , and was c obedient even to that servile , ignominious and cursed death , which his humane nature so earnestly declined . And in like manner what he undertakes to work in us , he d will finish , as well as what he undertooke to work for us ; he is as the Author , so the finisher of our faith ; when he hath begun a good work in us , he will performe it unto the day of Christ. He e Promised to send his spirit upon his Disciples , and f he did send him ; he g Promised unto them power to cast out Devills , and h they did so ; his name is i Amen , the faithfull and true witnesse , and all the promises of God in him are k yea and Amen ; if he promise peace , or grace , or salvation , he will give it : his fidelity , power , honour , love , mercy , oath , and covenant , are so many assurances unto his people that what he hath undertaken to do for , in , or unto them , shall undoubtedly be done . He will do every work of Salvation l to the uttermost for those that come unto God by him ; if he begin faith , he will m finish it ; if he begin holinesse , he will n compleate it ; if he o heale , he heales perfectly ; p if he love , he loves to the end : Every work of his is perfect . There are works of his yet to do , to q Gather the people of God that are scattered abroad , to destroy the idols utterly , to tread down Satan and death under our feet , and he will do all before he give up his kingdome to his father . There are promises of his yet to be fullfilled , to r come again and to receive us unto himself , s to raise us up at the last day , t to bring forth judgment unto victory . And the experience which the Church hath had of his Love , Power , & fidelity in former works , and promises , should raise up their hearts to trust in him assuredly , for the accomplishment of those which are yet behind ( u for he is yesterday , and to day , and the same for ever . ) This we may plead in our prayers , do w as thou hast said . This we may apply in our indeavours towards holinesse ; he hath said he will x subdue our iniquities , he will take away an heart of stone , and give an heart of flesh ; for this end he was manifested y to destroy the works of the devil , and upon this Word z I will Hope . This we may support our drooping and desponding hearts under , in any time of diffidence , and discomfort ; when I begin to fear that my sinnes are greater then can be pardoned , stronger then can be mortified , deeper then can be eradicated ; His Power is ever accompanying his mercy ; what he begins , he will finish : he hath saide he will a abundantly pardon : therefore we may say , b I beseech thee let the power of my Lord be great according as thou hast spoken ▪ c He will performé the truth to Jacob , and the mercy to Abraham ; his word is an invincible barre to all our fears . FINIS . Notes, typically marginal, from the original text Notes for div A57166-e230 Isai 9. 21. Jam. 1. 19. Rom. 2. 18. Notes for div A57166-e430 a 1 Sam. 4. 21 Isa. 4. 5. b Rom. 9. 4. c Deut. 7. 7. d Exod 4 22. Jer. 2. 3. e Deu. 21 17. f Rom. 3. 2. Joh. 8. 17. Psa. 147. 19 , 20 g Isa. 42● . 41. h Rom. 7. 12. i Gal. 6. 1. k 1 Tim. 1. 11. l Rom. 11. 11 , 12. m Exod. 34. 89 , 30. n 2 Cor. 3. 7. o Mat. 17. 2. Rev. 7. 16. p 2 Cor. 3. 8● . q Luk. 2. 32. Zach. 2. 5. r Isa. 28. 5. Prov. 4. 8 , 9 s Ephes. 4. 10 , 13. t 1 Pet. 2. 5. u Isa. 32. 15. w Tit. 3. 5. x Gal. 4. 19. y Eph. 2. 5 , 10. z Can. 6. 4. a 1 Chro. 28. 11 , 12. b Exod. 40. 16 , 19 , 21 , 23 , 25 , 27 , 29 , 32. c Can. 5. 10 , 16. d Hag. 2. 7. e Col. 1. 27 f Phil. 3. 8. g Heb. 11. 25 , 26. h Col. 1. 24. James 1. 2. k Gal. 3. 1. l Rom. 13. 14. Isa. 61. 10. Rev. 6. 11. m Ezeck 16. 14. n Deut. 26. 19. o Isa. 62. 4 , 5. p Psal. 132. 14. q Psal. 87. 3. r Exod. 28. ● , — 39. s Gal. 3. 17. Rom. 13. 14. t Isa. 61. 3. u 1 Chro. 22 , 14. Vid. Brierwood de nummis . ● . 16 Budaeum . de Asse fol. 112. Sr. W. Raleigh . Hist. l. 2. c. 17. sect 9. w Psal. 48. 2. x Exo. 30. 23. Psal 45. 8. 2 Cor. 14 , 15. 1 Joh. 2. 27. y 1 Reg. 10. 5 z Isa. 61. 10. Psal. 45. 13 , 14. a Rev ▪ 19. 7 , 8. b Rom 9. 23. 2 T●m 2. 21. c Psal. 5. 8. Heb. 12. 13. Prov. 4. 2● . 3. 17. Isa 40. 3 , 4. d sla 62. 10. 57. 14. e Deut. 32. 4. f Eccles. 3. 11. g Gen. 1. 31. h Psal. 132. 13 , 14. Psal. 76 2. Exod. 25. 8. i Col. 1. 15. Heb. 1. 3. a 2 Cor. 4 6 b Mat. 4. 2. c Phil. 3. 8. d Eccles. 7. 29. e Psal. 32. 2. f Heb. 12. 13. g Gal. 2. 14. h Col. 2. 10. i Joh. 1. 16. k Rom. 12. 1 , 2. l 1 Thes. 5. 23. m Eph. 4. 13 , 16. n Eph. 5. 15. o Psal. 119. 6. p Eph. 4. 15. a Joh. 10. 10. b Ezek. 47 3 , 4 , 5. c Prov. 31. 30. d Act. 2. 31. 13. 35. e Psal. 92. 13 , 14. f Eph. 2. 1 , 4 , 5 g Gal. 2. 20. 4. 19. h Rom. 8. 29. i Psal. 19. 8 , 9 Ezek. 36. 25. k 2 Cor. 7. 1. l Act. 15. 9. m 1 Joh. 3. 3. n Mal. 3. 2 , 3 , 4. o Mat. 4. 23. p Mat. 9. 12. Isa. 30. 26. 61. 1. q Rev. 22. 2. r Exod 34. 29 , 30 s Eccles. 8. 1. Rom. 15. 13. Phil. 4. 7. 1 Pet. 1. 8. t Cau. 4. 9. u Psal. 4. 3. w Psal. 135. 4 x Isa. 43. 21. y Tit. 2. 14. z Ezek. 16. 8. 14. a Isa. 60. 13. b Luk. ● . 32. c Isa. 46. 13. d 1 Reg. 19. 12. e Hos 11. 4. f Isa. 40. 11. 46. 3. g Isa. 66. 12 , 13. h Mat. 12. 20 , i 2 Cor. 5. 20 Ezek 33. 11. k Psal. 23. 2. l Prov. 3. 17. m Lam. 3. 32 , 33. n Hab. 3. 2. o Jer. 31. 20. p 2 Cor. 10 1. q Eph. 2. 17. r Isa. 61. 1. s Cant. ● . 4. t Psal. 2. 9. u Isa 8 6. w Mat. 11. 30. x Luk. 19. 21 y Heb. 2 3. z Col. 1. 21. a Col. 1. 13. b Psal. 110. 3. c Psal. 149. 4. d Ezek. 16. 10 , 13. e Prov. 8. 36. f 1 Pet. 2. 8. g Luk. 2. 34. h 2 Cor. 3. 18. i Phil 4. 8. k Tit. 2. 10. l Phil. 1. 27. m Ephes. 4. 1. n 2 Tim. 2. 21. o 1 Cor. 3. 16 , 17. 2 Cor. 6 , 16. p Tit. 2. 141 1 Pet. 2. 9. q Psal. 4. 3. 135. 4 ▪ 148 14. Isa. 43. 21. Lev. 20. 26. r Prov. 15. 8. Mal. 2. 3. s Heb. 12. 14. t Jer. 11. 15. u Col. 1. 21. Rom. 5. 10. w Isa. 59. 2. x Jam. 4. 1. y Tit. 3. 3. z Gen. 3. 15. a Joh. 15. 19 1 Joh. 3. 1. D●on c. 36. b Num. 23. 9. Philostrat l. 5. c Nehem. 4. 2 , 3 , 4. Ester 3. 8 , 9. Psal. 44. 13 , 14. 79. 1 , 4. 137. 3. Lam. 1. 7. 2. 15 , 16. Isa. 43. 28. 47. 6. Jer. 24. 9. 1 Reg. 9. 7. d Cicero Orat. L. Flacco . Plin. l. 13. cap. 4. Tacit. Hist. lib. 5. Plutarch . Symposiac . 1. Pal. 5. Justin. l. 36. Sueton. August . cap. 76. H. Tiber. cap. 36. Horat. lib. 1. Satyr . 9. Juvenal . Sat. 3. 6 14. Martial Petron. Epigram . Apion apud Josephum & Eusebium , Hist. l. 2. cap. 5. Vid. P. Cunaei Antiquit. Heb. l. 2. c. 24. & l. 3. c. 5. e Tertul. Apolog . c. 1 , 2 , 3 , 7. f Euseb. l. 4. c. 7. & l. 5. cap. 1. g ● Justin. Martyr , Apolog . 2. & Dial. cum Tryph. Athenag . Legatio pro Christianis . p. 4. 37 , 38 Minut. Felix in Octav. h 1 Cor. 10. 17. 12. 12. i Can. 6. 10. k Josh. 5. 14. l Heb. 2. 10. m Psal. 132. 3 Rev. 21. 10. — 21. n Exod. 26. 6. o 1 Reg. 5. 17. p 1 Tim. 3. 15 Heb. 3. 6. q Eph. 3. 15. r Eph. 2. 21. s Joh. 15. 5. t Rom. 12. 4. 5. Eph. 1. 22 , 23. u 2 Cor. 81. Gal. 1. 2. Act. 15. 41. Rev. 1. 4. w Col. 2. 5. x 1 Cor. 12. 28. Eph. 4. 11 , 12. y 1 Thes. 5. 12 Heb. 13. 17. z Gal. 4. 1. a Act. 13. 27. 15. 21. b Col. 4. 16. 1 Thes. 5. 27. c Rom. 10. 14 , 15. Mark. 16. 15. d Isa. 56. 7. Act. 3. 1. e Mat. 28. 19 f 1 Cor. 10. 16. 11. 23. g 1 Cor. 12. 4 , 11. h 1 Cor. 14. 33 , 40. i 1 Cor. 7. 17 , 24. k Jer. 23. 21 , 32. 2 Chro. 26. 18. Rom. 10. 15. Heb. 5. 4. l 1 Cor. 6. 17. 1 Joh 3. 24. 4. 13. m Eph. 2. 22. n Hos. 1. 11. Eph. 3. 17. o 2 Cor. 4. 13. p Col. 3. 14. 2. 2. q Eph. 4. 3 , 4. Phil. 1. 19. 2. 1. r Eph. 4. 16. s Act 9. 31. t Hilar. de Trim. t. Lib. 8. u Eph. 2 15. w Eph. 4. 4 ▪ x Joh. 3. 34. y Joh. 1. 16. 7. 38. 1 Cor. 12 11. z Gal. 4. 19. 2. 20. Rom. 8. 10. Joh 6. 63. 1 Cor. 15. 45. 2 Cor. 3. 6. 18. a 1 Joh. 3. 9. b 2 Pet. 1. 4. c Act. 4. 32. d Eph. 4. 13. Joh. 17. 3. e 1 Cor. 3. 10 , 11. f Heb. 6. 1. g 2 Tim. 1. 13 Rom 6. 17. h Rom. 12. 6. i 1 Cor. 2. 2. k 1 Tim 6. 3. Tit. 1. 1. l chil . 1 27. m Rev. 14 12 n 1 Tim. 3. 16. o Phil. 3. 16. R●g●la parvis maga●sque commu●● . Aug. Ep. 17. p Joh. 17. 3. Act. 4. 12. Joh. 8. 24. q 1 Cor. 13 ▪ 9 Eph. 4. 13. r Rom. 14. 1. 3. s 1 Reg. 15. 11. 14. 2 Reg. 23. 25. t Luk. 13. 3. 5. u Act. 16. 30 , 31. w 1 Cor. 16. 22. 1 Joh. 3. 14. x Psal. 66. 18 ▪ 119. 128. Rom 6. 1 , 2. 8. 1. 13. y Nehe. 1. 11 Isai. 26. 8. Psal 17. 3. 119. 57. Act. 13. 23. Num 14 ▪ 24. z Mat. 6. 24. a Rom. 15. 1. Heb. 5. 13 , 14. 1 Joh. 2. 12 , 13. Mat. 12. 20. b Joh. 4. 24. Ph. l. 3. 3. c Levit. 10. 3 Job 11. 13 , 14. Psa. 26. 6. 66. 18 Pro. 15. 8. Isa. 1. 15. 18. d Joh. 16. 23 , 24. e 1 Tim. 2. 5 1 Joh. 2. 1. f Col. 3. 17. g Col. 2. 18 , 19. h 1 Cor. 10. 14. 1 Joh. 5. 21. i Eph. 3. 15. 2. 19. 4. 4. 5. 6. k Act. 20. 24. Phil. 1. 20. l Luk. 14 26 m 1 Cor 12. 26. m Eph. 2. 13 , 16. Col. 1. 20. n Jer. 32. 39. o Eph 4. 16. p Eph. 2. 20. 1 Pet. 2 6. q Buxtorf-Lexicon . Chald. p. 1648. r Aug. in . Psa. 44. s Baron . ● p. 300. Sect. 3. t Gal. 4. 29. u Isa. 10. 14. w Joh. 7. 43. x Luk. 19. 14. y Amos 7. 10. z Mat. 3. 12. a Mat 3. 2 , 3. b Joh. 15. 15 c Act. 17. 32. d Psal 21. 11 e Psal. 110. 2. f Prov. 16. 7. g Exod. 3. 21 , 22. h 1 Sam. ●2 . 3 , 4. Isa. 16. 4. 1 Sam. 27. 1. 5. i 2 Sa● . 8 ● . k Isa. 60. 14. Psal. 66. 3. 68 , 29 , 30. l Tit. 3. 9. 1 Thes. 5. 14. 2 Thes. 3. 14. m Rom. 16. 17 , 18. n Epiphan . Haer●s . 4 2. o Cyprian Ep●st . 65. Sect 2 Ep. 76. Sect. 5. de unitat . Eccles . Sect. 16. p Aug. ep . 162. & lib. 2. de Baptismo . c. 6. q Optatus contra Parmen . lib. 1. r Contra Parmen . l. 3. t B. Jewels Defence . part 5. P. 505 , 506 , 507 Mo●nay of the Church . c. 10. p. 358. D. Crakenthorp against Spalat . c. 79. se. 3. c. 82. sect . 7. c. 85. sect . 1. B. White against Fisher. p. 107. B. Lawd Confer . sect . 21. p. 133 , 142 , 143 D. Chillingworth . c. ● . sect . 30 , 35 , 38 , 5● , 59 , 74. u B. Morton Prot. Appeal . l. 4. c. 2. sect . 9. sect . 37 , 38. B. Ushers Serm. on Eph. 4. 13. p. 7. B. White against Fisher. p. 106. B. Lawd Confer . sect . 21. p. 135. & sect . 25. p. 192. B. Bramhal Church of England defended . p. 13 , 14 , 66 , 181 , 367 , 390. Chillingworth c. 5. s. 25 , 31. 33 35 , 40 , 50 , 51 , 59 , 62 , 64 , 65 , 68 , 69. 78 , 106 w B. Bramhals Defence passim . F. Mason de Minister . Angl. l. 2. c. 10. B. Lawd . sect . 25. Num. 10 , 11. x B. White against Fisher. p. 106 , 107. Chillingworth . c. 5. 61. 96. y B. White . p. 106. B. Lawd sect . 24. p. 156. & sect . 35. p. 297. Chilling . sect . 53. z Jewels Defence p. 499. Mornay of the Church c. 10. Crakenth . c. 79 sect . 4. Morton . Appeal l. 4 c. 2. sect . 10. sect . 43. Gerard. Loc. de Eccles. sect . 180 B. Lawd . sect . 25 n. 18. p. 192. Chillingworth . sect . 32 , 45 , 47 , 94. a Gerard ubi supra . sect . 179. B. Ushers Ser. p. 27 , 31. Mornay of the Ch. c. 9. p. 324. c. 10 p 358. Crakenth . c 85. sect 2. Field of the Church . l. 3. c. 8 , 12. & Appendix p 3. sect . 2. B Lawd Epist Dedicat. to the King. p. 16. Chilling . sect . 91. Carleton Consens . loc . de Scriptura . e. 1. pag. 9. 14. D. Jo. Whiteway , sect . 50. b Mat. 16. 18. c Psal. 2. ●2 . Psal. 83. 3 , 8. Act. 4. 27. d Luk. 23. 12. Isa. 9. 21. c Hist. of the Councel of Trent . p. 49. Hoc consilio Julianus inter Christianos dissidia fovebat ut minore negotio debell arentur , si prius bello inter se coaflictati fuissent . Baron . Ann. 392. sect . 285. f Gal. 5. 15. g Gal. 5. 20. 1 Cor. 3. 3 , 4. Rom. 16. 17 , 18 1 Tim. 6. 3 , 4 , 5 h Vid. Danaei prolegomena in Lib. Aug. de Haeresibus , cap. 6 , 7. i Aug Ep. 168 k De gen . contra Manichaeos , lib. 2. c. 8 l Baron . Ann. 474. sect . 6. m Rom. 15. 5 , 6 , 7 n Eph. 2. 13. 16 o Joh. 17. 21 , 23. p Isa. 53. 11. q Gal. 2. ●1 . r Joh. 11. 42. s Amos 9. 11. t Psal. 29. 11. Isa. 54. 13. Jer. 32. 39. u 1 Cor. 12. 8 , 9. w Eph. 4. 16. x Gal 5. 13. y Rom. 14. 19 Jud. v. 20 , 21. z Psal. 26. 8. 27. 4. 42 , 1 , a. a Act. 2. 1 , 46 , 47. 3. 1. b Exod. 20. 24 c Psal. 133. d ●sal . 27. 6. e Heb. 13. 20. Jo● . 22. 21. f Isa. 9. 6. g 1 Cor. 1. 13. h Phil 2. 1 , 2. i Act. 4. 32 , k Rom. 10. 15. l Col. 3. 15. m Isa. 11. 6. n 1 Cor. 12 , 1● . o 1 Cor. 10. 17. p Sicut multa gra●● un●● p●n●m consiciuat , & ex multis ra●emis unum vinum extrabitur , sic ex multis hominibus Christi corpus efficitur . Serm. 28. ad fatres in eremo apud Aug. q Rom. 14. 19. ● Cor. 1. 10. 2 Cor. 13. 11. Phil. 2. 1 , 2. 2 Thes 3. 16. Romi 15. 5. r 1 Cor. 13. 9. s 2 Pet. 3. 16. Heb. 5. 11. t Rom. 14. 1. u Mat. 13. 21 w Ephes. 4. 14. Rom. 16. 18 Col. 2. 4 1 Reg. 13. 18 , 19. x 2 Tim 4. 3 , 4 Jud. v. 16 y 2 Thes. 2. 10 , 11. 1 Tim. 6. 10 z Acts 15. 39. Gal. 2. 11 , 13 1 Cor. 1. 12 , 12 a 1 Cor. 3. 12. b Matth. 18. 17. 1 Cor. 11. 19 c Mat. 7. 24 1 Cor. 3. 9 , 10 Heb. 6. 1 d 2 Pet. 2. 1 e Aug. de Peccat . Orig. cap. 23. f Rom. 14. 5 , 6. 1 Cor. 8. 8 , 9 g Ephe. 4. 14. Esay 3. 12 Jer. 23. 16 , 26 , 32. ● 29. 8. Matth. 7. 15 Acts 20. 29 , 30 2 Tim. 3. 13 Tit. 1. 10 2 Pet. 2. 1 2 John v. 7 Mark 13. 22 2 Tim. 2. 14. 18. Gal. 2. 4 h 2 Cor. 11. 20. 2 Tim. 3. 6 Col. 2. 8 Ephes. 4. 14 i Bi. Lawd . Conser . sect . 36. pag. 315. 316. k 1 Cor. 10 21. 2 Cor. 6. 14. 17 Gal. 1. 8 , 9 l Tit. 3. 10 Euseb. H●st . l. 4. c. 13. m 2 Tim. 2 25 , 26. n Gal. 2. 4 , 5. o Rom. 16. 17. p Zac. 8. 19. Heb. 12. 14. q 2 Cor. 4. 2. Basil. in Psal. 14. 1. edit . Graecolat . Paris . p. 153. & Greg. Naz. Orat. 1. p. 20. B. r 2 Reg. 17. 33. s 1 Reg. 12. 27 , 28 , 33. 2 Reg. 16. 10. t 2 Cor. 13. 8. u Pro. 23. 23. w Rom. 15. 1 Gal. 6. 1. Eph. 4. 2 , 3. n 2 Tim 3. 16 Act 20. 32. Luk. 14. 2● . o Optatus contra Parmen . l. 5. Aug. Epist. 19. c. 1. ep . 48. & 112. contra ep . Parmen . l. 1. c. 2 c●nt . Lit. Petil. l. 2. c. 85. de Unitat. Eccles . c. 3. 6 17 , 18 , 19. in Ps. 2● Exposit. 2. p Tertul. cont . H●rmog . c. 2● . Dr. Field Appendix . part . 3. c. 7. pag. 42. q Tertul. de praescript . cap. 20. 21. r Advers . Hermog . cap. 1. contra Marcion . lib. 5. c. 19. contra P●axeam . cap. 2. s A●ts 16. 14. 2 Cor 3. 16 , 17 1 John 5 , 2● t John 6. 45 Aug. de G●●t . Ch●isti . c. 13. & de praedesti●at . sanctorum cap. 8. u Job 34. 32. w Psal. 119. 66. x Eph. 1. 17. y Phil. 3. 15. z Joh. 17. 3. 8. 24. Act. 4. 11 , 12. 1 Cor. 1. 23. 2. 2. 3. 11. a Joh. 4. 24. 16. 23. Heb. 7. 25. Col. 3. 17. b Phil. 3. 16. c 2 Thes. 2. 10 Aug. de Grat. Christi . c. 13. d 1 Tim. 1. 19 e 1 Tim. 3. 16 f 1 Tim. 6. 3. T it 1. 1. g Joh. 7. 17. 10 4. h Psal. 25. 9 , 14. i Psal. 50. 23. k Inferiora fulminant . Sen. Pacem summa tenent . Lucan . l 1 Cor. 3. 3 m 1 Cor. 12. 13. Ephes. 4. 3 n Phil. 2. 2 , 3 , 4 , 5. o James 3. 14 , 17. p Rom. 12. 18. Rom. 14. 19. Heb. 12. 14 q 2 Chron. 24. 4 , 13. 2 Chron. 34. 8. 13. r Rom. 14. 〈◊〉 . s 1 Cor. 13. 5 , 7. t Prov. 15. 1 u Jam. 1. 21. w 2 Tim. 2. 25. x 2 Tim. 4. ● . y Tit. 1. 7. z Joh. 10. 18. a Heb. 10. 7 , 9. b Mat. 26. 39 c Phil. 2. 8. Joh. 17. 4. d Heb 12. 2. Phil. 1. 6. Psal. 138. 8. e Joh 16. 7. Luk. 24. 49. f Act. 2. 33● g Luk. 9. 1. h Luk. 10. 17. i Rev. 3. 14. k 2 Cor. 1. 20. l Heb. 7. 25. m 〈◊〉 ●2 1. n Col. 2. 10. o Act. 3. 16. p Joh. 13. 2. q Joh. 11. 52 Deut. 32. 4. Isai 2. 18. Rom. 16. 20. 1 Cor. 15. 25 r Joh. 14. 2 , 3. s Joh. 6. 40. t Mat. 12. 20. u Heb. 13. 8. w 2 Sam. 7. 25. x Mic. 7. 19. Ezek. 11. 19. 36. 26 y 1 Joh. 3. 5 , 8. z Ps. 119. 49. a Isai 55. 7. b Num. 14. 17 c Mic. 7. 20. 
A91744	----	The Lords property in His redeemed people. Opened in a sermon at St. Pauls Church, London, Octob. 28. / By Edward Reynolds, D.D. and chaplain in ordinary to the Kings Majesty. Printed by the order of the Lord Mayor and court of aldermen. Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A91744 of text R203481 in the English Short Title Catalog (Thomason E1048_2). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 59 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A91744 Wing R1263 Thomason E1048_2 ESTC R203481 99863426 99863426 115628 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A91744) Transcribed from: (Early English Books Online ; image set 115628) Images scanned from microfilm: (Thomason Tracts ; 155:E1048[2]) The Lords property in His redeemed people. Opened in a sermon at St. Pauls Church, London, Octob. 28. / By Edward Reynolds, D.D. and chaplain in ordinary to the Kings Majesty. Printed by the order of the Lord Mayor and court of aldermen. Reynolds, Edward, 1599-1676. [8], 37, [1] p. printed by T.R. for George Thomason, at the Rose and Crown in St. Paul's Church-yard, London : 1660. The first leaf bears an order to print. Annotation on Thomason copy: "Nouem 12". Reproduction of the original in the British Library. eng Sermons, English -- 17th century. A91744 R203481 (Thomason E1048_2). civilwar no The Lords property in His redeemed people.: Opened in a sermon at St. Pauls Church, London, Octob. 28. / By Edward Reynolds, D.D. and chapl Reynolds, Edward 1660 10332 22 55 0 0 0 0 75 D The rate of 75 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-06 Robyn Anspach Sampled and proofread 2007-06 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE LORDS PROPERTY IN HIS REDEEMED PEOPLE OPENED IN A SERMON AT ST. Pauls Church , London , Octob. 28. BY EDWARD REYNOLDS , D. D. and Chaplain in ordinary to the Kings Majesty . Printed by the Order of the Lord Mayor and Court of Aldermen . LONDON , Printed by T. R. for George Thomason , at the Rose and Crown in St. Paul's Church-yard , 1660. ALLEYNE MAYOR . Die dominica in festo Simonis & Judae Apostol. 1660. Annoque Regni Regis Caroli secund. Angliae , &c. duodecimo . It is Ordered that Dr. Reynolds be desired from this Court to print the Sermon he preached this day at Pauls . To the Right Honourable Sir RICHARD BROWN Lord Mayor of the City of London ; Sir THOMAS ALLEYN the last Lord Mayor , and Court of Aldermen . Right Honourable , BEing desired by the Order of your Court to print this Sermon preached on the last day of the then Lord Mayor , and the first of the present , I shall humbly crave leave to mind both those honourable Persons , and all others , of the signal providence of God to them and us this last year . How graciously the Lord hath carried the last Lord Mayor through the storms and difficulties of a most troublesome government , bearing him up by a spirit of prudence and calmnesse , above potent frowns , and popular passions , till at last his year was honoured with the most glorious spectacle that this City hath seen for many and many ages , in the happy return of our dread Soveraign unto his royal Throne , our eyes have been abundantly witnesses of . From how many afflictions and dangers your present Lordship hath been wonderfully delivered , the Lord providing shelters and chambers to hide you in , from the jealous eyes , and iron arms of those who were then in power , reserving you unto , and recompencing you with this present honour , you cannot but with thankful adoration of divine providence be most sensible of , and affected with . What terrible things the Lord hath done for these three Kingdomes , things which we looked not for , in breaking Governments , infatuating Counsels , melting Armies , levelling Mountains , and preparing a way for his sacred Majesty through the hearts of his people to the possession of of his Throne , is so eminently known to all Nations , as if it were registred with a beam of the Sun , and proclaimed by an Angelical Herald . What use both you , and all of us should make of these wonderful workings of divine providence , I cannot give you in better words then in those of Samuel unto Israel , 1 Sam. 12. 24. Onely fear the Lord and serve him in truth with all your heart , for consider how great things he hath done for you . If unto such a wise and holy improvement of mercies this present Sermon may be of use unto you ( wherein is set forth how Ransomed persons are not their own , and therefore not to seek or serve themselves , and how much they are engaged to live to the Glory and service of him that delivered them ) I shall have abundantly the fruit of my labours , and I hope therewith the benefit of your prayers , who am From my Study Nov. 20. 1660. Your Honours most humbly devoted ED. REYNOLDS . AT PAVLS-CHVRCH , Octob. 28. 1660. 1 COR. 6. 19 , 20. — Ye are not your own . For ye are bought with a price ; therefore glorifie God in your body , and in your spirit , which are Gods . SUch is the desperate corruption of mans heart , that those very blessings of God which should oblige unto his service , do usually alienate and estrang the same from Him , so that the very Table of wicked men is a snare , and the things which are for their good , do become unto them an occasion of falling , Psalm 69. 22. They no sooner wax fat , but they kick , Deut. 32. 15. Their wealth becomes the fuel of their lust , and their prosperity , the mother of their luxury and intemperance . When they are filled with their pastures , they forget God H●s . 13. 6. When the Lord feeds them to the full , they commit adultery , and assemble themselves by troops in the harlots houses , Jer. 5. 7. Thus it fared with the people to whom our Apostle writes in this Epistle . Corinth was a rich City in Peloponesus , between the Ionian and the Aegean sea , the Head of Achaia , one of the principal Emporia , or Mart Towns of Greece , celebrated by a Homer , Strabo , Cicero , Florus : for the great wealth thereof . And as it was famous for Riches , so was it as infamous for those sins which plenty and prosperity use to produce , especially the sinne of uncleannesse and fornication , insomuch that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} was an expression amongst the Greeks for Scortation : and they were wont , b as Athenaeus tells us , c when they prayed for success in their undertakings , d to vow , that they would bring Whores into the City , as if it had been an honour and service unto it . And learned men are of opinion , that the Apostles in their Council at : Jerusalem did by letters , forbid unto the Gentiles Fornication , Acts 15. 20. because amongst them it was judged a free and lawfull thing to make use of mercenary harlots , who for gain did prostitute themselves unto the lusts of men . How much this sinne did prevail at Corinth , not only before their embracing of Christianity , as ver. 11. but even after they had been taught by the Apostle , and given entertainment unto the Gospel , as is evident by his complaint , 2 Cor. 12. 21. So we may further gather from the special arguments he furnisheth them with in this Chapter against it . 1. That which alters the end and use for which the body was made , is not to be allowed ; but fornication makes a quite contrary use of the Body , then that for which it was made , which was to be for the Lord , dedicated to those services wherein he should imploy it . The body is not for fornication , but for the Lord , and the Lord for the Body , ver. 13. The Body for the Lord to serve and honour him ; and the Lord forthe Body , to sanctifie and save it . 2. The body which is to be raised unto glory , and which we hope shall be mede like unto Christs glorious body , is not in the mean time to be conspurcated and dishonoured with so impure a pollution . But God hath raised up the Lord , and will us , v. 14. 3. The Members of Christ ought not to be made the members of an Harlot , in as much as this is an high indignity unto Christ , that so pure and holy an Head , should have so leaprous and filthy Members . But our Bodies by the inhabitation of the Spirit of Christ in us , are his members , and therefore should not be made one flesh with an Harlot , verse 15 , 16 , 17. 4. That which 〈◊〉 this is more unnatural and atrocious then other sins , in that other sins do not terminate themselvs in the body , but go out unto other objects , is not to be admitted . But fornication brings a peculiar dehonestation and contumely upon the Body , therefore it is not to be admitted , v. 18. 5. Temples which are peculiarly consecrated unto God and to his service , ought not to be defiled or prophaned by any Sacrilegious pollutions , for Him that defileth the Temple of the Lord , he will destroy . But our Bodies are Temples for the holy Spirit to dwell in , therefore ought not to be converted into stews , or Receptacles of impure lusts , v. 19. 6. They who are not their own , nor in their own disposal , but belong to another Lord , are not to live after their own Will , or by their own lust , but according to the Will , and the Ends , and Uses of their principal Lord . But we are not our own , and therefore have not the power to live according to our own lusts , but we are His that made us by his Power , redeemed us by his Love , dwelleth in us by his Spirit , therefore Him we are to glorifie by pure spirits , and chaste bodies . So the words of the Text are the last argument which the Apostle useth against that great sinne which did so abound in that rich and luxurious 〈◊〉 ; therefore Hierom , Ambrose , Chrysostome , Theophylact dismember them from the words preceding . Wherein are considerable three particulars . 1. A double proposition , the one Negative , ye are not your own ; the other Affirmative , ye are Gods . 2. The Reason of both , ye are bought with a price . 3. The inference from both , Therefore glorifie God in your body and spirit . The first proposition is negative , ye are not your own , therefore it is against the Rule of common Right and publick Justice ( quae suum cuique tribuit ) to dispose of your selves according to your own counsel and pleasure , None of us liveth to himself , no man dieth to himself , Rom. 14. 17. We have neither Being , nor well-Being , nor subserviencies unto either , of , or from our selves , therefore none of it is to be disposed at our own Will . There are indeed vain men that say , We are Lords , Jer. 2. 32. Our lips are our own , who is Lord over us ? Psal. 12. 4. and thereupon resolve to walk after their own devices , Jer. 18. 12. and to do whatsoever ▪ thing goeth forth out of their own mouth , Jer. 44. 17. But as their claim of themselves is but an usurpation , so their living to themselves is but a Sacriledge , whereof they must give a strict accompt . A thing is said 〈◊〉 be our Own Dominio pleno , when we have a Propriety in it , and a Possession of it . Propriety is two fold , Original , that of the supreme Lord ; Derivative , as that of the Copy-holder , the Emphyteuta , the usufructuary , who hath a right granted to use , or to meliorate , but not to corrupt or abuse the Land or Tenement conveyed unto him . Possession also is twofold , the one by way of Dominion , as when a man holdeth that which is truly his own , or conceiveth bona fide to be his own . The other by way of custody and trust , as a Guardian holdeth the Estate of his pupil ; a steward or servant , the goods of his Lord ; a Depositary , the goods of him who entrusts him with the keeping of them . This premised , we say , 1. By Original propriety none can call either himself , or any other thing , His own but only God , who alone is the Fountain of all Being , whose Name is , I am , who is of Himself only , and all other Beings are by derivation and participation from Him ; For of him ; and through him , and to him , are all things . And therefore he only being of Himself can work only for Himself ; and being the Author of all other Beings , may justly also chalenge to be the end of them ; for He made all things for Himself , Proverbs 16. 4. 2. By Derivative propriety men have a Right under God unto many good things : There is a double grant made by God of good things , one by way of general indulgence , and so he hath given thē earth to the children of men , Psalm 115. 16. And divided to the Nations their inheritance , Deut. 32. 8. Even Heathen and wicked men have a Right by divine providence to their estates , as he gave unto Jehu and his sons for four generations the Throne of Israel , 2 Reg. 10. 30. And the land of Aegypt to Nebuchadnezzar , Ezek. 29. 19. It is a dangerous opinion , which tendeth to the dethroning of Princes , and concussion of States , to teach , that Temporale dominium fundatur in gratia ; and that wicked men are usurpers of all which they enjoy ; for the Lord maketh His rain to fall on the just and unjust , Mat. 5. 45. And commanded to give unto Caesar , an heathen King , the things which were Caesars , Mat. 22. 21. And though wicked men by the demerit of their sinnes deserve to be deprived of good things , yet de fasto , the Lord doth indulge the use and fruition of them . And therefore it is a wicked doctrine of those Pontificians , who teach , that an Heretical Prince that is in their sense , one that casteth off the yoak of the Roman Religion , doth thereupon forfeit his Temporalities into the hands of the Pope , and so to make him in ordine ad spiritualia , to be the disposer of Crowns and Kingdomes . But this propriety men are to use under those restrictions and limitations which the Lord in his Word hath prcscribed , viz. in order unto his glory , 1 Cor. 10. 32. and in order to the good of our selves and others , else though they have a lawfull , they have not a pure and sanctified use of them . Again , There is a divine grant by way of special grace and Covenant , and thus the Lord hath given unto his peculiar people both Himself and his Son , and his Spirit , and all things , that belong unto life and godliness . He is not ashamed to be called their God , Heb. 11. 16. and giveth them leave accordingly to avouch him for their God , Deut. 26. 17. and together with himself and his Son hath estated them in all other good things , Rom. 8. 32. All the gifts , endowments , graces natural or spiritual which he hath bestowed upon any , whether Paul , or Apollo , or Cephas , the most eminent of men , are given for them and their comfort , 1 Cor. 3. 22 , 23. They are all given to profit withal , 1 Cor. 12. 7. And for the perfecting of the Saints , Ephes. 4. 12. 3. Again we have the Tenure and Possession of our life , our nature , our faculties , our endowments , all the gifts and talents which are bestowed upon us . But this is not a possession of Dominion , to dispose of these things at our own pleasure , we may not rashly throw away our lives , or profanely lay our our wit and learning , upon the service of Satan , or our own , or other mens lusts . But it is only a possession of Custody and trust , in order to the glory of God , and to the Edification , comfort and benefit of others : For all the gifts and power which God gives , is to profit withal , and for edification , not for destruction , 2 Cor. 10. 8. Sad then will be the account which they shall make , who by luxury and intemperance , by challenges and duels , or by any other way of rashness and wickedness , expose their lives unto danger of ruine : or on the other side , do so pamper nature , and indulge to their sensual appetites , as propter vitam vivendi perdere causas , and have their souls only for salt to keep alive their bodies , and to serve for no other purpose . Who use the gifts of God against the giver of them , and have their wisdom , power , wit , learning , wealth , interests , only as a Panoply of Satan , Luke 11. 22. to fight his battles against God and his Church , as Achitophel used his wisdome against David , and Tertullus his Oratory against Paul , and Jeroboam his power against the Prophet , and the Scribes and Pharisees their learning against Christ , and Libanius , Lucian , Porphyry , Celsus , and other proud Philosophers , their wits and pens against Christian Religion . Here then offers it self a weighty and serious question to be resolved , namely , when doth a man act as if he were His own , and as if he had the Original Propriety , and plenary possession and Dominion over Himself ? In the general I answer , when a man doth exempt himself from all superior jurisdiction , will be subordinate unto none , and from all brotherly Communion , will be co-ordinate unto none , will neither live to the glory of God above him , or the use and benefit of his brethren about him , will be , as it were alone , Isa. 5. 8. And as if he had a kind of Deity and sufficiency within himself , as Tyrus said , I am a God , I fit in the seat of God , and did set her heart as the heart of God , Ezek. 28. 2. And as Nebuchadnezar said , Is not this Babylon the great that I have built for the house of my kingdom , and for the honour of my Majesty ? Dan. 4. 30. And as Pharoah , Who is the Lord that I should obey his voice to let Israel go ? Exod. 5. 2. But more particularly we shall resolve this question in four propositions . A man then acteth and liveth , as if he were His Own , and in his own disposal . 1. When he maketh his own Reason his supreme Rule by which to work . 2. When he maketh his Own Will His chief Law and Authority therein . 3. When he maketh his own Interest His ultimate end in working . 4. When he maketh His own performances the principal ground of all his hopes . 1. When a man makes his own Reason his supreme Rule , resolving as Joroboam did , to follow what his own heart hath devised and contrived , 1 Reg. 12. 33. Reason indeed is the candle of the Lord , Prov. 20. 27. But what is a Candle to the Sun-beam ? unto which the Apostle compareth the Gospel , Rom. 10. 18. The Lord will have no disputing or replying against Him , Rom. 9. 20. But will have humane Reason strike sail , and captivate it self to the Word of God . For stating of this point , we are to distinguish between carnal Reason and right Reason . Carnal reason , or Reason darkened and corrupted by the Original pravity which cleaveth unto it , is Enmity against God , and neither is , nor can be subject unto him , Rom. 8. 7. It is that which the Apostle calleth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Imaginations , High Things , Thoughts , Reasonings , 2 Cor. 10. 5. By the help whereof it is that men do so argue and dispute in defence of those lusts , which they are loth to part with , or be convinced of : a notable example whereof we have in Saul , 1 Sam. 15. 15. 20. 21. Right Reason may be considered , either with relation to the Law , or to the Gospel . With relation to the Law so we acknowledge , that it being the remainder of the Image of God in the mind of man , it is in things moral , though short of the Word , yet consonant unto it . It is short of it , for the Apostle had never known concupiscence to be sin , if the Law had not forbidden it ▪ Rom. 7. 7. And if Reason in Morals , those we mean which were natural and concreated , had not been dimmed and defaced , there would not have been any need in that respect , of the publication of the Law , which was promulgated , that thereby we might know sin , Rom. 3. 10. Nay , after the Law was published , the Apostle till his conversion had not the full knowledge of the spiritual nature and wideness of it ▪ as after he had , Rom. 7. 9. Phil. 3. 6. The Law is perfect and spiritual , Reason is not . Yet withal it is consonant to the Word , and therefore the Apostle in some cases appeals to nature , and bids us Judge within our selves , and tells us , that they who have not the Law , are a Law unto themselves , 1 Cor. 11. 13 , 14. Rom. 2. 14. And saith of the sinne of the incestuous person , that it was not so much as named among the Gentiles , 1 Cor. 5. 1. There is a a natural {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or habit of practical Principles , ingrafted notions of original light which the mind doth most readily assent unto . Called Natural knowledge , Jude , v. 10. And the knowledge of God in the heathen which makes them without excuse , Rom. 1. 20. With Relation to the Gospel , so we say , that the Mysteries of Christian Religion , though they be not against Reason , are yet above Reason . They are not b against it : therefore our Saviour proves the Resurrection by the Power of God . And in like manner the Apostle , Mat. 22. 29. Acts 26. 8. Yet they are Above it , for eye hath not seen , nor ear heard , neither hath it entred into the heart of man to conceive , the things which God hath prepared for them that love him , 1 Cor. 2. 9. Therefore it is every where known by the name of a Mystery , and hidden Mystery , Ephes. 3. 9. Col. 1. 26. A mystery which flesh and blood hath not revealed , but the Spirit of God , Mat. 16. 17. Evangelical Doctrines of faith are not comprehended , nor virtually comprized in the seeds of natural reason , but made known only by divine and supernatural revelation . Lastly , Though Reason is not able to discover Evangelical Mysteries , yet the Revelation of them being supposed , it is an excellent Instrument to make use thereof , and to deduce such consequences from the Principles of the Gospel , as have a natural & clear connexion unto them : and therefore the Apostle calleth Evangelical Teaching , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , A Demonstration , Conviction , Manifestation of the Truth , 1 Cor. 2. 4. John 16. 8. 2 Cor. 4. 2. All which are acts or ways of clear Ratiocination : For as nature standeth in need of grace to elevate the faculty , and give it a spiritual perception of things which are above it , so Grace useth nature , and the perspicacy and Acumen thereof , to make the more clear discoveries of those Truths which are revealed . We see the state of that habitude and degree wherein Reason stands with relation to Law or Gospel ; How the one is more perfect , and the other more sublime , and wherein consisteth the sober and religious use of it . But when a man will exalt his Reason into the Throne , and set up his own high Imaginations , which should be brought into Captivity to the obedience of Christ , above Law and Gospel , and suffer the wantonness of a luxuriant and discursive fancy , to dispute away the love due to the one , the faith due to the other , and the obedience due to both , when men will make their Reason the Judge of Gods own Word , and the last resolvtion of every thing which they mean to do and believe : This is to tell the world , that they are their own , and that they acknowledge no authority above themselves . 2. When a man maketh his Own Will his chief Law which he is resolved to obey . All the contest between God and wicked men , is whose Will shall stand . The Lord commands that his Will be observed , the sinner resolves that his own Will shall be obeyed . The Law requires duty , the sinner will not do it . The Law threatneth curses , the sinner will not believe it . The Word convinceth of what is Gods Will , and the sinner swelleth in contumacy and obstinacy against it . Cesset voluntas propria , non●erit infernus . In this case the Lord resolves to make sinners know , whose word shall stand , His or theirs , Jer. 44. 28. To break those whom he did not bend , and to make known his power against their pride , Exod. 9. 16. To fetch his glory out of ▪ strong and stubborn people , Isa. 25. 3. As a Tempest teareth an Oak that resists it ; but hurteth not the corn that yields unto it . He resisteth the proud , and will overcome when he judgeth . 3. When a man maketh his Own interest his ultimate end , directing all his aims and designes to his own gain , pleasure , credit , ease , advantage , looking in nothing beyond himself , eating to himself , drinking to himself , Zac. 7. 6. Bringing forth fruit unto himself , Hos. 10. 1. without any conscience towards Gods Will , or aim at his glory . But are we so little our Own then , that we may not at all seek our selves , or eye those things wherein our own interests are concerned ? Doubtless we may . He that commands to love our selves , allows to aim at the profiting and pleasing of our selves . For love shews it self in benevolence and beneficence , willing and doing our selves good . But it must not be either arbitrarily or ultimately , not arbitrarily , but with submission to the Rule of Gods Will , and not ultimately , but with subordination to the Glory of his Name . We may seek our own preservation , yet so as to acquiesce in Gods Providence , in whose hand our times are , and so as to be willing , that God be magnified in our mortal body , Whether by life or by death . We may seek the improvement of any gift temporal or spiritual which God hath given us ; yet so as to aquiesce in that measure which he is pleased to proppotion unto us , and so as to consecrate our selves , and all our endowments unto his glory : that Christ may divide all our spoils . We are to seek our own salvation , yet even this , if a case could so be put , is to be postponed unto Gods glory . But such is his goodness , as never to oppose these two , or set them in competition with one another , but ever to conjoyn , and to twist them together . Whensoever we seek the Glory of God ; we do eo ipso promote our own salvation . Whensoever we prosecute our own salvation , we do Eo ipso , bring Glory to God . Whatsoever glorifies God , doth ever end in our salvation . Faith glorifies God ; Abraham was strong in faith , giving Glory to God , Rom. 4. 20. And the End of our faith , is the Salvation of our soul , 1 Peter 1. 9. Works of Obedience glorifie God , Joh. 15. 8. And they are the ready way to our own salvation ▪ for after we have done the Will of God , we shall be sure to receive the promises , Heb. 10. 36. God can glorifie Himself in our damnation , but we neither can , nor may do any thing tending to our damnation , that God may be thereby glorified : for whensoever we break the Law , We dishonour God , Rom. 2. 23. 4. When a man maketh his own performances the principal ground of all his hopes and desires ; having no joy or comfort , but what he can draw out of himself : trusting in his own power to effect and bring about his ends , as Pharoah and Babylon did , Exod. 15. 10. Isa. 14. 13 , 14. Sacrificing and burning incense to his own net and drag , Hab. 1. 16. ascribing successes to his own might and power , Deut. 8. 17. As the proud Assyrian did , Isa. 10. 13. and expecting salvation from his own good works , like the proud Pharisee , Luke 18. 11 , 12. But may we not build on our own performances for salvation ? Doth not the Apostle call Good works a foundation ? 1 Tim. 6. 19. And may we not then build upon it ? In answer hereunto , we are to distinguish inter Rationem condignitatis , & rationem ordinis . Between the merit deserving the reward , and the order and consequence which God hath put between the one and the other , making the reward mercifully , but with all certainly to follow the obedience . Again , we are to distinguish Inter causam essendi , & cognoscendi ; between the cause of confidence a priori , and the means and arguments whereby to know it a posteriori . Our good works are not the merit , or cause , or proper foundation of our own salvation , or confidence concerning it ; but only the free Grace of God , and the Righteousness of Christ thereby bestowed upon us ; yet from an holy life , as an effect of Faith in Christ , and fruit of divine love , and certain Antecedent unto salvation , we may draw comfortable arguments a posteriori to establish our hearts in the expectations of it . In which respect the wise man saith , That in the fear of the Lord there is strong confidence , Prov. 14. 26. And for the Apostles Metaphor of a foundation , it is there opposed evidently to that which he calleth in the same place , verse 17 , The uncertainty of Riches , to note the stability and permanency of that treasure , which they that are rich in good works shall at last enjoy ; so that there is nothing of causality intended in it . Not to pass by the notion of a very learned man upon the place ; who telleth us , that there the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} importeth the same which Gnikar doth in the Rabbins , which signifieth , as he observeth out of Maimonides , Scriptum quo cavetur de refundenda creditori pecunia , so that the Apostles meaning , is the same with Solomons , Prov. 19. 17. He that hath pity on the poor , bendeth unto the Lord ▪ and so hath {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Bonum nomen , very good security for that which he hath given , God will pay him again . We have seen what it is for a man to live as if he were sui juris , His own , and at his own disposal . And that no man is thus His Own , neither made by himself , nor made for himself : So not our Own . And if not Our Own , then some others we must needs be . And the Apostle tels us whose we are , Bodies and Spirits , All of us Gods ; and therefore we cannot without great Sacrilege invade his Right , and mancipate unto an Harlot that which is consecrated unto him . He formed the Body of the dust of the ground , therefore that is His : and He breathed into it the breath of life , therefore the Spirit is His , Gen. 2. 7. His then by right of Creation , and primitive designation ; for whatsoever he made , he made for Himself . How then comes in the intervention of a price to make us His , whose we are ab Origine ? Sure this necessarily presupposeth an Alienation ; for no need to buy back that which before was mine own , if it had not with-drawn it self from my disposal . And indeed such an Alienation there hath been . Adam in his fall , played the fugitive from his first Master and Lord , and by that means sold his posterity under sin , Rom. 7. 14. And sinners themselves renew oftentimes that bargain , and sell themselves to commit sin , as it is said of Ahab , 1 Reg. 21. 20 , 26. So the people are said to have sold themselves for their Iniquity , Isa. 50. 1. as Balaam ran after the wages of iniquity ; 2 Pet. 2. 15. Jude v. 11. For every one that committeth sin , is the servant of sin , John 8. 34. Rom. 6. 19. and not only so , but a slave and Bondman , he that is overcome is brought into bondage , 2 Pet. 2. 19. as wicked men are said to be taken captive by Satan at his will , 2 Tim. 2. 26. Men may be two manner of wayes under the Thraldome and Tyranny of sin and Satan . 1. Voluntarily by way of Covenant and Contract : as wicked men are said to make a Covenant with death , Isa. 28. 15. as Samuel told Saul , Rebellion is as the sin of Witchcraft , 1 Sam. 15. 23. Wherein there is a kind of compact with the devil : and agreement to do such or such service for such or such wages , of pleasure , or profit , or honour , or some other poor satisfaction . 2. Judicially and penally , when men having long provoked God by their voluntary service of lust and Satan , are at last by divine Tradition given up to uncleanness , and delivered unto Satan , as into the hand of a Jaylor and Executioner of divine wrath , whereof we read , Rom. 1. 24 , 26 , 28. 1 Tim. 1. 20. 2 Thess. 2. 11. Thus poor sinners , like fugitive servants , though they have no right to dispose of themselves ( for nothing can extinguish the Dominion or Soveraignty which God hath over all the works of his own hands ) are by their own Covenant , and sometimes by Gods judgement , under the power , possession , and command of Satan : for as the Lord gave the land of Canaan to Abraham and his seed , yet the Canaanites themselves had the first possession ; so the Lord hath given unto Christ a Kingdom , and a seed , and people to serve him , Psal. 2. 8. 22. 30. Joh. 17. 6. Heb. 2. 13. but sin and Satan had the first possession of them . And as Joshua was by the power of the sword to vindicate the promised land unto Israel , in pursuance of Gods Covenant ; so the Lord Jesus was to assert the people whom his father had given him out of the power and possession of Satan , and sin unto himself . And here , since that is a true saying of Pliny , Mala emptio exprobrat stultitiam , that an ill bargian doth upbraid a man with folly ; this then must needs be a very prodigy of madness , for men to sell away themselves for the poor , low , stinking , momentary pleasures of sinne , when the whole world , if a man could enjoy it for ever unto himself , would not be an exchange worthy for the soul , Mat. 16. 26. And therefore whensoever you are allured and tempted unto sinne , bring it to this issue , whether the wages of it be worth your souls ? If not , do not incur so great an imputation of folly , as to exchange an immortal soul for a momentary and perishing vanity . Now the passing over of these poor Captives from the possession and dominion of sinne and Satan unto God , is here said to be by an Emption , ye are bought with a price : For understanding whereof , we are to know , That unto this work of Redemption , two things are required : 1 A Right . 2. A Power to prosecute that Right . The Right standeth in two things . 1. In an ancient and original propriety to the thing purchased . 2. In a Propinquity thereunto . Christ hath a double claim and propriety unto his people . 1 In the Right of his divine nature , and our Creation , because he made us . And we cannot by any fraudulent Contract of ours , devest him of that original and inseparable Right unto his own Creatures : For by him all things were created , Col. 1. 16. 2. In the Right of his Mediatorship , as head of the Church , to whom we were given by the Father , to be in such manner recovered , as he in his Commission should appoint . He had a promise that he should see his seed : for there could not have been a Redemption without the Consent of the person with whom the Contract was to be made . In Election the Church was to be given unto Christ , before in Redemption he could purchase it unto himself . And as Christ had thus a propriety to his people , so he was to Redeem them Jure propinquitatis : for the Apostle alludes to the usage in the Old Testament , where he who redeemed , and brought back an alienated Inheritance unto the family again , was to be a near Kinsman , Lev. 25. 25. Ruth 4. 3 , 4. Christ therefore redeeming us , and recovering the estate for us which we sold away , was to be our kinsman , that he might have the Right of Redemption : for he that sanctifieth , and they that are sanctified , are all one , Heb. 2. 11. Sinne was to be condemned in our flesh , Rom. 8. 3. It behoved him to be like unto his brethren , that he might be a mercifull and faithfull high Priest . Whence we should learn as Brethren , to do all offices of love , and of helpfulness unto one another , to restore one another , to bear one anothers burdens , because we are all of one blood , Acts 17. 26. Gal. 6. 1. So that whatever services we do to any , we do it to our own flesh , as the Prophet speaks , Isa. 58. 7. But besides a Right of Redemption there is required a Power to actuate and execute that Right . And this power is two-fold : A Power of Authority , derived from that Commission and Command given unto Christ to execute all Judgement : Of which Commission we read , John 5. 22. John 10. 18 , 34 , 35 , 36. Mat. 28. 18. Heb. 10. 7 , — 9. 2 A power of strength and vigour , to do and suffer the things commanded . In which respect Christ is called the Captain of our salvation , stronger than the strong man , able to save to the uttermost those that come unto God through him , Heb. 7. 25. To finish the work given him to do , John 17. 4. To go forth conquering , and to conquer , Rev. 6. 2. To lead Captivity Captive , Ephes. 4. 8. To destroy Satan , Heb. 2. 14. To spoil Principalities and Powers , and to triumph over them , Col. 2. 15. To deliver us from the wrath to come , 1 Thes. 1. 10. And in one word , to offer up himself by the Eternal Spirit unto God , so as to obtain Eternal Redemption for us , Heb. 9. 12 , 14. By that one offering , perfecting for ever those that are sanctified , Heb. 10. 14. Ceasing from his work as God did from his , to note the consummation of it , Heb. 4. 10. These things qualifying the person that is to redeem ; The work it self is double , there is Redemptio per modum liberationis , by way of deliverance out of Captivity , or by way of Ransom , which is called delivering us out of the hands of our enemies , Luke 1. 74. And per modum Acquisitionis , called by the Apostle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The Redemption of the purchased possession , Ephes. 1. 14. We have them both together , Gal. 4. 4 , 5. For the former of these we must observe , that here is the Captive , Mankind ; They under whom this Captive is detained , the Supreme Judge , Almighly God under whose Law the sinfull world is held ; so the Judge is said to cast into prison , to destroy soul and body in Hell ; to deliver to the Tormentors , to conclude in unbelief . And under this supreme Judge , Satan , sin , death , the powers of darkness , which are Jaylors , Serjeants , Officers , all under the Rebuke and Command of the principal Judge . The Redeemed , the Lord our Righteousness ; Jesus , that delivereth us from the wrath to come . The Price by him laid down for the obtaining of our discharge , for in Redemptions a price was to intervene , Ier. 32. 7 , 10. and this was his Blood , Ephes 1. 7. 1 Pet. 1. 18 , 19. Men may be several wayes freed from Captivity . 1 By Escape , as Peter by the help of the Angel , Acts 12. 11. 2 By Dismission and free release , as Absolom was dismissed from banishment by the free pardon of David , 2 Reg. 14. 21. 3 By Power , as Abraham rescued Lot out of the hands of those that had taken him captive , Gen. 14. 16. 4. By Commutation of one for another , as Prisoners in War use to be mutually exchanged . 5. By Ransome and payment of a price . And in this manner hath Christ delivered his Church , by giving his life a Ransome for many , Mat. 20. 28. 1 Tim. 2. 6. For though it be as to our selves a free condonation , we have remission of sinnes by the Riches of his Grace , Rom. 3. 24. Ephes. 1. 7. And though it be as to Satan , and all the powers of darkness a victorious Rescue , whom Christ spoileth , Luke 11. 21. Yet as to God , the Judge , whose Justice our sinne offended , from whose wrath we cannot be delivered , till that Justice be first satisfied , It was by the Solution of a price , or laying down of a proper Ransome ; for the Lord spared not his own Son , but laid upon him the iniquity of us all , which he bare in his body on the tree , so that he was made a curse for us ; made purposely under the Law , that he might pay , by his Obedience to the Law , that debt which we had contracted , but could never discharge . Unto his Father , did Christ pay this price for us . He had the primitive and original Property in us ; from his service we revolting , unto the service of another Lord , were responsible to him as our Judge for so great a wrong ; Debet omnis qui peccat honorem quem rapit Deo solvere , as Anselm speaks . His Prisoners and Debtors we were : to him alone we pray for the pardon of them . Satan and Death were but his Jaylors , unto whose power and custody we were delivered . Though they were our Lords , and we their servants by a Covenant of sinning , yet they were Usurpers in regard of God , by intruding upon his Right in us ; for we being His , and not our own , had no more power to alienate our selves from his service , then one mans Apprentice hath to bind himself unto another Master . Here then having been a double wrong done unto God ; one by the sinner , another by Satan ; Christ satisfieth for the wrong of the sinner , by suffering his curse ; and revengeth the wrong of Satan , by rescuing the sinner from him unto his natural service again : the one in a way of Justice , the other of Power . Now lastly , Emption being a Contract whereunto three particulars concurre , Res , Precium & Consensus , the thing bought , the price for which , and the consent of the parties contracting : unto the consummation of this work is required , besides the solution and validity of the price , the Acceptation thereof by the consent of the Judge , that is , of God , to the Ransome . And this abundantly made known unto us in the Word ; the Lord declaring that he was well pleased in his Son , That when his soul should be made an offering for sin , He should see his seed , and prolong his dayes , and the pleasure of the Lord should prosper in his hand , and he should see of the travel of his soul , and be satisfied , and by his knowledge should justifie many , &c. Isa. 53. 10 , 11. That we are accepted in the beloved , Ephes. 1. 6. Who was answered in his prayer by a voice from heaven , to signifie Gods owning of that sacrifice which he was presently after to offer , Iohn 12. 28. Thus we see how we were bought by way of liberation and Ransome . Now lastly by way of Purchase and Acquisition , Christ having thus bought his Church with his own blood , Acts 20. 28. Hath further , by the Redundancy of the merit of that his blood , purchased for it an excellent Inheritance , a Dowry of Grace and Holiness here , and of Glory and Blessedness hereafter : called by the Apostle , The Adoption of sonnes , Gal. 4. 5. And being thus redeemed , we are now Gods Own , not only upon the common and general Title of Creation , as all other things in the world are , but by a peculiar , and in a more gracious manner ; by Redemption , as his liberti ; by Dedication , as his Temples ; by Vnion , as his Members ; by Unction , as his peculiar people , whom he hath chosen and formed for himself , Ps. 4. 3 Isa. 43. 21. Which leads us to the last particular in the Text , the practicall inference or use which the Apostle makes of both the Propositions , that therefore we should glorifie ; and as the vulgar addeth , Bear , or shew forth God , both in our Bodies , and in our spirits , which are both His ; for therefore he hath given us both the one and the other , that we might use them both unto his honour , and preserve them in that dignity and relation which they both have unto him . And indeed , where is the Lord glorious , if not in his works ? Bless the Lord all ye his works in all places of his Dominion , Psalm 103. 22. We are his By Creation , the work of his hands . Where glorious , if not in his Members ? which are animated by that Spirit of glory , and of God which rested upon Christ , the Lord of Glory , 1 Pet. 44. 1. And we are his by Union , Members that ought to be conformed to a glorious head . Where glorious , if not in His Temple ? For in his Temple doth every one speak of his glory , Psalm 29. 9. And we are his by Dedication , built up a spiritual Temple unto him , 1 Pet. 2. 5. Where glorious , if not in his Own anointed people , his peculiar Treasure ? Psalm 135. 4. His Jewels Mal. 3. 17. In whom he intendeth to be admired , 2 Thes. 1. 10. Where can he expect Service , if not from those whom he hath redeemed ? The civil Law saith , Redemptus est Redimentis per modum pignoris ; and Demosthenes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . That he who is delivered from enemies , is a servant unto him that delivered him , till he can pay the Ransome which was given for him . Quod emitur transit in potestatem ementis . Where Christ is Redemption , he is Sanctification too , for we are redeemed from our former vain Conversation , 1 Pet. 1. 19. And from all Iniquity , Tit. 2. 14. Christ loved his Church , and gave himself for it , that he might sanctifie and cleanse it , Ephes. 5. 26. Rom. 14. 9. Being therefore not our Own , but bought with a price , Let us Glorifie him that bought us . 1. In Adoring this great Mystery brought about by the Exinanition of the Sonne of God , and the humbling of him to our Curse : for though the Omnipotent Lord wanted not other means to have wrought this deliverance ; yet herein hath he magnified his Power , Wisdome , Justice , Mercy and Love , in doing it by the Incarnation and Suffering of his Eternal Sonne : That as the first Adam made us sinners in semine , so the Second make us Righteous in sanguine . To Adore the freeness of it , in that he came unsought to seek , as well as to save , Luke 19. 10. And the Discrimination which is therein made between us and Angels ; for he took not the nature of Angels , but the seed of Abraham , Heb. 2. 16. Though the Devil in Coelo in tumuit , ego in sterquilinio . 2. To admire the Severity of divine Justice , which would not suffer sin to go unpunished , or the sentence of death against it unexecuted , though it were in his own Son . The unsearchableness of divine Mercy , in accepting a Commutation , a son for a servant , a sacrifice for a sinner . The infinite depth of divine Wisdome , in finding out a way to punish the sinne , and to save the sinner ; to punish it throughly and as throughly to pardon it ; to cause him that was eternal , to be made ; Him that was impassible , to suffer ; Him that was Lord of life , to die : to make our nature in that person pay a debt , which all the Angels in Heaven could never have discharged . 3. To believe and apply the comfort of so precious a Doctrine to our selves , and to put in for a share in it , and so to glorifie God , as Abraham did , Rom. 4. 20. Without it I am a captive to sinne and Satan , cursed in body , cursed in soul ; my conscience sayes Amen to the Curses , Deut. 27. 15 — 26. The Law holds me under , the Scripture shuts me out ; I have no shelter nor refuge from the thunder of divine wrath . But now by the Redemption which Christ hath wrought , God is placable , sinne pardonable ; the soul curable , the curse removeable . And shall God offer Mercy , and I refuse it ? Am I bought with a price , and shall I not glorifie God by accepting of it ? Do I not stand in need of Christ ? Is he not provided for me ? Is he not revealed to me ? Doth he not invite , intreat , command me to come unto him ? Did he ever cast away any that did so ? May I not venture to believe ? May I not reach forth an arm to embrace the sure Mercies of David ? Are there not examples of great sinners who have been welcome unto great Mercy , 1 Tim. 1. 13 — 16 Lord I am a great sinner , I confess it , I bemoan it , I hate it , I forsake it ; I will throw away every thing which keeps me and Christ assunder , thou dost freely give Christ , I greatly want him , I earnestly desire him , I thankfully accept him , I willingly follow him ; I am his ransomed servant to be ruled by him , and to live to his grace . I am bought with a price , therefore I will not be a servant of men , 1 Cor. 7. 23. To captivate either my Reason , my Conscience , or my Conversation , to their Will . I am bought with a price , therefore I will be servant to him that bought me , that as he hath by his blood purchased Glory for me , so I may by my obedience bring Glory unto him : For herein is he glorified when we bring forth much fruit , John 15. 8. I will glorifie him in my body ; by external purity , and exemplary sanctity ; I will possess my vessel ( i ) my Body in Holiness and in Honour , 1 Thess. 4. 3. I will cleanse my self from all filthiness , as well of flesh as spirit , 2 Cor. 7. 1. I will yield my Members servants of righteousness unto Holiness , Rom. 6. 19. I will let my good works shine before men , that they may glorifie God , Mat. 5. 16. I will glorifie him in my Spirit , by internal purity of heart . I will sanctifie the Lord God himself , and make him my fear and dread , Isa. 8. 13. I will labor for truth and chastity in the inward parts , Psalm 51. 6. I will take heed of Jezabel and her fornication , because the Lord searcheth the reins and the heart , Revel. 2. 20 — 23. Thus if we glorifie him in body and spirit in a way of obedience ; He will at last fashion our vile bodies like unto his glorious body , Phil. 3. 21. And raise it up in honour and power , 1 Cor. 15. 42 , 43. And he will make our spirits , the spirits of just men made perfect , Heb. 12. 23. and shed abroad his Image fully upon us , when he shall come to be glorified in his Saints , and to be admired in all them that believe , 2 Thes. 1. 10. Which that we may do , let us call upon God . FINIS . Notes, typically marginal, from the original text Notes for div A91744e-570 a Homer . Iliad . lib. 2. Strabo . lib. 8. Cicero Orat. pro . L. Manil L. Florus lib. 2. c. 16 b Eustath●us in Homer . Iliad . p. 290. c Athen. lib. 13. d Ambros. de Abra . l. b. 2. c. 11. Grot. in Act. 15 20. & Lo●in . ibid. Duorum unius rei in solidum Dominium esse non potest . Dig. lib. 13 Tit. 6. leg. 5. Sect. 15. Vid. Greg. T●ol . Syntagma . juris . lib. 1. cap. 12 , 13 Exod. 3 14. Rom 11. 36. Aquin. 22. ar. 12 qu 2. Opus . de Regimine principis l. 1. c. 10. Bellarm de Pont. Rom. l. 5. c. 6 , 7 , 8 Baron . Anno 496 Sect. 26 , 27. An. 593 Sect 90. Anno 598 Sect 9 Anno 603 Sect 23 Anno 730 Sect 5 Suarez Advers Anglic Sectae errores lib 3 de Primat . Pontif cap 23 2 Sam 16 20 17 1 Acts 24 1 , 2 1 Reg 13 4 Vid. Aug. Confes l 5. c. 10. & de Civ. Dei . l. 14. c. 14. a Eruptiones animae doctrina naturae congen●tae & ing●nitae conscientiae tacita commissa , &c. Tertul de Testim. Aiae . c 5 Primordialis l●x , matrix omnium praeceptorum Dei . Idem advers. Judaeos , cap 2 b Ang. de Gen. ad lit l 1. c. 19 Mat. 11 27 Rom 16 25 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Justin . Mart. de recta Confes. Vid. Camero de verbo Dei c. 18 Quid magis contra fidelem quam credere nolle quicquid non possit ratione attingere ? — Laudatur Maria quod rationem ●ide praevenit , pu●●tur Zacharias quod fidem ratione tentavit , Bernar. Epist. 190. Bernar. de Resurrect . Dom. Ser. 3. Jam 4 6 Psalm 51 ▪ 4 Psal. 31. 15. Phil. 120. 1 Cor. 12. 11 Rom. 12. 13. Luke 11 22 Psalm 19 11 Prov. 11 18 Sam. P●t. var. litet . l. c. 11. D●abolus jure hominem possidebat quia hemo spon●e diabolo cons●atit , Bernd . Epist. 190 Nequiter usurpatum , sed juste permissum ▪ ibid. Rom 7 6 Mat 5 25 Mat 3 20 Mat. 18. 34. Rom. 11. 32. Acts 26. 18. Jer. 23. 6. 1 Thes 1. 10. Rmo. 8. 32. Isa. 53. 6. 1 Pet. 2. 24. Gal. 3. 13. 4. 4. Anselm . Cur Deus homo , lib. 1. cap. 11. Just . l. 3. T. 24. Mat. 3. 17 Mat. 17. 5 Cod de postilimin reversis l 8 & 17 Petit : de leg Attic l 2 Tit 6 Aug. de Trin l 13 c 10 Ber Epist 190 
A91746	----	The meanes and method of healing in the Church. Set forth in a sermon. Preached before the Right Honourable the House of Peers in Westminster Abby, April 30. 1660. being a day of solemn humiliation to seek God for his blessing on the counsels of the Parliament. By Edward Reynolds, D.D. and Dean of Christ-Church. Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A91746 of text R203411 in the English Short Title Catalog (Thomason E983_32). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 59 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A91746 Wing R1265 Thomason E983_32 ESTC R203411 99863375 99863375 115571 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A91746) Transcribed from: (Early English Books Online ; image set 115571) Images scanned from microfilm: (Thomason Tracts ; 146:E983[32]) The meanes and method of healing in the Church. Set forth in a sermon. Preached before the Right Honourable the House of Peers in Westminster Abby, April 30. 1660. being a day of solemn humiliation to seek God for his blessing on the counsels of the Parliament. By Edward Reynolds, D.D. and Dean of Christ-Church. Reynolds, Edward, 1599-1676. [4], 42 p. printed by Tho. Ratcliffe, for George Thomason at the Rose and Crown in St. Paul's Church-yard, London : 1660. Running title reads: The means and method of healing in the Church. Bound with Thomason Tract items dated 1659. Annotation on Thomason copy: "May 26". Reproduction of the original in the British Library. eng Sermons, English -- 17th century. Fasts and feasts -- Church of England -- Early works to 1800. Church polity -- Sermons -- Early works to 1800. A91746 R203411 (Thomason E983_32). civilwar no The meanes and method of healing in the Church.: Set forth in a sermon. Preached before the Right Honourable the House of Peers in Westmins Reynolds, Edward 1660 10636 20 0 0 0 0 0 19 C The rate of 19 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-07 Angela Berkley Sampled and proofread 2007-07 Angela Berkley Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE MEANES and METHOD OF HEALING IN THE CHVRCH . Set forth in a Sermon . PREACHED Before the Right Honourable the House of Peers in Westminster Abby , April 30. 1660. being a Day of Solemn Humiliation to seek God for his Blessing on the Counsels of the PARLIAMENT . By EDWARD REYNOLDS , D. D. and Dean of Christ-Church . LONDON , Printed by Tho. Ratcliffe , for George Thomason at the Rose and Crown in St. Paul's Church-yard , 1660. Nobilissimis , Honoratissimis , Amplissimis , DOMINIS , IN SUPERIORI DOMO PARLIAMENTORUM Ardua Regni Negotia tractantibus , Concionem hanc coram ipsis habitam , ipsorumque jussu PVBLICI JVRIS Factam , IN Summi Honoris humillimique obsequii TESTIMONIVM , Dat , Dicat , Consecrat . E. R. 2 CRON. 7. 13 , 14. If I shut up Heaven that there be no Rain , or if I command the Locusts to devour the Land , or if I send Pestilence among my people : If my people , which are called by my Name , shall humble themselves , and pray , and seek my face , and turn from their wicked wayes , then will I hear from heaven , and will forgive their sin , and will heal their Land . THE words are a Gracious Promise made by the Lord unto Solomon after he had dedicated the Temple by fasting and prayer ; for though there be no mention of Fasting , yet if we consult the time , we shall find that it was in the seventh moneth , 2 Chron. 5. 3. and that the solemnity continued from the 8. to the 23. day of that moneth , 2 Chron. 7 ▪ 9 , 10. and the 10. day was by a Statute for ever appointed to be a day wherein to afflict their souls , Levit. 16. 29. The parts are three . 1. A Supposition of Judgements , vers. 13. where , by the enumeration of Three , any others may Synechdochically be understood . 2. A Direction unto Duties : wherein are two things to be taken notice of . 1. The Quality of the persons who are to perform them , My people called by my Name . 2. A Specification of the Duties , which are these four , Humiliation , Supplication , Reconciliation , Conversion . 3. A Gracious Promise of Mercy , wherein are very remarkable four signal Returns of Grace in conformity to their Duties . 1. They Humble themselves under Gods Holy hand , and he humbleth himself to look down from Heaven . 2. They pray , and God hears their prayer . 3. They seek the favour and the face of God , and God forgives their sin , and is reconciled unto them . 4. They Turn from their wicked wayes , and God Heals those evils which those wicked wayes had brought upon the Land ; no duty undertaken in vain , but a sutable and correspondent Mercy promised to encourage them thereunto . It may here not impertinently be asked , why these three Judgements of shutting up Heaven , sending Locusts and Pestilence , are rather mentioned than any other , since doubtless the Promise doth extend it self further ? I take the reason to be , 1. Because these are irresistable , no Counsel , no Policy , no Strength can prevent them . 2. Because they are inflicted by God alone , no second causes immixed in them , if I shut up Heaven , if I command the Locusts , if I send Pestilence . 1. If an Enemy come , Counsel may hinder , strength may vanquish , Treasure may bribe , and divert him . Our own Polices and Provisions may seem to contribute towards our help . But against an Army of Locusts , no Policy , Wisdome , Srength , Embassie can prevail . No power of man can open or shut the Clouds , No Gates or Barres can keep out a Famine , or a Pestilence from a place . 2. If an Enemy come , we are apt to ascribe that to the malice of men , to look outward to second causes , and not inward to our own sins , or upward to the Justice of God , though it be certain , that there is no humane Hostility without a divine Commission . Men are Gods Rod , and Sword , and Staffe , Psal. 17. 13. Isa. 10. 5 , 6. Ezek ▪ 21. 3 , 5 , 11. He by his secret and holy Providence edgeth the spirits of men against one another , ( as he sent an evil spirit between the men of Shechem and Abimelech ) Judg. 9. 23. And stirreth up Adversaries against those that provoke him , as he did against Solomon , 1 Reg. 11. 14 , 23 And when he pleaseth to return in Mercy , He rebuketh the sword , and breaketh the bow , and cutteth the spear in sunder , Psalm 46. 9. Isa. 54. 17. These things I say are certain . But we are too apt to bite the stone that hurts us , and not mind the hand that threw it . Whereas when wrath is from Heaven only , we are forced to see God , we have no second causes to ascribe it unto . So the meaning is ; If ▪ I send Judgments immediately from my self , such as no humane Wisdome can prevent , or Power remove , if then the people shall bethink themselves , and return , and seek my face , they shall find that when Wisdome , Policy , Treasures , Walls , Armour , Munition are nothing worth , Prayer and Repentance shall avail for healing . So here is a double Combate between God and Man . 1. Man provokes God with sin , and God overcomes sin with Judgement . 2. Man wrestleth with Prayer and Humiliation , and God yieldeth in Mercy and Compassion . I begin with the first General , the supposition of Judgements , and from thencemake two observations . I. Judgements light not on a people casually , or by chance , but by the over-ruling and disposing Power and Justice of the Command and Commission of God . It hath not an earthly original ; It growes not out of the dust , Job 5. 6 , 7. but it comes from Heaven , and is sent from God to signifie something of his mind unto us . 1. Sometimes indeed by way of Dominion and absolute Power , He destroyeth the perfect and the wicked , he laugheth at the trial of the innocent , Job 9. 22 , 23. Sometimes as a Preparation unto intended Mercy , as men plow the ground which they mean to inrich with precious seed , and carve the stone which they mean to put in the top of the building . Josephs Iron chain made way to his golden chain , and Davids troubles season'd him for his Crown . As men put forth longest into wind and sun that great Timber which must bear the greatest burden and stress of the building . No such School to learn in as the School of Affliction . But most usually in a way of Justice , Because thy sins were increased , I have done these things unto thee , Jer. 30. 15. Thou hast done right , we have done wickedly , Neh. 9. 33. I have not done without cause all that I have done , Ezek. 14. 23. Personal chastisements may be for tryal and exercise of faith and patience , but general and publick Judgements are ever in wrath and displeasure . Such have been the dealings of God in this Nation ; The cup of Affliction hath been given to All orders of men ; we have seen Princes on Scaffolds , and in banishment ; Parliaments broken in pieces by their servants , Peers and Patriots devested of their Honours , and secluded from their Trust ; Dishonours poured upon the City , Poverty on the Countrey , Blood on the Land , Scorn on Ministers , Threats on Vniversities , Consternation on Souldiers , there is not any order or degree of men , which have not been shaken with these Earth-quakes . O how deep is our stupidity , if we do not all of us analyze and resolve our sufferings into their proper principles , ours sins and Gods Displeasure ? If we have only howled vnder them , and see not Gods Providence in them , ordering the sins of men unto our Humiliation ? If we know them only naturally by their smart to the flesh , and not spiritually by their influence on the Conscience ? If we censure others , and absolve our selves ; If our sufferings harden and enrage us in animosities against men , but do not meeken and melt us under the holy tryals of God ? Let us therefore labour to find out our sins by our Sufferings , the cloud of wrath rising out of the sea of lust . Let us search and try our wayes , and since we are living men , not complain of the punishment of our sins , be not as Adamants , Rocks , Oakes , which blowes , waves , winds , break not , move not , bend not . Make use of our sufferings to review our sins , and to know our Duty , what we should haply have done , and did not in the day of our prosperity , before God laid us aside , what the Controversie was which God had against us in our Sufferings , what the Duties are which he requireth of us in our restitution . The Prophets staffe did no good to the dead child till he came himself . Judgements do nothing , till God follow them with his Craces . Chastisements never mend us till they Teach us . Blessed is the man whom thou chastenest , O Lord , and teachest him out of thy Law , Psalm 94. 12. Till we see his name , and hear his voice in them , Mic. 6. 9. Till we take notice of his Justice preparing the whale that hath s . vallowed us , Jon 1. 17. Bidding S●imei curse , 2 Sam. 16. 10. Giving a charge to the Assyrian , Isa. 10. 6. This will make us dumb , when we consider that it is God that doth it , Psalm 39. 9. And now that the Cup hath gone round , and God hath by his Righteous providence prevented our revenge , and done that by the strange vicissitudes of his justice in a wise and holy manner , which if he had left us to do in our owne , cases would possibly have been done with folly and fury : Let us conclude that the Lord having judged us all himselfe , we should make it our work not so much to look back with revengefull , as to look forward with Healing and closing Resolutions . We have been like wanton children which fall out in a family , now our father hath whipped us round , that should make us returne to our fraternal agreements againe . 2. The Lord hath variety of Judgements whereby to reduce froward and stubborn sinners , can punish them in the Heavens over them , in the Earth under them , in their bowels within them , can beset them upward , downward , outward , inward , and make a Net , and Chain , and Hedge of afflictions to shut them in , And to fence up their way that they cannot pass , Job 3. 23. Job 19. 8. When he will plead , he will take away all Refuge , and make every Region , towards which we look , minister Despair . They shall look upward , and they shall look unto the earth , and behold Trouble , and Darkness , and Dimness of Anguish , Isa. 8. 21 , 22. If they look without , behold a Sword ; if within , behold Famine and Pestilence , Levit. 26 , 25. Jer. 21. 4. 6 Ezek. 7. 15. Evil , which they shall not be able to escape , or go forth of , Jer. 11. 11. When men multiply sins , the Lord usually multiplyeth Judgements , till he either bend by Repentance , or break by Destruction . When Cleanness of teeth , Blasting and Mildew , Pestilence and Sword , the Judgements of Sodome and Gomorah , did not prevail with Israel to return , then he threathneth final wrath , Therefore Thus will I do unto thee , Amos 4. 6. — 12. Which Thus , in the Prophet Amos , seemeth to me , to be the same with Lo Ammi , in the Prophet Hosea , an utter rejection of them from being the Lords people , Hos. 1. 9. Four times after one another doth the Lord threaten to punish his people seven times more for their sins , if they walk contrary unto him , Levit. 26. 18 , 21 , 24 , 28. Philosophers use to reckon but eight steps to the highest , and most intense degree of a quality , but the wrath of God is represented by eight and twenty degrees unto us . 1. The Methode of God in these various Judgements usually is . 1. He begins at the outward man , exercising a people many times with change of Rods , which is ever a sign of Anger in the Father , and of stubbornness in the Son . 2. He proceeds to the soule by smiteing that , revealing his wrath , subducting his peace , implanting his terrors , causing guilt and fear to gripe and seize on the conscience , called Breaking of bones , Psal. 51. 8. drinking up of spirits , Iob. 6. 4. A wounded spirit , Prov. 18. 14. If the Lord should give a secure sinner , who now haply thinks himself alive , and safe , upon the mistaken apprehensions of Mercy , a full view of the filthiness , and sense of the Heaviness of any one atrocious sin whereof he stands guilty , it would make him a terrour to himself , willing to exchange his burden for the weight of a Rock or Mountain . O my broken bones , saith one , Psalm 51. 8. O my withered heart , saith another , Psalm 102. 3 , 4. O the distracting terrours of God , saith a third , Psalm 88. 15. O the intoxicating Arrows of the Almighty , saith a fourth , Job 6. 4. Thus the Lord can make a man a Magor Missabib , a very fury and fiend unto himself , by arming his own conscience against him . And if the Sergeant be so formidable , what a fearfull thing is it to fall into the hands of the Living God ? Against whose wrath all the Honours of the world , all the Wealth and greatness , which a thousand Kingdomes could heap upon a man , could be no more a protection , than a robe of beaten gold , could be to one that is cast into a furnace of fire . Knowing therefore the terrour of the Lord , let us be perswaded to be beware of provoking his wrath by any presumptuous sin . 3. Towards obdurate sinners , the Lord many times deals in a more fearfull manner , sealing them up under hardness of heart , a spirit of slumber , a Reprobate sense , a seared conscience , to be led blind-fold by Satan till destruction unawares overtake them . So it is said of the old world , that notwithstanding the preaching of Noah , who by preparing an Ark condemned the world , they yet knew not till the flood came , and took them all away , Mat. 24. 39. Because I have purged thee , saith the Lord , and thou wast not purged , thou shalt not be purged from thy filthiness any more , Ezek. 24. 13. Ephraim is joyned to Idols , let him alone , Hos. 4. 17. Let him that is filthy be filthy still , Rev. 22. 11. Now since the Lord hath such variety of Judgements , that we can never out-sin his wrath , Let us be deeply humbled for our pride , who have Pharaoh-like put God to so many changes of Rods , and variety of Judgements , as we in this Nation have felt . Let us yield betime unto him , for he will overcome when he judgeth . Let us take heed of flattering our selves when one rod is worn out ▪ or laid a side , as if the bitterness of death were past , God can make every Creature about us , every faculty within us , a Rod and a Scourge against us . And therefore having received such deliverances as we lately have done , let us make holy Ezra's conclusion , Should we again break thy Commandments ? Ezra 9. 13 , 14 Should we not take heed of sinning any more , lest a worse thing come unto us ? Joh. 5. 14. Should we not consider for what it is that God restored us to our stations , namely , that we should in our places study how to honour him , to be zealous for his Truth , and Pure Religion , tender of the Liberties , Properties , and equal Rights of all the people in the Land , to restore all oppressed Innocents , to loose the bonds of violence , and to settle these so long shaking and discomposed Nations upon the firm foundations of Truth , Peace and Righteousness againe ? Thus much for the first General . The supposition of Judgements , various , and such as come immediately from God , and admit of no possible prevention by humane wisdome , or removal by humane power . II. We proceed to the Direction unto Duties , wherein comes first to be considered the Quality of the persons who are to perform them , My people that are called by my name . All men are his Creatures , only a select and peculiar inheritance , that bear his name , enjoy his Peace , Promises and Protection , and are in Covenant with him , are called His People . I entred into Covenant with thee , and thou becamest mine , saith the Lord , Ezek. 16. 8. This people have I formed for my self , Isa. 43. 21. The Lord hath set apart him that is godly for himselfe , Psalm 4. 3. They are the people of his holiness , Isa. 63. 18. A people for his name , taken out from among others , Acts 15. 14. To be called by his Name , noteth to be his adopted Children , as Josephs children were made the children of Jacob , Genesis 48. 5 , 16. We are Gods people two wayes . 1. By visible profession or Sacramental separation from the world , as the whole Nation of the Jewes are called his people . A peculiar Treasure unto him above all people , Exod. 19. 5. A Nation , nigh unto him , Deut. 4. 7. His people even then when they rebelled against him , Isa. 1. 3 , 4. 2. By Spiritual Sanctification , and internal Dispositions . Thine they were , and thou gavest them me , and they have kept thy word , John 17. 6. Jews inwardly by the Circumcision of the heart , Rom. 2. 29. The Israel of God , Gal. 6. 16. The Children of the Promise , Rom. 9. 8. The Remnant according to the Election of Grace , Rom. 11. 5. The Circumcision which worship God in the spirit , Phil. 3. 3. These are His people by a Price of Redemption , 1 Cor. 6. 19 , 20. By a peculiar Designation unto his service , Tit. 2. 14. By an Intimate Relation of Love and Dearness , Ezek. 16. 8. By an high Valuation of them as Treasures , Jewels , vessels of Honour , Mal. 3. 17. 1 Pet. 2. 9. 2 Tim. 2. 20. By Destination to a more glorious end , Eph. 4. 30. The Duty extends to both . The whole body of a visible Church are in Judgements to humble themselves , and as to temporal deliverances the Lord doth respect the Humiliations of the worser Members of the Church , as we see in the cases of Ahab and Rehoboam , 1 Reg. 21. 28 , 29. 2 Chron. 12. 6 , 7. But to do this so effectually as to attain all the annexed promises , is the work of the Israel of God by spiritual Sanctification . Now from this Qualification we gather these two useful Observations . I. The sins of Gods own people , who are in Covenant with him , may provoke and procure Judgements ; their Pride , and Security , Worldly Love , Conformity to the Corruptions of the times , Coldness and Formality in Duty , Uneven and Unfaithfull walking , acting by divided Interests from the rest of the Lords people , may provoke God severely to punish a land , and we may justly fear hath done so amongst us . A good man , though a Son may yet be silius sub ira , under paternal displeasure . If Moses and Aaron do not by believing glorifie God , they must both die in the Wilderness , Num. 20. 12. If David grow proud of victories , and number the people , God will send a plague which shall lessen their number and his pride , 2 Sam. 24. 15. If Solomon turn from God to Women , and to Idols , though he be a Son , he shall be chastized with the rods of men , 2 Sam. 7. 14. If Asa grieve the Prophet , and oppress the people , he shall be vexed with Warrs and Diseases , 2 Chron. 19. 9 , 12. If Jehoshaphat help the ungodly , his life shall be endangered , and his ships broken , 2 Chron. 19. 20. God will have Judgement begin at his own house , 1 Peter , 4. 17. Their sins have some Aggravations in them which other mens have not ; these are committed against special light and more glorious convictions , as those of Solomon , After God had appeared unto him twice , 1 Reg. 11. 9. Against special Love , and experiences of divine favour , 2 Samuel 12. 7. — 9. Against special Relations , the Honour of a Father , a Lord , an Husband , Isa. 1. 2. Against special Grace , and Assistance of the Holy Spirit , Ephes , 4. 30. Against special Covenants and Engagements , after a vouching God for theirs , Psalm 78. 34. Against special Deliverances from greatest dangers , Ezra 9. 13 , 14. Against special Hopes , and more special Promises which should have ! perswaded them unto Holiness , 2 Cor. 7. 1. 1 John . 3. 3. Against special Peace and glorious Comforts , as David sinned against the joy of Gods salvation , Psalm 51. 12. Peter denied Christ after he had seen his Transfiguration . And this may teach the holiest of men ; 1. To take heed of playing the Wantons with the Grace of God : Though God be a tender , yet he may be an Angry Father : And who knoweth the Power of his Anger ? Psalm 90. 11. 2. To be more carefull to stand in the breach against publick Judgements , having by their sins contributed to the bringing of them upon the Land . 2. It is not our doing of Duty , but Gods being in Covenant with us , which is the ground of his Mercy to us . Property doth stir up Compassion , Though they have provoked me , yet I will spare them , because they are mine , Malachy 3. 17. Whence we learn ; 1. In what manner to go to God , and to plead with him , not in confidence of our Duty , but of our Relation to him as His , Thou art our Father , we are thine , Isa. 63. 16 , — 19. The Church in Affliction seldome useth any other Argument , Why doth thy wrath wax hot against thy people ? Exod. 32. 11. Art not thou our God ? 2 Chron. 20. 7. We are called by thy name , leave us not , Jer. 14. 9. Spare thy people , O Lord , give not thine Heritage to reproach , Joel 2. 17. And the Lord when there is no motive else , is marvellously wrought on by this Argument , Is Ephraim my dear son ? Is he a pleasant child ? for since I spake against him , I do earnestly remember him still , therefore my bowels are troubled for him , I will surely have mercy upon him , saith the Lord , Jer. 31. 20. In Confession we must say , Thus and Thus have we done . Josh. 7. 20. In Petition we must say , Thus and Thus hast thou promised . We may argue much better from Relations then Performances . Lord , We are thy Children ; when we deserved wrath thou didst Adopt us ; though we deserve it still , do not reject us . When thou didst Adopt us , thou didst adopt enemies : If thou shouldst reject us , thou shouldst reject Children . Our unworthiness could not prevent thy Mercy , let it not remove it . 2. In what manner to do Duty . None can do Duty aright , but as one of His , and in Covenant with him . In Christ by faith both our Persons , and our Services are accepted , Ephe. 1. 6. 1 Pet. 2. 5. The Altar sanctifieth the Gift , and he is our Altar . Out of him we can do nothing . Duties are not done aright , but in the vertue of the Covenant of Grace . Jehu did a work materially good , but carnal policy turned it into sin , Hos. 1. 4. To pray , and yet hold fast cruelty ; To Fast , and to take pleasure in Wickedness ; To bring Offerings and Flocks to Gods house , and still delight in violence and oppression ; If any thing be to mock God , and provoke wrath , certainly this is , to make Religion , like Samuels Mantle , a Cloak for the Devil . 3. In what manner to escape Judgements , and secure Mercy . Be His people , and you are sure to be spared , Mal. 3. 17. Ezek. 9. 4. He hath an Ark for Noah , a Zoar for Lot , a Basket for Paul , a Gath for David , Chambers and hiding places for his people , untill Calamity be over-past , Isa. 26. 20. Psalm 57. 2. Zeph. 2. 3. When Jesus was neer his own suffering , and in the midst of dangers himself , he took care of his poor Disciples . Let these go , Joh. 18. 8. The less protection they find amongst men , the more they shall have from him . Since therefore the Lord is tender of the Interests of his people , and takes special care of Hearing , Forgiving , and Healing them , Let it be your care , Right Honourable , likewise to take them into your protection : they who hurt them , hew at the bough whereon they stand , dig under the Foundation which holds them up . This for the Qualifications of the persons of whom these duties are required ; The Duties themselves required for the removal of Judgements , follow . 1. If they shall humble themselves , and be cast down under my holy hand in the sense of my displeasure . But that is not enough , Ahab did so , 1 Reg. 21. 27. who for ought we read , did not pray unto God . 2. If they shall pray , and cry for help , as Ninivie did , Jonah 3. 8. But that is not enough neither . Hypocrites in distress will say , Arise and save us , Jer. 2. 27. They will spread forth their hands , and make many prayers , Isa. 1. 15. and cry in the ears of the Lord with a loud voice , Ezek. 8. 18. And enquire early after him , Psalm 78. 34. 3. If they shall seek my face , be grieved more for my Displeasure than my Rod , Pray first for Mercy , and then for Healing , as David , Psalm 6. 2. It was Christs Method first to forgive , and then to heal , Mat. 9. 2 , 6. And it must be ours in praying for it . But neither is this enough , Pharoah can be contented to have his sin forgiven , though he will not let it goe , Exodus 10. 17. 4. If they shall turn from their evil wayes , and so lift up holy hands unto God , First wash their hands in innocency , and then compass the Lords Altar , Psalm 26. 6. Put iniquity far away from their hands , and then stretch them forth towards God , Job 11. 13 , 14. Lift up pure hands , 1 Tim. 2. 8. Put away the evil of their doings , and then come and reason together with the Lord , Isaiah 1. 16 , 17 , 18. 1. Then , If they shall Humble themselves . A duty called for by Prophets and Apostles , Mic. 6. 8. Jam. 4. 10. 1 Pet. 5. 6. specially respected by God , as we find in the case of Josiah , 2 Reg. 22. 19. And gracious Promises made thereunto , Leviticus 26. 41. 42. It emptieth the heart of Self-Confidence , is the Root of that fundamental Duty of Self-Denial . It fits for approach to God , because the more humble , the more welcome : the more we tremble at his Threatnings , the more we shall supplicate for his Grace , Isa. 66. 2. Job 9. 15. It disposeth to a Confession of sin , as we see in the poor Prodigal and Publican , Luke 15. 17 , 18 , 19. Luke 18. 13. It prepares the heart for the entertainment of Mercy , though the proclamation be made , and the Court of Mercy be open to all , Rev. 17. 22. yet while men love sin , they forsake Mercy , Jon. 2. 8. But when the soul is humbled , it opens to God , and his Grace . Weary souls are glad to be satiated , Jer. 31. 25. It makes way to the forsaking of sin ; the more a soul is humbled for it , the more it is fearfull of it , and watchfull against it . Humiliation is two-fold . 1. A Passive , when God breaks the heart by the Hammer of the Word , as it is called , Jer. 23. 29. or by some sore Affliction . 2. Active , when the soul humbleth it self under sin and wrath ; When a man-afflicts his own soul , Levit. 16. 29. Again , This is two-fold : 1. Legal , proceeding from a spirit of Bondage , when the heart roars on a rack , or melts in a furnace , is fill'd with Consternation and Anguish under the weight of sin and wrath : which was the case of Pharaoh , Ahab , Belshazzar , Felix , the Jaylor , the Murtherers of Christ . 2. Evangelical , When the soul is not only broken and batter'd with the Horror and dread of wrath ( this it may be , and remain hard , as every piece of a broken flint is hard still . ) But when it is kindly melted and softned with apprehensions of Gods Goodness and free Grace . A compounded Duty made up of Love and Sorrow , the Humiliation of Hezekiah , Jer. 26. 19. and of Josiah , 2 Chron. 34. 27. This is a perpetual Duty ; As long as sin remains , there must be a sense of it , and sorrow for it . But in some times and cases it is specially to be renewed ; As in time of extraordinary sins and provocations , of publick Dangers and Distresses , of great Enterprizes attempted , or Successes and Blessings desired : which was the case of Exra , 8. 21. The great sins , the sad Divisions , the dis-joynted affections , the contrary Interests , the dolefull Errors and Distempers in the Church , the miserable Fluctuations and Discomposures which have been in the State , the horrid violations of Order and Justice , the wofull Staines which have been upon the Land , by the irregular and Prodigious effusion of the blood of Princes , Peers and Prophets , the Affronts and Dissipations which have been put upon Parliaments , the Contempts which have been poured outon Ministers , and At tempts against their Maintenance ; The great difficulties which lie before the noble Houses at this time , in their endeavours of Healing and setling the Land , and putting the broken bones and dislocated joynts into due order again ; the allaying of animosities , the moderating of Extremities , the reconciling of differences , the satisfying of Interests , the Preservation of pure Religion , and the great concernments of Christ and his people ; the restoring of collapsed Honour to the Nations , and of just Rights to all orders therein ; ( which have been so many years obstructed ) the reviving of Trade , the easing of Pressures , the reducing of these wofully tossed and naufragated Kingdoms unto Calmness and Serenity again , do call aloud for these Duties in the Text , that so the Lord may be pleased to hear , forgive , and heal us himself ; and shine upon the Counsels , and bless the whole undertakings of his servants that they may be Instruments of Healing us likewise . For your better performance hereof , I shall propose two Expedients . I. To take a view of God in himself , and in his Relations unto you , and dealings with you . II. To take a view of your selves in the glass of his pure and holy Law . 1. Set the Lord before you as David did , Psalm 16. 8. Consider what a God he is with whom we have to do . Consider him , 1. In himself . His searching Eye , Humble your selves in his sight , Jam. 4. 10. His mighty Hand , Humble your selves under his Hand , 1 Pet. 5. 6. His Eye can search us , we cannot hide from him ; his Hand can reach us , we cannot escape him . Every Attribute of God may serve to humble us . His Majesty and Glory , dreadfull to the Angels , Isa. 6. 2. Cujus participatione justi ejus comparatione nec justi . He is a great God , and therefore greatly to be feared , Psalm 89. 6 , 7. His Holiness , wherein he is glorious , Exodus 15. 11. So Holy that he cannot be served , Josh. 24. 19. Of purer eyes than to behold iniquity . His Jealousie and Justice : A God to whom vengeance belongeth , who will not be mocked or provoked , Nahum 1. 2. His Mercy and Goodness which should lead us to Repentance , and melt the heart into a filial fear of him , Hosea 3. 5. Rom. 2. 4. His Omniscience , who searcheth and trieth the heart and the reins , hath all things naked and open before him . If we know enough by our selves , to humble and abase us , how should we reverence the eye of God who knoweth all things ? Such considerations greatly humbled the holiest of men . Moses is afraid to look upon God , Exod. 3. 6. Job abhors himself , Job 42. 5. Elijah hides his face in a mantle , 1 Reg. 19 , 13. Isaiah cries out , I am undone , Isa. 6. 5. Ezra cannot stand before God , Ezra 9. 15. Peter bids Christ depart from him , because he is a sinfull man , Luke 5. 8. 2. In his Relations to us : He our Maker , we the Clay ; He our King , we Vassals ; He our Judge , we Malefactors ; He our Father , we undutifull sons ; He our Master , we unprofitable servants . All Arguments unto Humiliation . 3. In his Dealing with us . Our Humiliation melts him all into Mercy , when Israel confessed , submitted , prayed , reformed , the soul of the Lord was grieved for their misery , Judg. 10. 15 , 16. When Ephraim smote on his thigh , the Lords bowels were troubled for him , Jer. 31. 19 , 20. But our stubborness will seal and shut up his compassions against us , Levit. 26. 21. Consider him ; 1. In his Iudgements and various Providences : By which we should learn Righteousness , Isa. 26. 9. The Lords Cup hath passed through all Orders of men , Princes , Peers , Gentry , Ministers , People , Souldiers themselves ; We have felt his Judgements in our Houses , our Honours , our Names , our Estates , by Wars on Land , by Dangers on Sea , by Divisions in Church , by Confusions in State , by more Evils and Sorrows then can be well enumerated . And should we not turn unto the Lord that smites ? Isa. 9. 13. Should we be like Ahaz , the worse for our sufferings ? 2 Chron. 28. 22. Be set on fire , and not know it ; be burnt , and not lay it to heart ? Isa. 42. 25. 2. In his Mercies which have shined upon us through all our clouds . We have no reason to complain , for we are living men . He hath remembred Mercy in the midst of wrath , Quenched the flame of War , frustrated the Attempts of those who would have kindled it again , rebuked the rage of the sea , the beast of the reeds , as the Psalmist speaks , put a stop to the Career of those who had in hope and design swallowed up our Churches , our Vniversities , our Ministry , our Jordan into their dead sea . Continued his Gospel , and the means of Grace in plenty and liberty amongst us , ( blessed be his name for ever , never may this blessing be removed from us ) restored our Parliaments ( the great Bulwarks under God of our Religion , Liberties , Properties , Interests , all our Endearments ) towards their Ancient Honour and Splendor again . And this Goodness of God calls for our Humiliation , I will accept you , and gather you out of the Countries , and then you shall remember your wayes , and loath your selves , Ezek. 20. — 41 , 43. With an Hard and a Soft , Stone and Mortar , we build a Wall ; with an hard and an soft , an Hammer and a Pillow , we break a flint ; with an hard and a soft , the Seal and the Wax , we make an impression . Hard Judgements and soft Mercies , should build us up in Holiness , break our stubborn hearts , and make impressions upon them . II. Take a view of your selves , of your own Hearts and Lives ; we are apt to forget our selves , Iam. 1. 23. To mistake our selves , Prov. 14. 12. Rev. 3. 17. And therefore we are bid to search and try our selves , 2 Cor. 13. 5. as a means to silence our complaints against God , Lam. 3. 39 , 40. When the Prodigal son once came to himself , and took a surveigh of his own condition , he was quickly brought to acknowledge his unworthiness , Luke 15. 17 , 18. This is a Duty of singular use and benefit . It enlargeth the heart in godly sorrow for sin past , upon the discoveries which this Scrutiny maketh . When we remember our doings , we shall loath our selves , Ezek. 6. 9. It worketh caution and circumspection for the time to come ; We shall take heed of breaking the Commandments , having provoked the Lord so much already , Ezra 9. 14. It will cause us to magnifie divine Mercy , as Paul did , when he called to mind , that he had been a Persecutor and Blasphemer , 1 Tim. 1. 13 , 15. If any one should do us the thousanth part of the wrong which we have done God , could we humble our selves to feed , to cloath , to enrich , to adopt such a person unto our own family , and provide an ample inheritance for him ? It would make us relie only on free grace , and not on any strength of our own , when we consider how much God requires , and how little we perform . I will go in the strength of the Lord , I will make mention of thy Righteousness , of thine only , Psal. 71. 16. Ashur shall not save us , we will not ride upon Horses , nor say to the work of our hands , ye are our Gods , for in thee the Father less findeth Mercy , Hos. 14. 3. Isa. 17. 7 , 8. It will make us exceeding meek and patient in Afflictions . It is nothing but ignorance of our selves , which makes us swell and fret against God . If we be living men , we have no reason to complain , for we suffer less than our iniquity deserves , Lam. 3. 39 , 40. Job 11. 6. Psal. 103 , 10. Ezra 9. 13. And that we may have the better and fuller view of our selves , of our hearts and lives , let us look upon the holy Law of God . It is exceeding broad , and reacheth to the smallest corruption , Psalm 119. 96. Exceeding spiritual , and searcheth the inmost corners of the soul , Rom. 7. 14. Exceeding pure , and cannot away with the least pollution , Psalm 119. 140. Exceeding perfect , and will not dispence with any defect , Psalm 19. 7. Exceeding right and strait , and cannot endure any guil of spirit , Psalm 19. 8 9. Upon the exceeding great and precious promises of the Gospel , which are the Portion and Dowry of the Church here below , Upon the Holy Spirit of Love and Grace , which sealeth Believers unto the day of Redemption . Upon the free Love whereby we were elected , Upon the precious blood whereby we were redeemed , Upon the glorious Inheritance whereunto we are reserved , Upon the gracious Image after which we are renewed . This holy Law we have violated , these precious Promises we have undervalued , this blessed Spirit we have grieved , this Grace we have abused , this Image defiled , this free Love , this inestimable blood , this glorious Inheritance we have deprized , and miserably neglected ●ad disesteemed . What remains , but that we cry out all with the Leaper in the Law , Unclean , Vnclean . Lastly , Let us take off our sins ; if we be not Rocks and Adamants , that will humble us . We were made to converse with God , and sin hath shut him out of all our thoughts . We use to lament sad Alterations , when a Garden of Eden is made a Wilderness , Cities turned into ruinous heaps , they that wear Scarlet , embracing Dung-hils . How should we bewail the sad change which Sin hath wrought in our Nature and Lives ? That a Creature stamped with the impress of the divine Image , made for high and honourable Imployments , should so far degenerate , as to be a child of Darkness , a vassal of Hell , a vessel of lust . That a Soul made of a kind of Angelical substance , should sink it self into the balance , with sordid pleasures , with perishing profits , with noisome lusts , should barter , and sell away its self , and its salvation , for wind ; for shame , for vanity , for rottenness , and change its glory for that which doth not profit . That a tongue which was made to glorifie God , and to be our Glory , made for prayers , and praises , and gracious Communication , should belch out Blasphemy and Profaneness , Oaths and Curses , Ribaldrie and Reviling , and all kind of rotten speeches , like an open Sepulcher . That an heart which was made for heavenly meditations , and for intimate communion and converse with God , should now entertain none but hellish affections , and be a sink and charnel house of impure Lusts . If we should here descend to a more particular disquisition , and consider , The uncleanness of our Original from fallen-Adam , by whom we have been sold as Bond-men under sin , Rom. 7. 14. For none can bring a clean thing out of an unclean ? Job 14. 4. Job . 25 4. The uncleanness of our Nature and Constitution , by nature Children of wrath , No good thing dwelling in us . As contrary to the holy Will of God , as Darkness to light ; as full of Evil , as the Sea of water ; Set on fire by a hell of corruption , James 3.6 . Exactly contrary to the Law of God , as appeareth by comparing the strict demands of the one , Gen. 3. 10. with the thorow depravation of the other , Gen. 6. 5. The uncleanness of our Thoughts , and secret Affections which arise continually , as sparkles out of a stirred furnace : Vain thoughts , which tend to no good , Jer. 4. 14. Wicked impure Thoughts , very gall and bitterness , Acts 8. 22 , 23. The uncleanness of our words , not only idle words , Mat. 12. 36. but rotten and unsavory , Eph. 4. 29. The uncleanness of our Actions , that immense Colluvies of Impieties against God , Unrighteousness against men , Intemperance against our selves , Hainous in Quality , Measureless in Quantity , Sands for number , Mountains for weight , attended with multitudes of dolefull aggravations ; The uncleanness of our services , and Iniquity of our holy things ; Such considerations as these sanctified by Evangelical Grace , would much conduce to our Humiliation , and work in us these three fruits and evidences thereof . 1. A Godly sorrow , so called by the Apostle , because it sets the soul God-ward . Cain , Judas , Felix sorrowed , but they ran from God . But Godly sorrow carries the soul closer unto God . As a ship in a tempest ventures not to any shore , but gets further into the Sea ; so the soul when it is humbled by God , betakes not it self unto any carnal shore , but still runs closer into him . 2. A Justifying of God , ascribing to him the glory of his Righteousness , if he should condemn us ; and of his Mercy , that he doth absolve us , Psalm 51. 4. Daniel 9. 7 , 8 , 9. 3. A self-judging and subscribing to our Condemnation , saying Amen unto the curse , Deut. 27. 15. If I judge my selfe , God can reverse my Judgement , as the Superiour Judicatory can the Act of the Inferiour : But if I stay till God judge me , all the world cannot null or avoid his . As St. Austin saith of the poor Publican , Ipse sibi judex erat , ut Deus liberaret ; ipse accusabat , ut ille defenderet . He judged and accused himself , that God might deliver and defend him . Bonum Judicium , saith Bernard , quod me illo districto divinoque judicio subducit & abscondit : Volo vultui irae judicatus praesentari non judicandus . This is a good Judgement indeed which withdraws and hides me from the severe Judgement of God . I tremble to fall into the hands of the living God , Let me be presented before his wrath as judged already , not as to be judged by him . II. The next Duty is Prayer , without which Humiliation is but a sinking under God , not a seeking unto him . The very Heathen betook themselves unto this Sanctuary in times of trouble , ut pacem Dei exposcerent ▪ by this mighty Engine God hath been moved to hold his hand , to repent of purposed , to revoke denounced Judgements ; Vincit invincibilem , Ligat Omnipotentem . 1. By this we honour God in acknowledging him the fountain of all our Good , the Inflicter of all Evill , the Avenger ▪ of all sin , that we have to do with him in all our sufferings , Creatures but the Rod , he the Father that holds it : that no other means can do us good , except he sanctifie them , that his displeasure none can remove : as a Diamond is cut only by a Diamond , so God is pacified only by himself : The sting of the Scorpion cured by the powder of the Scorpion ; the Anger of God by the favour of God . 2. By this we ease our selves , Prayer lightneth affliction where it doth not remove it . Nature is strengthned to bear the pain , Conscience is strengthned to withstand the Temptation and snare of it . The heart is meekned to accept the punishment of sin , as Wool or Mud deads the force of a Bullet , so the heart meekned by prayer , doth obtund the edge of an Affliction , that it cannot get so deep into the heart to hurt it . III. In Prayer we must seek the face of God ; His Favour to comfort us , and his Counsell to direct us . 1. In Judgements and Difficulties we should more seek Gods Favour than our own deliverance ; the Recovery of his Love , than the Removal of his Rod . Others griefs press Nature , his displeasure wounds the spirit . In other griefs , Gods favour upholds the soul , Psa. 23. 4. & 94. 17 , 19. But when Gods favour is withdrawn , the soul hath nothing else left to lean to , nothing can comfort when God frownes . Armour can protect against a sword or a Bullet , but not against fire . When God is angry , no refuge but unto God . 2. In Difficulties we must likewise seek Gods face as David did , 2 Sam. 21. 1. not lean on our own understanding , nor sacrifice to our Net , but have our eyes upon him , who is the father of lights , who when he will , maketh wise the simple ; and when he will , infatuateth the Counsel of the wise , and maketh it brutish . IV. After all these preparatory Duties , that which is the substantial duty , and the end of all the rest , must follow , Turning from our wicked wayes : not from sin to sin , that is , mutatio in aliud only , not in melius : not from sin to secular interest , that is not a Conversion from sin to God , but to the world : Not from sin to the Meer dictates of Nature and right Reason ; that is not a Conversion from sin to God , but from sin to our selves ; A Philosophical , not a spiritual Conversion : Not from sin only to the natural Conscience , to gratifie and prevent the terrors of that ; that is a servile , not a filial Conversion . But from sin to God , not fainedly and hypocritically , Jer. 3. 10. with a divided heart , but sincerely in our thoughts from the love and allowance of all sin , in our wayes from the practise willingly of any sin ; but especially from those sins which have most prevailed ▪ against us and wherewith we have most dishonoured God , as Isaiah ▪ 17. 7 , 8. 30. 22. Hoseah 14. 3. These are the Duties here prescribed in order to the answering of Solomons Prayer . The Answer followes exactly commensurate to these Duties in four gracious Promises . 1. A Promise of gracious Condescention intimated in the word From Heaven , though he dwell on high , he will humble himself to revive the spirit of contrite and humble sinners , Psa. 113. 5 , 6. Isa. 57. 15. He will come down to work deliverance for them , Exod. 3. 8. 2. Promise of gracious audience , I will hear . It is a● dolefull ▪ Affliction to Gods servants● , when he is angry with their Prayers , and shuts them out , Psalm 80. 4. Lam. 3. 8. And on the other side , this is one of the most radiant and glorious Comforts of Gods people , that in all difficulties they have a Throne of Grace to betake them to , with a promise , You shall pray , and I will hearken , as a man doth to what he delighteth in : For the prayer of the Righteous is his delight , Jer. 29. 12. 13. Prov. 15. 8. 3. A gracious promise of forgiveness , to serene his countenance , and lift up the light thereof upon them ▪ for even when we do his Will , and when we are His People , we want pardoning Mercy . There is need of pardon not only for the ungodly unto their Justification , but also for his own people and Children into a Restitution to paternal favour , the sense and fruition whereof they may forfeit by their sins . And this is Gods method in hearing prayers , to forgive sin before he cures pain , Mat. 9. 2. For indeed when sin is pardoned , the sickness is cured at the root , for sin is the sting of every Affliction , as well as of death . 4. A Promise of Healing , Healing of the Land , the Humiliations and Prayers of Gods peculiar people are beneficial to the whole Land ; The innocent shall deliver the Island , Job 22. 30. A Joseph in Egypt , an Eliah in Israel is the Chariots and Horsemen thereof . An Humbled , praying , converting people , shall certainly be an Healed people : And if ever we hope to be healed to purpose , this must be our Method to it . Now touching these Promises there is this worthy our observation . 1. That when God comes down to deliver , and looks from heaven , he doth it by no other way , then by the Incarnation of his Son , the efficacy of his Spirit , the operation of his Providence , or the Ministry of Angels . 2. When he hears Prayers , It is only by the Intercession and mediation of Christ . 3. When he forgives sins , It is only by the Merits and Righteousness of Christ . 4. But when he heals a land , he often useth in that work the Ministry of men . Magistrates are Healers and Repairers , Isa. 3. 7 : Ministerrs are Healers of the sick , Ezek. 34. 4. And therefore I shall here in all humility implore of you , Right Honourable , who are Instruments for Healing in the Lords hand unto these long and wofully sick Nations , that you would with all your vigour call together all the graces of God , all the abilities of nature in you unto this most necessary work . You have the Lords promise to be with you in i● ▪ if you set about it in his way . And his way to heal a land , is , 1. When the people thereof are His people , called by his name . 2. When they are an Humbled , penitent , praying , reforming people . Your greatest care therefore must be , 1. That the people of the Land be Gods people , that his Name be owned , his Truths , Worship , Interests preserved pure and inviolate amongst us . It is to those that fear Gods name that the promise of Healing is made , Mal. 4. 2. 2. In as much as even the sins of such may provoke the Lord , your zeal for God , and love to the Nation should appear , in awakening them and all others to remember from whence they are fallen ; many of them through Pride , Wantonness , Interests and carnal designs , from wholesome Truths , from holy Ordinances ; from the love of a faithfull Ministry , from brotherly love , from Christian ▪ Communion , to many errours and vain Janglings , to contempt of Magistracy , to affronting Authority , to violating publick Order and Peace , to such an excess of Licentiousness under the pretense of Freedome , that Religion scarce ever was more endangered under the straights of Persecution , than under the lasciviousness and wantonness of an abused liberty . Though therefore there ought to be all tenderness to preserve for Gods people the Liberty wherewith the Lord hath made them free , God forbid any restraint or abridgement should be upon that ; yet since the same Lord hath commanded that we must not use our Liberty as a cloak of maliciousness ; It is necessary that great prudence be used to prevent the exorbitances of wanton minds , who make use of Liberty to the dishonour and assaulting of publique Authority , to the kindling of Flames , animating the discontented peopleunto Insurrections , enervating the Peace and concord of the people of the Land , by dis-joynting them in that which is the main bond of Unity , the Truths of Religion : wherein when they are once universally broken , who sees not how wide a door is opened for Rome or Munster , not only to enter in , butto be welcomed amongst us . The Way therefore unto Healing , is to endeavour to bring us all home to be Gods people , and as his people to be compacted within our selves , to lay aside all dividing distinguishing , invidious Titles , & with fraternal affections to coalesce , as far as may be in Judgement , however throughly in affection , and so to keep our Difforing Opinions to our selves , as that the Consciences of our brethren may not be grieved , nor the peace of the Church of Christ endangered thereby . I conclude all , with beseeching you , that since the Lord hath taken it as one of his Titles to be called The Lord that healeth us , Exod. 15. 26. that without him , the Builder worketh , the Watchman keepeth , the Statesman counselleth , the Physician healeth all in vain , you would ever by prayer and attendance upon God for Counsel , so seek his face , and guidance in this weighty work , that when it is finished , and the Head-stone of our settlement laid , we may say , It was the Lords doing , and marvelous in our eyes ; and may with shoutings cry , Grace , Grace unto it . FINNIS . Notes, typically marginal, from the original text Notes for div A91746e-280 Mat. 23. 19. Heb. 13. 10. Joh. 15. 4 , 5. Isa. 1. 15. Isa. 58. 1. Amos. 5. 21. Aug. in P●● . 31 Ber. in Can. S●r . 55. Bris. de . Fo●m . l. 1. p. 81. 
A91743	----	Joy in the Lord opened in a sermon preached at Pauls, May 6. / By Edward Reynolds, D.D. Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A91743 of text R203409 in the English Short Title Catalog (Thomason E844_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 83 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A91743 Wing R1261 Thomason E844_1 ESTC R203409 99863372 99863372 115568 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A91743) Transcribed from: (Early English Books Online ; image set 115568) Images scanned from microfilm: (Thomason Tracts ; 248:E844[1]) Joy in the Lord opened in a sermon preached at Pauls, May 6. / By Edward Reynolds, D.D. Reynolds, Edward, 1599-1676. [8], 39, [1] p. Printed by Tho: Newcomb, for Robert Bostock, and are to be sold at his shop at the sign of the Kings-Head in St Pauls Church-yard, London : 1655. Annotation on Thomason copy: "June 20." Reproduction of the original in the British Library. eng Joy -- Religious aspects -- Christianity -- Sermons -- Early works to 1800. Sermons, English -- 17th century. A91743 R203409 (Thomason E844_1). civilwar no Joy in the Lord: opened in a sermon preached at Pauls, May 6. / By Edward Reynolds, D.D. Reynolds, Edward 1655 14716 24 50 0 0 0 0 50 D The rate of 50 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2008-04 Elspeth Healey Sampled and proofread 2008-04 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Joy in the Lord : Opened in a SERMON Preached at Pauls , May 6. DVM PREMOR ATTOLLO● London , Printed by Tho : Newcomb , for Robert Bostock , and are to be sold at his shop at the sign of the Kings-Head in St Pauls Church-yard , 1655. To the Right Honorable Christopher Pack , Lord Major of the City of London , and the Honorable Court of Aldermen there . Right Honorable , IN Conformity to your desires signified by your Order unto me , I here humbly present you a second time with that plain , but wholsome Doctrine , which you were lately pleased to receive with all ready attention . And indeed the argument is such , as the Apostle thought need ful to inculcate once and again . And therefore if the Tongue and the Pen , the Pulpit and the Press , do a first and a second time invite you unto the same duty , the Apostles example will both commend your zeal in desiring it , and excuse my obedience in conforming to so just a desire . Self-sufficiency is Gods peculiar honor , one of those Regalia which belong unto him alone . All creatures must go out of themselves , both for the continuance of that Being , which they have , and for the Acquisition of such further good as they stand in need of . And since they are all thus defective in them selves , they must needs be unable to complete the perfections of one another , much less of man , who is one of the principal and most excellent of them . That good therefore , the want whereof doth kindle desire , & the fruition whereof doth produce delight , must be sought above the world , in him , who as he is sufficient to himself , so is he alone All-sufficient unto his Creatures . And because there is no approach for sinful men unto God without a Mediator , the Father hath set up his eternal son , as that middle person , in whom we may have communion with him , and access unto him . Justly therefore was the Lord Christ before his coming , stiled The Desire of all Nations ; & as justly is he , after his coming , their everlasting Delight , since in and by him alone , the Lord is pleased to be at peace with us , and out of his fulness to communicate all good unto us . To set forth this Preciousness of Christ unto his people , and to quicken their joy in him , was the end of this Sermon , and is indeed the end of all other . We live in changeable and uncomposed times ; we see distempers at home , we hear of distresses abroad ; the Lord is shaking heaven and earth , Churches and States ; our eyes and our experience tell us , how mutable are the wills , how inconstant the Judgements , how fickle the favors , how sudden the frowns of men , how vain the hopes , how unstable the delights which are drawn out of broken Cisterns ; how full of dross and dregs the most refined contents of the world are . God alone is true and every man a lyar , either by falseness deluding , or by weakness disappointing those that depended on them . Since therefore the life of man doth hardly deserve the name of life , without some solid comfort to support it ; and neither men nor Angels , much less honors or pleasures , plenty or abundance , can supply us with that Comfort ; what remains , but that we betake our selves unto that Fountain of living water , whence alone it is to be had ? that we secure our interest in the Lord Christ , who is faithful , and cannot fail ; powerful , and will not forsake , nor expose those that come unto God by him ? that so being upon the Rock which is higher then our selves , we may be able amidst all the tempests and shakings , the delusions and disappointments below , to Rejoyce in him with a fixed and inconcussible delight , who can bring joy out of sorrow , light out of darkness , and turn all confusions into order and beauty . This that you , and all Gods people in City and Countrey may every where do , is the prayer of Your Honors most humble servant in the work of the Lord . Edward Reynolds . From my study , Iune 2. 1655. Joy in the Lord : Opened in a Sermon Preached at PAVLS , May 6. PHIL. 4. 4. Rejoice in the Lord alway ; and again I say , rejoice . THere is nothing which the hearts of Believers doe either more willingly hear , or more difficultly observe , then those precepts which invite them unto joy and gladness , they being on the one hand so suitable to the natural desires , and yet withall on the other so dissonant to the miserable condition of sinful man . Had our Apostle called on the blessed Angels to rejoice , who have neither sin , nor sorrow , nor fear , nor sufferings , nor enemies to annoy them , it might have seemed far more congruous : But what is it less then a Paradox to perswade poor creatures , loaded with guilt , defiled with corruption , cloathed with infirmities , assaulted with temptations , hated , persecuted , afflicted by Satan and the world , compassed about with dangers and sorrows , born to trouble , as the sparks fly upward , that notwithstanding all this , they may rejoice , and rejoice alway ? But we have a double corrective to all these doubts in the Text , one in the Object , another in the Preacher of this Joy . The object of it is Christ the Lord , as appears by the same thing twice before mentioned , cap. 3. 1. 3 The Lord that pardoneth our guilt , subdueth our lusts , healeth our infirmities , rebuketh our temptations , vanquisheth our enemies , sweetneth our sufferings , heightneth our consolations above our afflictions , and at last wipeth all tears from our eyes . Here is matter of great joy , may we be satisfied in the truth of it : And for that we have the word of an Apostle , who gives assurance of it by Divine Revelation , and by personal experience . He who next to the Lord himself , was of all his servants , a man of sorrow , in afflictions , in necessities , in distresses , in stripes , in imprisonments , in tumults , in labours , in perils , in deaths , in weariness , in watchings , in hunger , in thirst , in cold , in nakedness , beaten with rods , stoned with stones ; shipwrackt at Sea , beset at Land ; he who in the prison , the inner prison , a the stocks ( a kind of case of prisons one within another ) did yet b rejoice and sing Psalms unto God , Acts 16. 24 , 25. He it is , who from the Lord calleth upon Believers to rejoice alway . Instead then of a Paradox , you have here a Paradice , a Tree of life , as joy is called Prov. 13. 12. And the servants of God may securely , notwithstanding their sorrow for sin , their sense of sufferings , their certainty of temptations , their conflicts with enemies , their sympathy with brethren , may yet I say securely rejoice , and rejoice alway , they have the Lord to warrant it , they have his Apostle to witness it . Let worldlings delight in sensual pleasures , Let false Apostles delight in carnal worship , and ceremonial priviledges ; but you my brethren have another kind of object to fix your joies upon ; Rejoice in the Lord , and again rejoice , and rejoice alway ; and that upon the word and credit of an Apostle , I say it , and I say it again . There are many particulars couched in the words ; 1. The Subject of them , spiritual joy , or an holy exultation of soul in the Lord , as the most beloved , desired supreme good , wrought in it by the spirit of grace , rendring Christ by faith , present unto it ; whereby it is not only supported under all afflictions , but enabled to glory in them , and to triumph over them . 2. The difficulty of this joy intimated , in that believers are so often invited unto it 3. The sureness and the greatness of it , noted in the doubling of the words . 4. The stability and perpetuity of it , They may rejoice alway in the midst of their sorest fears or distresses . 5. The object of it , a glorious and replenishing object , Christ the Lord . 6. The Apostolical attestation given unto it , Again I say , rejoice ; I speak it by Commission from the mouth of Christ , requiring it ; I speak it by the experience of mine own heart , enjoying it in the midst of all my sufferings : So you have both a mandatum and a probatum for it ; Rejoice in the Lord alway ; and again I say rejoice . But because I love not to mince and crumble the bread of life into too many particulars , I shall therefore comprize all in this one Proposition ( which I shall make the subject of my present service . That the Lord Jesus is the great , sure , and perpetual joy of his own people . By accident , unto wicked and impenitent sinners , he is a stumbling block , as wholsom meat is offensive to sick stomacks , and the light of the Sun unto distempered eyes ; but unto those that believe , he is altogether lovely , pretious , and desireable . Abraham rejoiced to see his day , Iohn 8 56. Mary rejoiced more that he was her Saviour , then her son , Luke 1. 47. Simeon embraced him with a Nunc dimittis , Luke 2. 28. Mathew made a great Feast to receive him , Luk 5. 29. Zacheus entertained him at his house joifully , Luke 19. 6. The Eunuch as soon as he knew him , went on his way rejoicing , Acts 8. 39. The Jailor , who even now was ready to have killed himself ; when Christ was preached unto him , rejoiced and believed Acts 16. 34. Christ is the author of our joy ; he calleth it his joy , Iohn 15. 11. It is the work and fruit of his spirit , Gal. 5. 22. and he is the object of our joy , it is fixed and terminated on him , as on the most commensurable matter thereof , Phil. 3. 3. There are many things belonging unto the object of a full and compleat joy . 1. It must be good in it self , and unto us . 2. That good must have several qualificatious to heighten it to that pitch and proportion which the joy of the heart may fix on . 1. It must be a Good present , a in the view and possession of him whom it delighteth : Good absent is the object of desire , good present , of delight . It is true , b a man may rejoice at some good that is past , as that he did at such a time escape a danger , or receive a benefit ; but then the memory makes it as it were present , and the fruit of that past good is some way or other still remaining . Also a man may rejoice in a good to come , as Abraham rejoiced to see Christs day . Iohn 8. 56. and believers rejoice in the hope of glory , Rom. 5. 2. but then faith gives a kind of subsistence to the things so hoped for , Heb. 11. 1. and the vertue and benefit of them is in being , though they themselves be but yet in hope , and so in regard of efficacy , Christ was a Lamb slain from the beginning of the world , though not actually slain before the fulness of time : So still the most proper ground of delight is fruition , which presupposeth the presence of the thing enjoied . 2. It must be good pretious which hath some special value belonging unto it . We read of the joy of harvest , Isa. 9. 3. because men then reap the pretious things of the earth , as they are called , Deut. 33. 14 , 16. Iam. 5. 7. It was not an ordinary thing , but a treasure , a pearl of great price , which made the Merchant-man sell all that he had to buy it , Mat. 13. 44. 46. 3. It must be a full good , sufficient and throughly proportionable to all the desires and exigencies of him that is delighted with it : Bring the richest pearl to a man under some sore fit of gout or stone , he cries , groans , sweats , is in pain still : The object , though good , though pretious , yet is not suitable to his present condition ; in that case he takes more pleasure in an anodine medicine , then in a rich Jewel . It would be little good news to such a man , to tell him that his kidnies or his bladder were full of pearls or diamonds , because there they would not be his treasure , but his torment . 4. It must be a Pure good , without any dregs or dross to abate the sweetness of it : All earthly delights are bitter-sweets , wine tainted by the vessel , which brings a loathing along with it ; the best corn hath its chaff , the richest wine its lees , the sweetest oyle its dregs , the sun it self its spots ; nothing of meer creatures can cause an unmixed joy , free from all tang and tincture of the vessel , from whence it proceeds : And any one defect may corrupt all the content which the rest ministreth as a dead fly will spoile the whole pot of oyntment . 5. It must be a rare , wonderful , glorious ; the commonness even of good things , takes from the loveliness of them . If diamonds were as plentiful as pebles , or gold as iron , they would be as little esteemed ; if there were but one balsom or drug in the world that would cure any mortal disease , a man would value the monopoly of that above the richest Jewel . Because the Pool of Bethesda had a rare healing vertue , multitudes of impotent , blind , halt , withered , were waiting continually for the moving of it , John 5 2 , 3. 6. It must be various , like the holy anoynting oyle , compounded of many principal spices , Exod. 30 23-25 . in rich hangings in choice gardens , in great feasts , in select libraries , variety is that which greatly delighteth the spectators : were a table filled with one and the same dish , or a study with the same book , or a garden with the same flowre , it would wholly take away from the delight of it . And this variety is then much more delightful , when each particular good doth answer some particular defect , or desire in him that enjoyeth it ; when it is as a rich Storehouse , as the Shop of the Apothecary , or as a Physick Garden , wherein a man may in any distemper fix on some thing proper to help him . 7. It must be a prevalent and soveraign good , a most efficacious catholicon against evils . Victory even in trifles , where no evil is to be removed , as in bowling or shooting , is that which makes the pleasure in those games ; much more delightful must that needs be , which can help a man to overcome all the evils and enemies that assault him ; no joy to the joy of a triumph when men divide the spoils . In this case Iehosaphat and his people came to Ierusalem with Psalteries , Harps , and Trumpets , to the house of God , rejoicing over their enemies , 2 Cron. 20. 25 , 20. 8. It must be a perpetual good , commensurate in duration to the soul that is to be satisfied with it ; they are but poor and lying delights , which like Iordan , empty all their sweetness into a stinking and sulphurious lake . True comfort is a growing thing , which never bends to a declination . That man will find little pleasure in his expedition , whose voyage is for a year , and his victual but for a day , who sets out for eternity with the pleasures and contents of nothing but mortality . Such are all natural , sensual , secular , sinful joies . As the sheep feeds on the grass , and then the owner feeds on him , so poor sinners feed awhile on dead comforts , and then death at last feeds on them , Psal. 49. 14. Lastly , That which crowns and consummates all , is , it must be our own proper good ; all the rest without this , signifie nothing unto us . A begger feels not the joy of another mans wealth , nor a cripple of another mans strength ; the prisoner that is leading to death , hath no comfort in the pardon which is brought to another malefactor . As every man must live by his own faith , so every man must have his rejoicing in himself , and not in another , Gal. 6. 4. Now then let us consider the Apostle and High-Priest of our profession , Christ Jesus , and we shall find him alone in every one of these particulars , to be a most adequate object of the joy and delight of all his people . 1. He is a Good ever more present with them ; I am with you alway , Mat. 28. 20. though bodily absent , and that for the expediency and comfort of his servants , Iohn 16. 7. yet in his Ordinances , and by his Spirit ever amongst them ; You shall see me ( saith he to his Disciples ) because I go to my Father , Iohn 16. 16. whereby is not only intimated his purpose of appearing unto them before his ascension , but with all the full manifestation of himself unto them , when he was gon , by sending the holy spirit , per cujus vicariam vim , his bodily absence should be abundantly compensated . By that spirit his people are joined unto him , as the feet below to the head above , 1 Cor. 6. 17. by that spirit in the Gospel he Preacheth peace unto them , Eph. 2. 17. and is evidently set forth before them , Gal. 3. 1. by that spirit he dwelleth in them , Eph. 3. 17. manifests himself unto them , makes his aboad with them , Iohn 14 20-23 . Rev. 3. 20. walks in the midst of them , as in his house and Temple , 2 Cor. 6. 16. is more present with them then any good thing they have besides . Some things are present with us , in our eye , in our possession , yet still without us , as Goods , or Friends ; some things more intimate , but yet separable from us , as health , strength , our soul it self ; but Christ is not only with us , but in us , Col. 1. 27. not only in us , but inseparably abiding with us , Rom. 8. 38 , 39. As in the Hypostatical union there is an inseparable conjunction of the manhood to the Godhead in one person : so in the mystical union , there is an inseparable conjunction of the members to the head in one Church or body . 2. He is not an ordinary common good ; which if a man want , he may compensate by some other thing ; but a Treasure and Pearl of highest price , in whom are unsearchable riches , Eph 3. 8. Hidden treasures , Col. 2. 3. in comparison of whom , all other things are loss and dung , Phil. 3. 7 , 8. most precious in the eyes of his people , 1 Pet. 2. 7. precious in his own immediate excellencies , the chiefest of ten thousand , Cant. 5. 10-16 . precious in the respects he bears towards us ; in the sweet and intimate relations of an Husband , an Head , a Saviour , a Brother , a Father , a Friend , a Surety , a Mediator , a Propitiation , an Advocate , Pretious in the great things he hath done for us , in the rich supplies of grace and peace he doth bestow upon us , in the high dignity whereunto he advanceth us , John 1. 12. 1 Iohn 3. 1. Rom. 8. 15 , 16. in the great promises he makes unto us , 2 Pet. 1. 2 , 3 , 4. in the glorious hope which he sets before us , and blessed mansions which he prepareth for us , Col. 1. 27. Iohn 14. 2. in the light of his countenance shining on us , in the fruits of his spirit wrought in us , in the present life of faith , in the hidden life of glory , in the great price he paid for us , in the great care which he takes of us , in the effusions and manifestations of the love of God unto us : In the Seals , Pleadges , Testimonies , first-fruits of our eternal inheritance , which he is pleased by his spirit to shead forth upon us , in the free and open way which he hath made for us unto the Throne of grace ; in these , and many other the like , is the Lord Christ more honorable and precious in the eyes of his people , then a thousand worlds could be without him . 3. He is not only a most present , and a most precious good , but full and sufficient for his people ; He ascended on high that he might fill all things , Eph. 4. 10. that he might powre forth such abundance of spirit on his Church , as might answer all the conditions whereunto they may be reduced : Righteousness enough to cover all their sins , plenty enough to supply all their wants , grace enough to subdue all their lusts , wisdom enough to resolve all their doubts , power enough to vanquish all their enemies , vertue enough to cure all their diseases , fulness enough to save them , and that to the uttermost , all other good things below , and without him , have a finit and limited benignity . Some can cloath , but cannot feed ; others can nourish , but they cannot heal ; others can enrich , but they cannot secure ; others adorn , but cannot advance ; all do serve , but none do satisfie : They are like a beggers coat made up of many pieces , not all enough either to beautifie or defend ; but there is in Christ something proportionable to all the wants and desires of his people . He is Bread , wine , milk , living-water to feed them , Iohn 6. 51. 7. 37. he is a garment of righteousness to cover and adorn them , Rom. 13. 14. a Physician to heal them , Mat. 9. 12. a Counseller to advise them , Isa 9. 6. a Captain to defend them , Heb. 2. 10. a Prince to rule , a Prophet to teach , a Priest to make attonement for them , an Husband to protect , a Father to provide , a Brother to relieve , a Foundation to support , a Root to quicken , an Head to guide , a Treasure to enrich , a Sun to enlighten , a Fountain to cleanse . As the one Ocean hath more waters then all the Rivers in the world , and one Sun more light then all the Luminaries in heaven ; so one Christ is more All to a poor soul , then if it had the All of the whole world a thousand times over . 4. He is a most pure good without any mixture of dross , or bitterness to abate or corrupt the excellency of it ; A Lamb without spot and blemish , 1 Pet. 1. 19. He did no sin , no guile was found in his mouth , 1 Pet. 2. 22 : Holy , harmless , undefiled , Heb. 7. 26. Never any believer found any thing in him , for the which to repent of making choice of him ; as holy Polycarp said , I have served him these eightysix years , and he never did me any hurt ; even the severest things of Christ are matter of joy unto his servants : If he make them sorrowful , their sorrow is turned into joy , Iohn 16. 20. his very yoke is easie , his burden light , his Commandments not grievous , nay his very cross and afflictions , matter of choice , of joy , of gloriation , of triumph , Heb. 11. 25 , 26. Acts 5. 41. Rom. 5. 3. Rom. 8. 37. It was an heroical speech of Luther , Malo ego cum Christo ruere quam cum Caesare stare ; I had rather fall with Christ , then stand with Caesar . And if his sufferings are so sweet , O then how glorious are his consolations ? 5. He is the rarest good in the world ; his whole name is Wonderfull , Isa. 9. 6. his whole dispensation mysterious , 1 Tim. 3. 16. the invisible God manifested , a Son born of a Virgin , the Law-giver made under the Law , the Lord of Glory , who thought it no robbery to be equal with God , humbled , emptied , in the form of a servant , reckoned amongst transgressors , without form or comeliness , rejected , despised , put to shame , a man of sorrows ; a dead man raised by his own power , and advanced to the Throne of God ; these , and all the particulars , Christ crucified , are things so profound and unsearchable , that the very Angels desire to look into them with wonder and astonishment , 1 Pet. 1. 12. The best and most excellent things God hath made single , one Sun in the Firmament , one Tree of Life in Paradice , one heart , one head in the body : So to us there is but one Lord Iesus Christ , by whom are all things , and we by him . He the alone living , elect , pretious , chief corner stone , no other name under heaven given amongst men whereby we must be saved , Acts 4. 11 , 12. 6. As a rare good , so full of exquisite and copious variety , wisdom , righteousnesse , sanctification , redemption . It pleased the Father , that in him all fulnesse should dwel , Col. 1. 19. In him he hath made known unto Principalities and Powers , the manifold wisdom of God , Eph. 3 10. As the curious Ephod in the Law was made of Gold , blew , purple , scarlet , and fine twined linnen ; and the breast-plate set with twelve curious pretious stones : So Christ , the substance of those types , was filled with the spirit of wisdom , understanding , counsel , might , knowledge , and the fear of God ; Isa. 11. 2. and that above measure ; Iohn 3. 34. That there might be enough in him to answer all the desires and delights of his people : Wisdom to teach ; righteousness to justifie , grace to renew , power to defend , peace to comfort , life to quicken , glory to save them ; seven eyes upon one stone . 7. He is a most prevailing and victorious good , stronger then the strong man , Luke 11. 22 : casting out , and judging the Prince of the world , Iohn 12. 31. 16 , 11. abolishing death , 2 Tim. 1. 10. taking away sin , destroying the works of the Devil , 1 John 3. 3. and overcoming the world and the lusts thereof , John 16. 33. treading all his Churches enemies under his and their feet , 1 Cor. 15 , 15. triumphing openly over them in his cross before God and Angels , Col. 2. 15. ascending up on high , and leading captivity captive , Ephes. 4. 8. 1. By a way of wisdom catching Satan by the hook of his divine power , hidden under the infirmities of his human nature . 2. By a way of Judgement , condemning him for shedding the innocent bloud of the Son of God . 3. By a way of Power vanquishing him , and casting him out of the possession which he had purchast . 8. He is a perpetual and durable good : Death hath no more dominion over him , Rom. 6. 9. He ever lives to make intercession , Heb. 7. 25. there is an Oath , an Amen upon the perpetuity of the life and Priesthood of Christ , Psal. 110. 4. Rev. 1. 18. Behold , I am alive for evermore , Amen : And he lives not only for ever in his person , but he is for ever the life portion , and blessedness of his people . Because he lives , they live , John 14. 19. they shall appear with him , they shall be like unto him : As he is sate on his Fathers Throne , so shall they sit on his Throne , never to be degraded . Lastly , He is the proper good of his own people : He hath not only given himself unto God for them , as their Sacrifice , but he hath given himself likewise unto them , as their Portion . He is theirs , and they his , Cant. 6. 3. They his , by a dear purchase , and he theirs by a sweet communion : They are said to have him , John 5. 12. as a man hath his most peculiar possession ; his name is , The Lord our righteousness , Jer. 23. 6. he is made unto us of God , wisdom , and righteousness , and sanctification , and redemption , 1 Cor. 1. 30. he is more ours then we are our own , we have and possess infinitely more in him then in our selves ; defective in our selves , compleat in him ; weak in our selves , strong in him ; dead in our selves , alive in him ; miserable in ourselves , blessed in him ; mutable in our selves , established in him . Thus we see there is nothing necessary to the compleating of an object of joy , which is not fully to be found in Christ . Unto these grounds of joy drawn from the nature of delectable objects , I shall add a few more mentioned by the Prophet Zachary , Chap. 9. 9 , 10. drawn from the Royal Office of Christ ; Rejoice greatly O daughter of Sion , shout O daughter of Ierusalem , behold thy King cometh unto thee , he is just , and having salvation , lowly , and riding upon an ass , &c. 1. He is a King , thy King , the promised Messiah , in whom all blessings were to be made good unto Israel . They had been servants under strange Lords , Nehem. 9. 36 , 37. and so had we : The Prince and God of this world had the first possession of us , Eph. 2. 2. But they were to have a King of their own from among their brethren , Deut. 17. 15. Their Governor was to proceed from the midst of them , Ier. 30. 21. And this must needs be matter of great joy ; That whereas oppressors did pass through them before v. 8. the King now promised them should be a near kinsman should not be ashamed to call them brethren , Heb. 2. 11. The shout of a King should be amongst them , who should have the strength of an Unicorn , able to break the bones of his enemies , Numb. 23. 21 , 22. 2. His approach , He cometh : When Solomon , a type of Christ , was made King , they did eat and drink with great gladness before the Lord , 1 Chron. 29. 22. At such solemn Inaugurations , the Trumpets sound , the people shout , the Conduits run Wine , honours are dispenced , gifts distributed , prisons opened , offenders pardoned , Acts of grace published , nothing suffered to eclipse the beauty of such a Festivity . Thus it was at the coming of Christ : Wise men of the East bring presents unto him , rejoicing with exceeding great joy , Mat. 2 10 , 11. The glory of God shines on that day , and an heavenly Hoast proclaim the joy , Luke 2. 9 , 14 Iohn Baptist leapeth in the womb , Mary rejoiceth in God her Saviour , Zachary glorifieth God for the horn of salvation in the house of David ; Simeon and Hanna bless the Lord for the glory of Israel : And after when he came to Ierusalem , the whole multitude spread garments , strewed branches , cried before him and behind him , Hosanna to the son of David , Hosanna in the highest , Mat. 21. 9. And the Psalmist Prophecying long before of it , said , This is the day which the Lord hath made , we will rejoice and be glad in it , Psal. 118. 24. 3. His Character : 1. He is Iust . And this is the great joy of his people , Isa. 9. 3. 7. especially being such a King as is not only just himself , but maketh others just likewise : In the Lord shall the seed of Israel be justified and glory , Isa. 45. 25. Sin pardoned , guilt covered , death vanquished , conscience pacified God reconciled , must needs be a glorious ground of joy and peace unto believers , Rom. 5. 1 , 2. Luke 10. 20. But a Prince may be just himself , and yet not able to deliver his people from the injustice of enemies that are stronger then he , as Iehosaphat said , We have no might against this great company , 2 Cron. 20. 12. Therefore 2. Our King here hath salvation , is able to save himself and his people from their enemies , and that to the uttermost , Heb. 7. 25. It was his Name , his Office , the end why he was sent , why he was exalted to be a Prince and a Saviour , Acts 5. 31. 1 Iohn 4. 14. And this surely matter of great joy . It is an Angelical Argument , I bring you tidings of great joy which shall be to all people ; for unto you is born this day in the City of David a Saviour , which is Christ the Lord , Luke 2. 10 , 11. But Princes possibly , the more powerful and victorious they are , may be likewise the more stately ; it is not altogether unusual with men where they do much good , to be supercilious and haughty towards those to whom they doe it : But loe here , 3. A Prince great in honor , righteous in peace , valiant in war ; and yet humble and lowly still : So lowly as to minister to his own servants , and to wash their feet , Iohn 13. 14. as to be an example of meekness unto them , Mat. 11. 29. The meanest of his people have access unto him , may present their wants before him ; nay he staies not for them , he comes to seek , as well as to save , calls on us , stands and knocks at our dores , waits that he may be gracious ; bears with us in our failings , expects us in our delaies , forgives our wandrings , praies us to be reconciled to God , Luke 19. 10. Isa. 13. 18. Rev. 3. 20. Now there is nothing more rejoiceth the hearts of a people , then the mildness , gentleness , and clemency of their Prince , whence , when his heart is not haughty , nor his eyes lofty , as David said of himself , Psal. 13. 1. when he is as a servant to his people , and speaketh good words unto them , as the old men advised Rehoboam , 1 Reg. 12. 7. But a Prince may have a righteous heart , a valiant hand , a meek temper , and yet do the less good by a natural slowness and indisposedness to action a ; there is nothing more acceptable to the people , and necessary for the Prince , then vigour and dispatch in works of Justice and prowesse . Therefore , 4 , Our King is here set forth riding : He did alwaies go about doing of good , made it his meat and drink to do his Fathers work : And here , when it seemed most reasonable for him to have drawn back and spared himself , when he was to be crucified , he shews his cheerfulness in that service , by riding to Jerusalem about it , which we read not that he did upon any other occasion : He did earnestly desire that Passover , he did severely rebuke Peter when he disswaded him from that work , he did express his singular readiness to become a sacrifice ; Loe I come , I delight to do thy will O God ; yea thy Law is within mine heart , Psal. 40. 7 , 8. And though in his agony he did earnestly desire that the cup might pass from him , yet those groans of his nature under it , did greatly set forth the submission and willingness of his love to undergo it . Now this is a further ground of great joy to a people , when all other Princely endowments in their Soveraign , are vigorously acted and improved for their safety and protection ; when they see him deny himself in his own ease and safety , that he may be ever doing good to them . We see what an high value the people set on David , Thou art worth ten thousand of us ; and this the occasion ; I will surely go forth with you my self , 2 Sam. 18. 2 , 3. But a Prince may have all the endowments requisite to render him amiable in the eies of his people , just and meek to them , valiant and active against their enemies , and yet fail a of success in his undertakings , and they consequently have the joy of his Government much abated ; for , The Race is not alwaies to the swift , nor the Battel to the strong : But it is otherwise with our King here . Therefore it is added , 5. He cuts the Chariot and the horse , and the battel-bow , he speaks peace to his people , he extends his Dominion from Sea to Sea , from the River to the ends of the earth ; he rides on in his Majesty prosperously , the people fall under him , Psal. 45. 4 , 5. He goes forth conquering , and to conquer , Rev. 6. 2. he takes from the strong man all his armor , and divides the spoil , Luke 11. 22. Isa. 53. 12. he never fails of full and final victory , reigns till all enemies are put under his feet , 1 Cor. 15. 24 , 25. And this is the Crown of his Peoples Joy , That they have not only a just , a valiant , an humble , an active , but a prosperous and successfull Prince , making his people rejoice in the spoils of their enemies , breaking the yoke of their burden , the staff of their shoulder , the rod of their oppressor , extending peace to them like a River , and the glory of the Gentiles like a flowing stream , causing them to put their feet on the necks of their adversaries . Thus , many waies are the people of Christ encouraged to rejoice in him . This then serveth , 1. To reprove the sin and folly of all those who seek for joy out of the broken Cisterns of the Creatures , which can hold none , and leave that living fountain out of which it naturally floweth . Some seek it in secular wealth and greatness , others in sensual pleasures , feasting , gaming , luxury , excess ; some in Titles of Honor , others in variety of knowledge , some in stately Structures , magnificent retinue , goodly provisions ; others in low , sordid , and bruitish lusts . Unto all whom we may say as the Angel unto the women , Luke 24. 5. Why seek ye the living amongst the dead ; or as Samuel did unto Saul , Set not thy mind upon the Asses , there are nobler things to fix thy desires upon . Solomon had more variety this way , and more wisdom to improve it , then any now have ; and he made it his business critically and curiously to examin all the creatures , and to find out all the good which was under the Sun . And the product and result of all his enquiries , amounted at last to a total made up all of Cyphers , of meer wind and emptiness , Vanity of vanities , vanity of vanities , all is vanity : So he begins his book ; and to shew that he was not mistaken , so he concludes it , Eccles. 1. & 12. Every particular vanity alone , and all in a mass and collection , vanity together , enough to vex the soul , enough to weary it ; but never enough to fill it , or to suffice it : Many of them sinfull delights , poisoned cordialls , killing , cursing , damning joies ; dropping as an honey-comb , smooth as oyle , but going down to death , and taking hold of hel , Prov. 5. 35. All of them empty delights , in their matter and expectation earthly ; in their acqnisition painful , in their fruition nauseous and cloying , in their duration dying and perishing ; in their operation hardning , effeminating , levening , puffing up , estranging the heart from God ; in their consequences seconded with anxiety , solicitude , fear , sorrow , despair , disappointment , in their measure shorter then that a man can stretch himself on , narrower then that a man can wrap himself in ; every way defective and d●sproportionable to the vast and spatious capacity of the soul , as unable to fill that , as the light of a candle to give day to the world . What ever delights men take pleasure in leaving Christ out , are but as the wine of a condemned man ; as the feast of him who sate under a naked sword , hanging over him by a slender thread ; as Adams forbidden fruit seconded by a flaming sword , as Belshazars dainties with an hand-writing against the wall , In the midst of all such joy , the heart is sorrowful , and the end of that mirth is heaviniss , Prov. 14. 12. Like a flame of stubble , or a flash of gun-powder , Claro strepitu , largo fulgore , cito incremento : sed enim materia levi , caduco incendio , nullis reliquiis . A sodain and flaming blaze which endeth in smoak and stink . The triumphing of the wicked is short , and the joy of the hypocrite is but for a moment , Iob. 20. 5. Like the Roman Saturnalia , wherein the servants feasted for two or three daies , and then returned to their low condition again . 2. This discovereth the great sin and folly of those who take offence at Christ ; and when others entertain him with Hosanna and acclamations , are displeased at him , as the Scribes , Mat. 21. 15. and with the yong man in the Gospel , go away sorrowful from him , Mark 10. 22. Our Saviour pronounceth them blessed , who are not offended with him , Mat. 11. 6. thereby intimating the misery of those , who stumbling at him , as a rock of offence , are thereupon disobedient unto his word . Christ doth not give any just cause of offence unto any ; but there are many things belonging unto Christ , which the proud and corrupt hearts of men do turn into matter of grief and offence unto themselves . 1. Some are offended at his Person , in whom the Godhead and Manhood are united , as the Jews , John 1. ● . 33. & the Samosatenians , Photinians , and Neophotinians since ; who though the Lord in his Word call him the Miphty God , Isa. 9. 6. tell us that the Word was God , John 1. 1. God blessed for ever , Rom 9. 5. Equal with God , Phil. 2. 6. The true God , 1 John 5. 20. The Great God . Tit. 2. 13. a God whose Throne is for ever and ever , Heb. 1. 8. The Lord who in the beginning laid the foundation of the earth , v. 10. Iehovah our righteousness , Jer. 23. 6. yet will not endure to have him any more then a meer man , without any personality or real subsistence , till he was born into the world of the Virgin Mary . It would be tedious to trouble you with the manifold offence which ancient and modern Hereticks have taken at the Person , Nature and Hypostatical union in Christ . The a Sabellians acknowledging three names of Father , Son and Holy Ghost , but onely one Hpostasis . The b Arians affirming him to have been of like essence with the Father , but not co-essential , nor coeternal , but a meer creature . The c Manichees denying the truth of his humane nature . The d Apollinarians the integrity of it . The e Valentines and Mareionites , the original of it from the blessed Virgin . The Nestorians affirming a plurality of persons , as well as of natures . The f Euthychians , a confusion of natures in one person . So mightily hath Satan bestirred himself by many and quite contrary instruments to plunder the Church ( if it had been possible ) of the Lord their Righteousness . 2. Others are offended at his Cross , both Iews and Greeks , 1 Cor. 1. 23. Those pitching in their expectations upon a glorious Prince , who should free them from the Roman yoke , could not endure to be so disappointed , as in the stead thereof to have a crucified man , one in the form of a servant to be their Messiah ; and therefore whosoever rule over them , he shall not , Luke 19. 4. These , judging it a foolish thing to expect life from a dead man , glory and blessedness from one who did not keep himself from shame and curse , hearing doctrines wholly dissonant and inconsistent with the principles they had been prepossessed withal , did thereupon refuse to submit to Christ ; who notwithstanding , to them which are called , was the power of God , and the wisdom of God ; had more power then that which the Jews require , more wisdom then that which the Greeks sought after . The Cross of Christ , likewise to be taken up by his Disciples and followers , is matter of offence unto many others , called the offence of the Cross , Gal. 5. 11. When they hear that they must suffer with him , if they will reign with him ; that through many tribulations they must enter into the Kingdom of God ; that affliction is an appendix to the Gospel , and find the truth of it by experience ( persecution arising because of the word ) then presently they are offended , Matth. 13. 21. 3. Others are offended at the Free-grace of Christ , cannot endure to be shut out from all share and causality towards their own salvation . Thus the Iews not willing to seek righteousness by faith in Christ , but as it were by the works of the Lavv , stumbled at that stumbling stone , Rom. 9. 32 , 33. Men would fain owe some of the thank for their salvation to themselves , to their own will , their own work , their consenting to Christ , their not resisting of him , their co-operating with him , their works of condignity and congruity disposing them towards him ; they like not to hear of discriminating grace . But when men have used all the Arts and Arguments they can to have the efficacy of divine grace unto conversion , within the power or reach of their own will ; yet still this will be Scripture , That it is God that worketh in us to will and to do of his own good pleasure , Phil. 2 13. That it is God who maketh us to differ , 1 Cor. 4. 7. that he hath mercy on whom he will have mercy , Rom 9. 15. that his grace is his own , to dispose of as he wil , Mat. 20. 15. 1 Cor. 12. 21. That the purpose of God according to election shal stand ; not of works , but of him that calleth , Rom. 9. 11. That by grace we are saved , through faith , and that not of our selves , Ep. 2. 8. That it is not of him that willeth , nor of him that runneth , but of God that sheweth mercy , Rom. 9. 16. That Gods divine power gives us things pertaining to life & godliness , 2 Pet. 1 3. That there is an exceeding greatness of his power , towards those that believe the working of the might of his power , Ephes. 1. 19. That the Lords people are willing in the day of his power , Psal. 110. 3. So then our willingness is the work of his power the efficacy of his power is not suspended upon our will ; we will , because he effectually works ; he doth not work effectually , and with success , because we will . 4. Others are offended at the Doctrine of Christ , they are not able to endure the things that are spoken by him . 1. Some at the sublimity of it , as being above the disquisition of Reason , the Philosophers mocked at the Doctrine of the Resurrection , Acts 17. 32. Julian scorned Christians , as yielding up their souls captive to a blinde belief ; pride of Reason disdaining to admit any thing beyond its own comprehension , hath been the cause of that offence which many have taken at Evangelical Doctrine , The Deity of Christ , and the Holy Spirit , the Hypostatical union , traduction of sin , imputation of righteousness , &c. It hath been noted by learned men , that the Eastern Nations by reason of the pride and curiosity of their wits , have been most troubled with horrid and prodigious herefies . And it hath been regularis Haereticorum temeritas , the constant presumption of heretical spirits , to oppose sound believers , as unskilful and illiterate persons , with the name and pretence of Reason . 2. Some at the simplicity of it : The doctrine of the Cross was esteemed foolishness by the Grandees of the world , partly because delivered without the enticing words of mans wisdom , 1 Cor. 2. 4. partly because the things were such as pride and lust judged unreasonable to stoop to . Christian doctrine is above reason natural , against reason sinful . 3. Some at the Sanctity and severity of it . When it teacheth Self-denial , pulling out the right eye , cutting off the right hand , taking up a cross , following Christ without the Camp , hating and forsaking all for him , walking in the narrow way , having our conversations and affections in heaven , mortifying our lusts , loving our enemies , wrestling against Principalities and powers , praying always , abstaining from all appearance of evil , exercising our selves in a good conscience toward God and men , living without rebuke , in the midst of a crooked generation , walking circumspectly , setting the Lord alway before us , chusing the reproaches of Christ , rather then the pleasures of sin , or honors of the world . When sensual and earthly minded men are held close by such Doctrines as these , they conclude with the men of Capernaum , This is an hard saying , who can hear it ? John 6. 60. Now the greatness of this sin appears by the other dangerous sins that are folded in it : for it plainly implyeth ; 1. Unthankfulness for Christ , and undervaluing of him ; for did we apprehend him ( as in truth he is ) exceeding pretious , no such slender prejudices would cause us to take offence at him . There is nothing in him which is not lovely to believers ; those very things at which wicked men stumble , are to them amiable . As that Odour which is deadly to a Vultur , is comfortable to a Dove ; as the same water of jealousie , in case of an innocent woman , did cause to conceive , which , in case of guilt , did cause the belly to swell , and the thigh to rot , Num. 5. 27 , 28. 2. It noteth love of sin , and senselesness under it ; for were men truly affected with the danger of that , they would not be offended at the bitterness of the medicine that removes it . Had the young mans affections been looser from his possessions , they would have cleaved closer unto Christ . † An adulterous heart doth many times take more pleasure in an unhandsome harlot , then in a beautiful wife . Unbelief in Christ ever proceeds from the predominancy of some other love , Iohn 12. 42 , 43. 3. It noteth slight apprehensions of the wrath to come . The more the heart is possessed with the terror of wrath , the more it will value the Sanctuary which protecteth from it . No condemned man is offended at his pardon , by what hand soever it be brought unto him . 4. It noteth Hardness and contumacy in sin : nothing shuts out the voyce of Christ , but pride of heart , which will not submit to the law of faith , Heb. 3. 7. Rom. 10. 3. 5. It notes an unsavouriness of soul , which cannot rellish the things of God . As a bitter pallate tastes every thing bitter , so an impure heart knows not how to judge of things that are spiritually discerned , 1 Cor. 2. 14. Heb. 5. 13. makes even an impure Scripture an impure Christ , an impure Religion . And this is indeed a right dangerous condition ; for where Christ is not for the rising , he is for the fall of men ; where his sweet favour is not reviving , it is deadly : That sickness , of all other , is most incureable , which rejecteth Cordials : no state so desperate , as that which thrusteth away salvation from it , Acts 13. 46. 3. We should therefore be exhorted unto this so comfortable a duty , to stir up in our hearts that joy in Christ which the inestimable benefit of our high calling requireth of us . It is a comely thing for the righteous to rejoyce , Psalm 33. 1. Shall wicked men glory in that which is their shame , and shall not the righteous rejoyce in him who is their salvation ? Shall he rejoyce over us to do us good , Ier. 32. 41. and rests in his love to us , Zeph. 3. 17. And shall not we rejoyce in him who is the chiefest of ten thousand ? Are not all the objects of joy , which are scattered amongst the creatures , heaped up , and everlastingly treasured in him alone ? Do we delight in wealth ( as many will say , Who will shew us any good ) behold here unsearchable riches , Ephes. 3. 8. Durable riches , Prov. 8. 18. without bounds , without bottom , without end . Do we delight in pleasure ? Behold here rivers of pleasure that never dry , pleasures for evermore that never vanish , Psalm 36. 8. and 16. 11. Do we delight in beauty ? He is fairer then the children of men , Psalm 45. 2. In sweet odours ? All his garments smell of myrrh , alloes and cassia ; he is perfumed with all the spices of the Merchant , Psalm 45. 8. Cant. 3. 6. In musick or elegant orations ? His mouth is most sweet , altogether lovely , grace is poured into his lips , Cant. 5. 16. In plentiful provision ? behold here a feast of fatted things , Isa , 25. 6 living water , John 4. 10. Bread of life , meat indeed , John 6. 51 , 55. a Banquetting-house , with flagons , apples , fruits , Cant. 2. 3 , 5 , 7 , 17. In stately buildings ? Here is an Ivory Palace , whose beams are Cedar , whose galleries are cyprus , Ps. 45. 8. Cant. 1. 16. In profound learning ? Here is knowledge that passeth knowledge , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Phil. 3. 8. the excellency of knowledge , knowledge that is life , Iohn 17. 3. In honor and dignity ? Here is the Lord of Glory , honorable in himself , Phil. 3. 9. an honor to his people , 1 Pet. 2. 7. making them all Kings and Priests to God , Rev. 1. 6. In safety and security ? This man is our peace , when the Assyrian is in the Land , Mic. 5. 5. He will cast out our enemies , he will undo those that afflictus , Zeph 3. 15 , 19 In him the fulness of all delectable things ; and that which makes all the more delightful , it is bonum parabile , though so superlatively precious , yet not to be purchased at a dear rate , set before us , offered unto us , without money , without price , Isaiah 55. 2. a gift , a free gift a gift of grace , a gift of righteousness , Rom. 5. 15 , 18. Well might the Psalmist bid us rejoyce , and exceedingly rejoyce , Psalm 68. 3. Well might the Prophet bid us sing , and shout , and rejoyce , and be glad with all the heart , Zeph. 3 , 14. Well might the Apostle call it , a joy unspeakable , and full of glory , 1 Pet. 1. 8. since the Lord Jesus is not onely the joy of Saints , Luke 19. 37 , 38. but of blessed Angels , Luke 2. 13. yea of God himself . He is called the Lords delight , Prov. 8. 30. Surely then Gods people cannot but be fully agreed upon it to Rejoyce in him . And how in him ? 1. In his person and immediate excellencies , those glorious treasures of wisdom and grace wherwith he is replenished , a spectacle of Angelical adoration , 1 Pet. 1. 12. Heb. 1. 6. 2. In his mediation , the great things he hath done , the great benefits he hath procured for us . God forbid ( saith the Apostle ) that I should glory , save in the cross of our Lord Iesus Christ , Gal. 6. 14. 3. In our knowledge of him , and communion with him in all those benefits ; a knowledge , in comparison of which , the Apostle esteemed all other things as loss and dung , Phil. 3. 8. 4. In all the means which he hath appointed to bring men to this knowledge of him , and communion with him : In his Ordinances , which are his voyce speaking from heaven unto us , according to our estimation whereof , he accounteth himself regarded by us , Luke 10. 16. In his Ministers , to whom he hath committed the word of reconciliation , whom his people have received as Angels of God , Gal. 4. 14 , 15. unto whom what respect , or disrespect is shewed , Christ looketh on as done unto himself , Mat. 10. 40 , 41. And here I cannot but follow the example of our Apostle towards these Philippians , Chap. 4. v. 10 — 14 — 19. & with joy and thankfulnness make mention of the zeal and Christian care of this Honorable City , both to provide a learned and faithful Ministery , and having such to speak comfortably unto them , as Hezekiah did , and to encourage them in the service of the Lord : And this your work of faith , and labour of love , is the more acceptable , in that it hath flourished in these loose times , wherein many unstable and seduced souls have been misled by the prophane impulsions of such as bear evil will to the prosperity of our Sion , to load the Ministers of Christ , as the Jews did their Lord before them , with execrations and reproaches . This your zeal hath been famous in all places at home , and I perswade my self in all the Churches of Christ abroad ; and I doubt not but it will be a rejoycing and a crown unto you at the appearing of the Lord . And truly your Honor standeth not so much in your spacious City , in your goodly Structures , in your great River , in your numerous ships ▪ in your wise Senate , in your full Treasures , in your vast Trade , in your ancient Name ( for you have been a most famous Emporium upon record , for above fifteen hundred years ) all these are but thin and empty Elogies unto that one , Ezek. 44. 35. The name of the City shall be Iehovah Shammah , the Lord is there . This is , this will be your honor , if you be a City of truth , the mountain of the Lord of hosts , the holy Mountain , Zach. 8. 3. The Gospel is the riches of a Nation , Rom. 11. 12. obedience and wisdom the renown of a people , Deut. 4. 6. Go on therefore thus to rejoyce in Christ , by honoring his Ordinances , by strengthening the hands , and comforting the hearts of his Ministers in his service , and the Lord will be with you , and men shall say of you , The Lord bless thee O habitation of justice , and mountain of holiness , Ier. 31. 22 5. Rejoice we in that work whereunto by these he cals us ; as it was his joy to do his Fathers work , so it is the joy of believers to do his work , 2 Cor. 1. 12. they live not , they die not unto themselves , but unto him , Rom. 14. 7 , 8. 6. In the graces he supplies us withall for the performance of that work : Thus we read of the joy of faith , Phil. 1. 25. not only in regard of the good things it assureth unto us , but of the efficacy which it hath in us , inabling us to work by love . 7. In the light of his countenance shining on us , which is much better then life it self ; Psal. 63. 3. We may all say unto him , as he said unto his Father , Acts 2. 28. Thou shalt make me full of joy with thy countenance . 8. In the hope of his glory : The spirit of adoption is even now a glorious thing , John 1. 2. But it doth not yet appear what we shall be , only this he hath assured us of , That we shall be like unto him , shall see him as he is , shall appear with him in glory ; shall sit upon his Throne , and be ever with him ; 1 John 3 1 , 2. Col. 3. 4. And this blessed hope , secured by the witness of the spirit ( who is the seal and earnest of our eternal inheritance ) filleth the hearts of believers with joy unspeakable and full of glory ; while they look not on the things that are seen , but on the things that are not seen . 9. In the fellowship of his sufferings , which though to sense they be matter of sorrow , yet unto faith are they matter of joy . When Gods servants consider , that unto these sufferings they were appointed , 1 Thes. 3. 3. That Christ owns them as his , Col. 1. 4. That they work for them a far more exceeding and eternal weight of glory , 2 Cor. 4. 17. That thereby the spirit of glory resteth on them , and that God himself is glorified in them : 1 Pet. 4. 14. In these respects they not only rejoice , but triumph as more then conquerors in all their afflictions , Acts 5. 41 Rom. 8. 37. Iam. 1. 2. Thus are Believers to rejoice in Christ : And that , 1. Greatly , again and again . Other delights may please the senses , tickle the fancy ; gratifie the reason ; but there is no joy that can fill all the heart , but the joy of the Lord , Zeph. 3. 14. 2. Alway : Rejoice ever more , 1 Thes. 5. 16. all other joies have their periods and vacations , they flow and ebb , they blossom and wither : In a fit of sickness , in a pang of conscience , under a sentence of death , they are all as the white of an egg , without any savor . But no condition is imaginable , wherein a conscionable believer hath not a foundation of joy in Christ : This Tree of life hath fruit on it for every month , Rev. 21. 2. The comforter he sends abides with us for ever , Iohn 14. 16. The joy he gives , none can take away , Iohn 16. 22. Though Gods people have many causes of sorrow in themselves , strong corruptions , hard hearts , little strength , weak graces , many temptations ; yet in Christ they have still matter of rejoicing ; in the constancy of his love , in the abundance of his pardoning mercy , in the fulness of his spirit , in the sufficiency of his grace , in the fidelity of his promise , in the validity of his purchase , in the vigilancy of his eye , in the readines of his help , in the perpetuity of his intercession ; we disparage so good a Lord , discredit his service , disquiet our selves , discourage others , grieve his spirit , expose his waies to prejudice & reproach , weaken our hands in his service and our hearts in his love , when we pine and languish under groundless perplexity , and waste that time which should be spent in his work , about our jealousies of his favor . 3. With trembling and holy reverence , Res severa est verum gaudium , without levity , without wantonness , without presumption , without arrogance , Psal. 2. 11. So rejoice in him , as withall to fear to offend him , to work out our own salvation with fear and trembling ; even for this very reason , because he is so gracious as to give us both , to will and to do of his own good pleasure , Phil. 2. 12 , 13. 4. With improvement of this joy : 1. Unto thankfulness for Christ , and any thing of Christ in our selves , having tasted that the Lord is gracious , let us ever be speaking good of his name ; though our measures are not so great as some other mens , yet we may not esteem any thing of salvation small , or little ; it will grow unto perfection . 2. Unto more chearful service , the more we triumph in his victory , the more we shall abound in his work , 1 Cor. 15. 57 , 58. The joy of the Lord is our strength , Nehem. 8. 10. Return to thy rest , O my soul ; there is Davids joy , I will walk before the Lord ; there is the work of that joy , Psal. 116. 8 , 9. None are more fruitfull in his service , then they who are most joifull in his favor . 3. Unto consolation against any other evils , though we have not the wealth , health , gifts , imployments , honors that others have ; yet if Christ have given us himself , his bloud to redeem us , his spirit to quicken us , his grace to renew us , his peace to comfort us ; Should such consolations seem small unto us ? Iob 15. 11. What wants are there which the joy of the Lord doth not compensate ? What sufferings are there which the joy of the Lord doth not swallow up ? Would we exchange Christ if we might have all the world without him ? And shall we be displeased if we have not all the world with him ? Nay have we not in him all other things more eminently , sweetly , purely , richly to enjoy , then in all the creatures besides ? Fidelibus totus mundus divitiarum est . Doth thy journey to heaven displease thee , because the way haply is deep and stony ? admit it were a Carpit-way like Salisbury Plain , haply there thou wouldst loiter more , haply there thou wouldst be more assaulted , whereas in a deeper way thou art more careful of thy self , and more secure against thine enemies . Lastly , unto a zealous provocation of others to come in and be partakers of the same joy . In times of festivity , men use to call their neighbours under their Vines and Fig-trees , Zach. 3. 10. The Lord Jesus is the feast of his servants , 1 Cor. 5. 7 , 8. unto him therefore we should invite one another , as Andrew did Simon , and Philip Nathaniel , Iohn 1. 41 , 45. Joy is of all affections the most communicative , it leaps out into the eyes , the feet , the tongue , staies not in one privat bosom , but as it is able , sheds it self abroad into the bosoms of many others . It was not enough for David to express his own joy by dancing before the Ark ; but he deals amongst all the people , cakes of bread , pieces of flesh , flagons of wine , that the whole multitude of Israel might rejoice in the Ark of God as well as he , 2 Sam. 6. 14. 19. I shall shut up all with removing two obstacles which seem to stand in the way of this joy . 1. If I must alway rejoice , how then , or when , shall I sorrow for sin ? I answer , These two doe sweetly consist . As the Passeover was a Feast , yet eaten with bitter hearbs , so Christ our Passeover may be feasted upon with a bitter sense of our own sins . As in the Spring many a sweet flowre falls , and yet the Sun shines all the while : So there may be sweet flowres of Godly sorrow , and the Sun of righteousness still shine on the soul . None do more mourn for offending Christ , then those who do most rejoice in the fruition of him . 2. But what shall we say of wounded and afflicted consciences , lying under the buffets of Satan , under divine desertions , sinking under temptation , and wrestling with the sense and fear of wrath , can these rejoice at all , much less always ? It is true , when God hides his face , none can behold him , in such a shipwrack neither Sun nor Stars wil appear . But yet , 1. There is the matter and foundation of true joy , the seed of comfort Light is sown for the righteous , and joy for the upright in heart , Psa. 97. 11. 2. These sorrows are many times preparations for more joy , as the sorrow of a travailing woman , Joh. 16. 20. black roots bear beautiful flowres : The Whale that swallowed Jonah , carried him to the shore . Dark colours make way to an overlaying of gold . The more a stone is wounded by the hand of the engraver , the more beauty is superinduced upon it . Many times where the Lord intends most comfort , he doth usher it in with more sorrow ; as the Angel first lamed Iacob , and then blessed him . 3. This very estate is far more elegible then the pleasures of sin , and therefore hath more delight in it . If you should ask an holy man in this case , you see how severely Christ deals with you : Will you not rather give over serving him , lamenting after him , languishing for want of him , and resume your wonted delights of sin again ? What other answer would a good soul give , but as Christ to Peter , Get thee behind me Satan , thou art an offence unto me . Though there be little reason that he should comfort me , yet there is great reason that I should serve him . The wounds of Ghrist are better then the kisse of the world ; it is much better being with a frowning fat●●r , then with a flattering foe . The worst estate of a Saint is better then the best of a sinner , the bitterest Physick , then sweetest poyson . As in the midst of worldly laughter the heart is sorrowful ; so in the midst of saddest Temptations , the soul still concludes , It is good for me to draw nigh to Christ . Let him deny me , let him delay me , let him desert me , let him destroy me , yet I will love him , and desire him still . As the blackest day is lighter then the brightest night ; so the saddest day of a believer is more joyous then the sweetest night of a wicked man . We have thus considered the Lord Iesus as a present , a precious , a full , a pure , a rare , a various , a victorious , a perpetual , a proper good of his people ; a Prince adorned with justice , with salvation , with humility , with dispatch , with success and peace ; We have shewed the folly of those who fix their delights upon empty creatures ; the danger of those who are offended at the Person , the Cross , the Grace , the Doctrine , the Sublimity , the Simplicity , the Sanctity of the ways of Christ . We have exhorted his servants to rejoyce in his Person , in his Mediation , in their knowledge of him , in the Ordinances and Instruments he hath appointed to bring unto that knowledge , in the service whereunto he calls us , in the graces wherewith he supplies us , in the light of his countenance , in the hope of his glory , in the fellowship of his sufferings ; to rejoyce in him fully , to rejoyce in him alway , to rejoyce with trembling , to improve this joy unto thankfulness for his benefits , unto chearfulness in his service , unto Consolation against all evil , unto the provocation of one another unto the same joy : Now the God of hope fill us with all joy and peace in believing , that we may abound in hope , through the power of the holy Ghost ; that the peace of God which passeth all understanding , may rule in our hearts ; that we may rejoyce with joy unspeakable and full of glory , receiving the end of our faith , even the salvation of our souls . And the God of peace , who brought again from the dead our Lord Iesus , that great shepherd of the sheep , through the blood of the Everlasting Covenant , make us perfect in every good work to do his will , working in us that which is well-pleasing in his sight , through Iesus Christ ; to whom be glory for ever and ever . Amen . FINIS . ERRATA . PAge 2. l. 30. r. Paradise , passim : p. 3. l. 24. r. tears . p. 5. margent , r. habet , r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , p. 6. marg. r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , p. 16. l. 4. r. dispensed , p. 18. marg. r. dispersum , r. Cn. r. ineunte , p. 19. l. 21. r. offense , l. 17. r. mighty , p. 23. l. 2. r. Hypostasis , l. 3. r. Valentinians , r. Marcionites , l. 10. r. Eutycheans . Small litteral faults correct . Notes, typically marginal, from the original text Notes for div A91743e-620 Job 5. 7. Rev 7. 17. 2 Cor. 11. 23. 27 a Malam mansionem vocabant Antiqui vid. Dionis . Gothofredi notas in Digest . Tit. Depofiti vel contra . L. 7. b Nihil C●us sentit in nerv● cum animus in Coelo est . Tertul. ad Martyras . Vid. Iren. l. 4. cap 15. Aug. Tract. 10. in Joannem . Beatior percipiendo fidem Christi quam concipiendo Carnem . Idem . To . 6. de sancta virgin cap. 3. a Aquin. 1. 2. qu. 31. art . 1. Aristot . Rhetor . L. 1. c. 11. b Azorius Moral . lib 3. c. 10. qu. 10. Habit praeteriti doloris Secura Recordatio delectationem . Cicer. ep. l. 5. ep. 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Aristot . Ethic. lib. 1. c. 5. vid. Rhetor . l. 1. c. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : Crates apud Laertium . Eccles. 10. 1. a Bonum insolitum plus amatur . Cassiod . variar. . l 8. c. 20. Quaesitissimae dapes non gustu sed difficultatibus aestimabantur , miracula avium , longinqui maris pisces , alieni temporis poma aestivae nives , Hybernae Rosae . Mamertinus in Panegyr . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Plutarch {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Aristot . Problemat sect. 5. qu. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Marc. Anton. lib. 6 sect. 46. Vid Gataker . Ann●t . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Aristot . 7. Rhet. lib. 1. cap. 11. Periculum in prae●io , gaudium in triumph● . Aug. Confess . lib. 8. cap 3. Verum Gaudium non de●init , nec in contraria vertitur . Senec. ep. 59. De Tuo Gaude . Sen. Ep. 23. Vicarius Domini Spiritus . Tertul. de Veland. Virg cap● . 1. & de praescript . cap. 13. Eph 5 , 23. 2. 22. Heb. 2. 11 , 12 , 13. Isa. 9 6. Joh 15. ●4 . H●b. 7. 22. 8. 6 1 Joh. 2. 1 , 2. 2 Pet. 1. 1. Col. 3. 3. Omnis mihi copia quae Deus meus non est , Egestas est . Aug. Confess . lib. 13. cap. 8. Non alio Bono Bonus est sed Bonum omnis Boni — Non Bonus animus , aut Bonus Angelus , sed Bonum Bonum . Aug. de Trinit. lib. 8. cap. 3. Euseb histor. . l. 4 c 14. Melch Adam . pag 138. Vid Cypria de Nativitate Christ● sect. 6 , 7 , 8 , 9. Vid. Aug. de Trinit. lib. 13. cap. 13 , 14 , 15. Vid. Joseph . Antiquit . lib. 7. cap 11. Turneb. Adversa . lib. 24. cap 45. Vid. Ciceronis ad Q. fratrem Epistelam . & Sen. de Clemen●ia . a Tantum Bellam , tam diuturnum , tam longè latèque dispernm — Cis . Pompeius extremâ hyeme apparavit , ineunto vere suscepit , Media aestaté confecit Cis . prolege manilia . a Amplissimorum vi●orum consilia ex even ●u , non ex voluntate aplerisque pro●ari solent . Cic. ep. ad Atti●●… . lib 9. ep 10 Vt quisque fortunâ utitur ita praecellet , atque ex●nde supere eum omnes dicimus Plautus . Apul. Apologi . Macrob. Satur . l. 1 c. 7. 10. Athenaeus , l. 14. c. 17. a Nicephor . Calist . l. 6. c. 26 b Socrates , lib. 1 c. 3. c Epiphan. l. 2. to 2. d Greg. Naz. orat . 46. e Tertul. de Carn . Christi . c. 1. f Vid Aug. Phi. & Epiphan. de Haeresibus . Fideles Seipsos discernuntab infidelibus . Grevinchov . dissertat . de elect . & fide praevisa . p. 226. Vid. Aug. ep. 46 De spiritu & litera cap. 34. de praedestinat c. 3 , 5 , 8. De Grat. Christi l. 1. c. 24. Contraduas . Epist. pelag l. 1. c. 19 , 20 , & l. 4. c. 6. De Grat. & lib. Arb. c. 21. De Corrept . & Grat. c. 14. Greg. Naz. Orat. 3. Aug. de Civ. dei l. 10. c. 29. & l. 13. c. 16. Hooker . l. 5. s . 3. Aug. Epist. 56. 1 Cor. 1. 18. Acts 17. 18. Mat. 16. 24. and 5. 29 , 30. Heb. 13. 13. Luk. 14. 26 27 Mat. 7. 13 , 14 Phil. 3. 20. Col 3. 1. 5. Mat. 5. 44. Eph. 6. 12. 18. 1 Thess. 5 22. Acts 24. 16. Phil. 2. 15. Ephes. 5. 15. Psal. 16. 8. Heb. 11. 25. 26 Nyssen . in Cant. Homil. 3. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Euripid apud Stobaeum . Serm. 61. Londinium — Copiâ negotiatorum ▪ & commeatu maximè Celebre . Tacit. annal . lib. 14. In eundem hominem non luto Convenire Gaudium & silentium . Pacatus in Panegyr . Non se capit exundantis laetitiae magnitudo , sed designata p●ctorum latebras , foris prominet . N●z . panegyr. . 
A91754	----	Sions praises. Opened in a sermon preached before the Right Honourable the Lord Mayor, aldermen and common council of London: on the day of solemn thanksgiving unto God for his long and gracious preservation of that great city, from pestilence, fire, and other dangers. By Edward Reynolds. D.D. Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A91754 of text R207479 in the English Short Title Catalog (Thomason E915_4). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 55 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A91754 Wing R1289 Thomason E915_4 ESTC R207479 99866528 99866528 118804 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A91754) Transcribed from: (Early English Books Online ; image set 118804) Images scanned from microfilm: (Thomason Tracts ; 138:E915[4]) Sions praises. Opened in a sermon preached before the Right Honourable the Lord Mayor, aldermen and common council of London: on the day of solemn thanksgiving unto God for his long and gracious preservation of that great city, from pestilence, fire, and other dangers. By Edward Reynolds. D.D. Reynolds, Edward, 1599-1676. [4], 30, [2] p. printed by Tho. Newcomb for George Thomason, and are to be sold at his shop at the sign of the Rose and Crown in Pauls Church yard, London : 1657. The last leaf is blank. Annotation on Thomason copy: "June 20". Reproduction of the original in the British Library. eng Sermons, English -- Early works to 1800. A91754 R207479 (Thomason E915_4). civilwar no Sions praises.: Opened in a sermon preached before the Right Honourable the Lord Mayor, aldermen and common council of London: on the day o Reynolds, Edward 1657 9916 40 45 0 0 0 0 86 D The rate of 86 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2008-07 John Latta Sampled and proofread 2008-07 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Sions Praises , Opened in a SERMON PREACHED Before the Right Honourable the Lord Mayor , Aldermen and Common ▪ Council of LONDON : On the Day of Solemn Thanksgiving UNTO GOD For his long and gracious Preservation of that great City , from Pestilence , Fire , and other Dangers . By EDWARD REYNOLDS . D. D. LONDON , Printed by Tho Newcomb for George Thomason , and are to be sold at his Shop at the Rose and Crown in Pauls Church yard , 1657. To the Right Honourable Sir Robert Titchbourne , Knight , Lord Mayor of LONDON , The Aldermen and Common-Council of that great and famous CITY . Right Honourable , INstead of a Dedication , I must make an Apology , that this short Sermon hath been so long in the second birth of it from the Press ; for besides my various diversions , & indisposedness , by reason of infirmities , to spend much time together , in revising , transcribing , and maturing short notes for a publick view ; I had at the same time another service of the like nature upon me , which having been before begun , I could not , till finished , conveniently attend this . It pleaseth the Lord still so to continue those mercies to this City , for the thankful recounting whereof , he put it into your hearts to appoint this service , that as the Duty was very seasonable when it was performed ; so I hope the publication ( though too long after ) may not be altogether improper , to mind us all of the Lords great goodness , in continuing those comforts unto us , and of our duty daily to resume and revive the memory of them . If this weak endeavor of mine to quicken you and my self unto that great work of praising God , be through his blessing , of any use to engage your hearts thereunto , and to provoke you unto any of those expedients ▪ which you were in this Sermon minded of , I shall have abundant cause of glorifying God for so great a fruit of so small a service , and for your professed subjection unto the Gospel of Christ . Which is the earnest desire of Your Honors Most humble Servant in the work of the Gospel . ED. REYNOLDS . Sions Praises . PSAL. 147. 12 , 13 , 14 , 15. Praise the Lord , O Jerusalem : praise thy God , O Zion . For he hath strengthened the bars of thy gates : he hath blessed thy children within thee . He maketh peace in thy borders : and filleth thee with the finest of the wheat He sendeth forth his commandment upon earth : his word runneth very swiftly . GOD is All-sufficient unto himself , and standeth not in need of any of his creatures , to add any excellency unto him , any more then the Sun doth of the light of a candle . That which is wholly of him , can contribute nothing at all unto him . He hath all perfection Infinitely ; all the perfections of the Creatures ( without the finite bounds and limits wherein they injoy them ) Eminently , in himself . Our goodness extendeth not unto him . It he be hungry he will not tell us ; for the world is his and the fulness thereof ; can a man be profitable unto God , as he that is wise is profitable to himself ? Who hath first given to him , and it shall be recompenced to him agaim ? Yet though the Lord be thus wholly self sufficient , and do not receive any thing from the creatures , yet he is pleased graciously to communicate himself unto them in several prints and degrees of goodness , as the Sun sheddeth light upon those bodies , from whence it receiveth no retribution at all But of all Creatures he hath chosen his Church to be nearest unto him , and to participate most of him ; that is , a society of men which he hath formed for himself to be a-chosen Generation , a royal Priesthood , an holy Nation , a peculiar People . As the Sun manifesteth its light unto us in the Moon , more then in any other of the Stars ; so the Lord , his Goodness and Wisdom in the Church more then in any other Creatures . And now , as the Moon receiving light from the Sun doth not swallow it up , and bury it , but reflecteth it , and as it were , reporteth and publisheth it abroad unto the world : So the Lord having shewed mercies unto the Church , requireth that they be not buried in oblivion , but that the glory and praise of them be acknowledged unto him . Great Luminaries have certain Beams as pipes and channels , through which their light is derived and diffused upon others . Thanksgiving is the Beam of an illightned soul , whereby it maketh report of those mercies , which from the Father of light hath been shed abroad upon it . Every thing naturally returns to its original . All Rivers run into the Sea , unto the place from whence they come , thither they return to go , Eccles. 1. 7. A straight line drawn into length , the further it goes is still the weaker ; but in a circle , returning to its first point and original , it recovers strength ; so the Creature , the further it goes from God , is still the weaker , till it return back unto him again . And the best way of returning unto him is by praising of him ; for praises are the language of Heaven , where it is that men are pefectly taken home to God . Yet , as we said , nothing is hereby added unto him , but onely his own glory acknowledged and adored by the Church , as when the Sun shines on a Diamond , the lustre thereof is not encreased but reported . And as we esteem those stones most precious , which do most exquisitely admit and reflect the splendor of that light which shines upon them ; so they are the Lords bests Jewels ( as he calleth them , Mal. 3 ▪ 17. ) which can most notably set forth the glory of his name as he who can with greatest eloquence commend the vertues of an excellent person , is the best Orator , though his Oration doth not put excellency into the person , but onely represent and set it forth unto others . Not therefore for any advantage or accession unto himself ( who cannot be a gainer by his creatures ) but onely for our benefit and comfort , is the Lord pleased to require praises of his people , as the window admitteth the light of the Sun ▪ not for the benefit of the Sun , but of the house into which it shineth . And as God requires this duty at all times of his people , so most then , when he doth greatest things for them ; and this was the condition of the Church at this time , which Interpreters refer to the State thereof after its return out of Babylon ; and therefore in the Syriack and Greek versions , we finde the names of the Prophets Haggai and Zacharie prefixed , as leading to the times whereunto the mercies here mentioned did relate . The whole Psalm is an invitation unto praising of God . Arguments thereunto are drawn First , From Gods general goodness to the world , vers. 4 , 8 , 9 , 16 , 17 , 8. Secondly , From his special Mercy to his Church . 1. In restoring it out of a sad and broken condition , ver. 2 , 3. 2. In confirming it in an happy and prosperous estate , both temporal , in regard of strength , peace , and plenty , vers. 12 , 13 , 14. and spiritual , in regard of his Word , Statutes and Judgments made known unto them , ver. 19 , 20. Lastly , These mercies are all commended by the manner of bestowing them , powerfully and swiftly . He doth it by a word of command , and by a word of speed , He sendeth forth his commandment up on Earth , his word runneth very swiftly . The former part of this happy estate together with the manner of bestowing it , is in these words , from which we must by no means exclude the consideration of the latter . And what can be wanting to a Nation which is strengthned with walls , blessed with multitudes , hath peace in the border , plenty in the field , and which is all in all , God in the Sanctuary , God the bar of the gate , the Father of the Children , the Crown of the peace , the staff of the plenty , a gate restored , a City blessed , a border quieted , a field crowned , a sanctuary beautified with the oracles of God , what can be wanting to such a people , but a mouth filled , an heart enlarged ▪ a spirit exalted in the praises of the Lord ? Praise the Lord , O Jerusalem , praise thy God , O Sion , &c. In the words we have three General Parts . 1. A Duty required , and that with an ingemination , praise , praise . 2. The subject of whom required , Jerusalem , Sion . 3. Arguments enforcing it , drawn from consideration , 1. Of Gods Relation unto them , as The Lord , that had authority over them , as Thy God , that was in covenant with them . 2. Of the Benefits wrought for them , wherein is considerable , 1. The substance of them , ver. 13 , 14. 2. The manner how performed , by a powerful and a speedy efficacy , v. 15. In the substance of the Benefits , we have a great Climax and gradation of mercy . First , Jerusalem and Sion , which erewhile lay ruinous and desolate , have now walls , and those walls gates , and those gates bars , and those bars strengthened and made fast by the hand of God ; By all which we understand both the material walls and gates newly built by Nehemiah , maugre the opposition of Sanballat and Tobiah , Nehem. 2. 8 , 9. 6. 1. 7. 1. and also the policy and government , which is said to be administred in the gates , Deut. 21. 19. Amos 5. 15. for the strength , the walls , the gates of a Kingdom stands in the righteous administration of judgment , whereby the throne is established , Prov. 16 ▪ 12. Secondly , Not only strength in the walls , but blessing in the City within them , namely , multitudes of Inhabitants , according to that promise , I will sow the house of Israel and of Judah with the seed of man , and with the seed of beast , Jer. 31. 27 There shall yet old men and old women dwell in the streets of Jerusalem , and every man with his staff in his hand for very age . And the streets of the City shall be full of Boys and Girles playing in the streets thereof , Zach. 8. 4 , 5. The safety , tranquillity , and péace should be so great , as that it should extend to all sorts of men , even those who were most subject to fear and danger , old men , old women , Boys and Girles . Thirdly , Because potent enemies might break the strongest gates , though they were of brass and iron , as the Lord promiseth Cyrus , Is . 45. 1 , 2. and being broken in , might easily diminish the multitudes there , till they be left as a tree bereft of branches on the top of a mountain , till a man be more precious then the golden wedge of Ophir , Isa. 13. 12. 24. 6. 30. 17. there is further added , Peace in the borders , violence shall no more be ' heard in thy Land , Isa. 60. 18 ▪ Fourthly , Because Famine may do as much harm within , as an enemy in the borders ; the sword without may make them eat their children within , Deut. 28. 53 — 55 ▪ therefore plenty is joyned unto peace , he filleth thee with the finest of the wheat ; the vine shall give her fruit , and the ground shall give her encrease , and the heaven shall give her dew , and the remnant of this people shall possess all these things , Zach. 8. 12. Fifthly , Because these inferior blessings without God , can neither defend nor comfort a people , therefore he is pleased to give himself unto them , to be their portion ; he is Thy God , O Sion ; he is pleased to own it as his name , The portion of Jacob , Jer. 10. 16. Lastly , Least they should be discouraged by any present difficulties . which might seem to render these mercies very improbable unto them , he strengtheneth their faith by this assurance , that he can with a word of his mouth give being to every one of these promises , and can send forth his commandment as a winged executioner of his will , He sendeth forth his commandment on earth , his word runneth very swiftly . The main Doctrine of the Text , and work of the day , is the Tribute of Praise which we owe unto God for these great mercies . It is the glory due unto his name , Psal. 96. 8. for according to his name , so is his praise , Psal. 48. 10. And it is due to him in the Text upon a double Title . 1. As he is the Lord , for his absolute greatness in himself . 2. As he is Thy God , for his relative goodness to his Church and People . In the first respect it implies an adoring of his excellencies ; praise him for his excellent greatness , Psal. 150. ● . an extolling of his great name , an acknowledging of his absolute soveraignty over us ▪ and surpassing dignity above us , and accordingly abasing our selves in his presence . I have heard of thee by the hearing of the ear ; but now mine eye seeth thee , therefore I abhor my self , Job 42. 5. Woe is me . I am undone for I am a man of unclean lips , and I dwell amongst a people of unclean lips ; for mine eyes have seen the King , the Lord of Hosts , Isa. 6. 5. This is that which our Saviour maketh the principal , and first petition in prayer , Sanctified be thy Name ; that is , be thou thy self , in all the ways whereby thou makest thy self known , glorified by us . To Sanctifie , is to separate and single out unto some peculiar and appropriated honor . So Israel is said to be a people holy to the Lord , separated as a peculiar people from all others , to know and to serve him . Ye shall be holy , I have severed you from other people , that ye should be mine , Lev. 20. This people have I formed for my self , they shall shall shew forth my praise , Isa. 43. 21. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} are opposed to one another ; that which is common is unclean ; that which is holy is separated and reserved unto special use , Act. 10. 14 , 15. To sanctifie then the Lord , and to make him our fear ( as he is called the fear of Isaac , Gen. 31. 42. ) is to acknowledge his infinite , peerless , surpassing , and unparallel'd excellencies and pre ▪ heminence , and to serve him with a peculiar and incommunicated worship , to exalt his glorious name above all Blessing , and above all Praise , as being Lord Alone , Nehem. 9. 5 , 6. as being God above All , 1 Chron. ●9 . 11. Higher then the highest , Eccles. 5. 8. there being none holy besides him , 1 Sam. 2. 2. He is God alone ; among the gods there is none like him , Psal. 68. 8 , 10. He is exalted far above all gods , Psal. 97. 9. Who is a God like unto our God ? Mic. 7. 18. Exod. 15. 11. Who shall not fear thee , O Lord , and glorifie thy name ? for thou onely art holy , Rev. 15. 4. In the next respect it implies , 1. A Rejoycing in him as our onely Good . Rejoyce in the Lord , O ye righteous , for praise is comely for the upright , Psal. 33. 1. So the Prophet concludeth his Tryumphal song , Although the Figtree shall not blossom , neither shall fruit be in the Vines , the labour of the Olive shall fail , and the fields shall yeeld no meat , the flock shall be cut off from the fold , and there shall be no herd in the Stalls ; yet I will rejoyce in the Lord , I will joy in the God of my salvation , Hab. 3. 17 , 18. 2. A preferring him in our estimation infinitely above All , as our soveraign and principal end , living , dying , thinking , speaking , working , walking so as that he may be glorified in us and by us , Rom. 14. 7 , 8. 3. An acknowledging unto him his free and rich grace , in all those manifold mercies , and precious promises , wherewith he hath blessed us in his beloved , who are less then the least of all the goodness and truth which he hath shewed unto us . For it is of the Lords mercies alone that we are not consumed . An humble sence of our own misdeservings , and utter unworthiness is essential unto this duty of praising God . The Pharisees thanksgiving had a contradiction in it , God I thank thee , that I am not as other men , or as this Publican : Pride and praise are inconsistent ; whosoever arrogates to himself , derrogates from God ; not unto us , not unto us , but unto thy name , we cannot give glory to God , till we disown it our selves , Psal. 115. 1. when the Apostle begins and concludes with thanksgiving , he doth not onely recounts Gods mercy , but his own unworthiness , I was a Blasphemer , a Persecuter injurious ; ignorant , unbeleeving , the chief of sinners ; I thank Christ Jesus our Lord ; unto the King eternal , immortal , invisible , the onely wise God , be honour and glory , 1 Tim. 1. 12 — 17. 4. Invocation of his name , and dependance upon his grace , as the onely fountain of all our comforts . Sing , shout , publish ye , praise ye , and say , Lord save thy people , Jer. 31 7. As prayer makes way for praises , when our petitions are answered ; call upon me in the day of trouble , I will hear thee , and thou shall glorifie me , Psal. 50 , 15. So praises for mercies past do encourage and enlarge the heart to wait upon God for the supply of our present wants . He hath delivered , he doth deliver , therefore we may trust that he will yet deliver , 2 Cor. 1. 10. Lastly , Obedience to his commands , when the sence of his soveraign Authority over us , as the Lord , and of his special grace unto us , as our God , doth engage our hearts to glorifie him in an holy conversation ; for herein is God honoured , when his servants do bring forth much fruit , Joh. 15. 8 Hereby we put to silence the ignorance of foolish men , and by our good works do cause enemies themselves to glorifie God , as being ashamed to accuse their good conversation , 1 Pet. 2. 12 , 15. 3. 15 , 16. Justin Martyr professed that the constancy of the Christian Martyrs was the means whereby he was converted to Christ . We see the Duty , and the Title upon which it is due ; The Lord , for his Excellencies in himself ; Thy God , for his Goodness unto thee . Let us next consider the Subject , from whom it is due , Jerusalem and Sion . God made all things for himself , and will have the glory due unto his name from all his creatures Prov. 16. 4. all things are of him , and therefore all things are to him , Rom. 11. 36. But there are three different ways whereby this glory cometh unto him from his creatures . 1. Per modum providentiae , in a way of general Providence , when the motions , order , influences , beauty , glorious contexture , and admirable co-operation and concurrence of all creatures , unto some excellent {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ▪ or consummate issue , do shew forth the wisdom , power , and goodness of that supream Moderator , who leadeth such variety of agents unto one end , as the Artificer tempereth many colours unto the setting forth of one beautiful Table : And thus Heaven , Earth , Sea , Snow , Ice , Hail , Birds , Beasts , are said to glorifie and to praise the Lord , Psal. 19. 1 , 2. Psal. 148. 3. 10. 2. Per modum Justitiae , in a way of judgment and severity , when the Lord by the power of his Justice doth fetch glory out of wicked Angels and men , and doth compulsorily drive them unto those ends which they never intended , as the Smith by his Furnace and Hammer worketh-iron into those shapes , unto which it could never have reduced it self ; And thus they , whose whole study it is to dishonour God , when they fly out of the order of his Precepts , do fall under the order of his Providence , and are made by their perdition to bring glory unto him . For this purpose , saith the Lord unto Pharaoh , have I raised thee up , that I might shew my power in thee , and that my name might be declared throughout all the earth , Rom. 9. 17. And so the strong enemies of God , who had been a terror unto his people , are said to ▪ glorifie him , when they are reduced to heaps and ruine , never to be built again , Isa. 25. 2 , 3. The Lord in the thing wherein they dealt proudly shewing himself to be above them , Exod. 18. 11. 3. Per modum Obedientiae , in a way of obedience , when a creature doth voluntarily , actively , intentionally set it self to bring glory unto God ; and knowing the end unto which God hath ordained it to work , Ephes. 2. 10. doth accordingly apply it self to conform unto the will of God therein ; and thus none can indeed praise God , but Jerusalem and Sion ; his name is nowhere so great as in Israel , Psal. 76. 1. whether we respect his own manifestations of himself in his word and gracious covenant ( which he hath magnified above all his name , Psal. 138. 2. and which he hath shewed unto his Church , and not unto others , Psal. 148. 19 , 20. ) or his peoples chearful adoration of him , and trust in him according to the tenor of that word ; and thus they who are called by Gods name , are in special manner said to be created for his glory , Isa. 43. 7. God hath done most for them , taken them nearest unto himself , Deut 4. 7. set them a part , and fitted them for his own use , Psal. 43. 2 Tim. 2. 2● . most notably revealed himself , and the secrets of his love unto them , Matth. 11. 25. Psal. 25. 14. Joh. 14. 21. They are most able to praise him , because they have his special and peculiar favour , called the favour of his people , Psal. 106. 4. He is their own , and property enlargeth praise . Praise is the language of Heaven , best becomes those who have been partakers of a heavenly calling , Heb. 3. 1. Excellent speech is not comely in the mouth of fools , Pro. 17. 7. but praise is comely for the upright , Psal. 33. 1. None can praise God in the pit , the living , the living , he shall praise thee , Isa. 38. 19. No wicked man , how specious or plausible soever his professions may be , is either so awed by the greatness , or affected with the goodness of God , as to sanctifie the Lord in his heart , or to glorifie him in his life ; his words are fair , his conscience is foul ; his pretences are gaudy and flourishing , but his affections are crooked and perverse ; as if a Cook should poison his Lords dinner , and in the mean time should garnish the dishes with painted or gilded vanities . If we cannot call God our God , if we have not by faith and hope an interest in his Covenant and special Mercies , if we be not by his love , shed abroad into our hearts , conformed to his will and ways ; flatter him peradventure we may , but glorifie him we cannot ; he that ordereth his conversation aright , is the man that offereth praise , and glorifieth God , Psal. 50. 23. There is one special thing more to be noted concerning this duty , and that is the ingemination , Praise , Praise . It teacheth us First , The natural Sluggishness and indisposition which is in us unto this Duty . Want will make us importunate to obtain good things , but when our wants are supplied , how few are there who think of returning praises unto God ? All the ten Leapers were clamorous for mercy , but there was but one of them , and he a stranger that returned glory to God , Luk. 17. 12 , 13 , 18. We are in this case like Fishermens Weels , wide at that end which lets in Mercies , but narrow there where we should let out our praises . Our Mercies are like Gideons dew on the ground , very copious ; our praises like his dew on the fleece , very narrow and contracted . Mercies run into us , as Jordan into the dead Sea , where they are all buried in oblivion . The Lord had saved Israel from sore bondage in Egypt , multipled his judgments on their enemies , and his merces unto them , had wrought wonders for them , and terrible things which they looked not for ; and yet all these mercies , multitudes of mercies , wonders , manifold wonders ( which of all things make the deepest impression upon memory ) were all forgotten , and that quickly , neither did they say where is the Lord that brought us out of Egypt ? Psal 78. 11. ●2 , 43. Psal. 106. 13 , 21 , 22 Jer. 2. 6. Secondly , The ardent zeal of the Psalmist to have God receive his due . The duller mens hearts are , the more importunity should Gods Messengers use to draw them unto duty . When the Iron is blunt , we must put to the more strength , Eccles. ●0 . 10. Hence those frequent iterations in Scripture to awaken men out of their dulness ● Samuel , Samuel ; Saul , Saul ; O Earth , Earth , Earth , hear the word of the Lord , Jer. 22. 29. precept upon precept , precept upon precept , line upon line , line upon line , here a little there a little , Isa. 28. 13. It is called whetting of the Law , with stroke upon stroke , often and earnest inculcating of it , Deut. 6. 7. fastning of nails , with blow upon blow , Eccles. 12. 11. One threatning will not awaken stubborn sinners ; we have seven upon seven , Levit. 26. 18 , 21 , 24 , 28. One curse will not startle the heart of a proud Pharisee ; they must have woe upon woe , Matth. 23. 13 — 29. When the Psalmist hath recounted various mercies , he doth rather wish and perswade , then expect a return of praise , and that with a quadruple Ingemination , O that men would praise the Lord for his goodness , and for his wonderful works to the children of men , Psal. 107. 8 , 15 , 21 , 31. Thirdly , the great necessity of this Duty ; when the Lord calleth often for one thing , we must needs conclude that it is unum necessarium , one very necessary thing . The Hebrew expression of a superlative is by doubling the word , good , good , that is exceeding good ; Holy , holy , holy , that is , most exceeding holy ; thou shalt follow Justice , Justice , that is , thou shalt be most just ; so here , praise , praise , seems to note a more then ordinary excellency and necessity in this Duty . Fourthly , The manner and measure how this Duty is to be performed , Again , again ; with redoubled Affections . There is no Affection more copious and multiplying then that of joy ; Phil. 4. 4. It enlargeth and expandeth the heart , it breaketh out into serenity of countenance , into fluency of expressions , into active and vigorous gestures , as Davids ▪ into leaping and dancing before the Ark . If we look into all the Scripture we shall seldom finde so frequent and emphatical ingeminations , as in this of praising God . Who is like unto thee O Lord amongst the gods ? who is like thee ? Glorious in holiness , fearful in praises , doing wonders ? Exod. 15. 11. Awake , awake Deborah , awake , awake , utter a song , arise Barak , &c. Judg. 5. 12. Bless the Lord , O my soul , all that is within me bless his holy name ; Bless the Lord , O my soul , bless the Lord ye his Angels , bless the Lord ye his hosts , bless the Lord all his works ▪ bless the Lord O my soul , Psal. 103. 1 , 2 , 20 , 21 , 22. In the last Psalm , containing but six verses , we are called upon thirteen times to praise the Lord , Jewels are made of divers precious stones couched together : praise is a Jewel , a comely , a beautifying thing , Psal. 33. 1. and we finde one of these Jewels are made up of no fewer then six and twenty ingeminations , Psal. 136. praise him for his greatness , he is the Lord ; and again , praise him for his goodness , he is thy God . If a man shew me a precious and stately thing , I shall be thankful out of curiosity , as for a favor ; but if he shew it , and then give it , I shall be a thousand times thankful , as for a rare bounty . Great , and Good , and Mine ; nothing will move thankfulness , if excellency and property will not : The Greatness of his power mine to keep me , the greatness of his Wisdom mine to counsel me , the greatness of his Grace mine to sanctifie me , the greatness of his Glory mine to save me ; who should be thankfull , if not they who want nothing ? And who can be said to want any thing who have God for their God ? The Lord , saith David , is my shepheard , I shall not want , Psal. 23. 1. Of this excellent Doctrine I shall make these two Uses , and then speak a little to the present occasion , and so conclude . First , We should learn from hence to bewail our long and great unthankfulness under as many and wonderful mercies , as scarce any Nation under heaven is able to parallel . Unthinkfulness is not setting so high a price as we ought upon a good Land , quiet Habitations , fair Estates , peaceable Borders flourishing Fields , abundance of Men , Cattel , Wealth , Trade , Strength , and all other good things . Unthankfulness for that which the Apostle calleth the riches of the world , and the salvation of the Gentiles , Rom. 11. 11 , 12. for the Oracles of God , the Ark of his presence , the glorious light of his Gospel , and powerful means of grace and salvation , in abundance of which I know not whether any Countries on the earth can outvy and surpass this of ours . Unthankfulness ( which is worse ) in abusing mercies , waxing fat by them , and then kicking against the Author of them , filling our selves in our pastures , and then forgetting God , making them rather the fuel of our lusts against him , then the arguments of our love unto him ; turning peace into security , and plenty into excess , and grace into lasciviousness , and pardoning mercy into presumption of sinning , multitudes making little other use of the Gospel then that which the Gospel doth abominate , to continue in sin that grace may abound ; to drink poison the more freely , because they have an Antidote by them . Nay , which is yet more prodigious , not using nor improving mercies when we were in danger to lose them , when war and desolation should have taught us to value them ▪ to weep , and bleed , and languish , and have grey hairs upon us , to be set on fire round about , and even then to lay nothing to heart , nor to return to the Lord , nor seek him for all that ; to cement our souls and our lusts together with mortar tempered with our own blood and tears , to be wanton and dally with mercies , when they were ready to depart from us ; and now when there is respite , and the Lord hath given us a little reviving , and put the sword into the Scabbard , to become thereupon like Agag proud and delicate , because the bitterness of death seemeth to be past ; to abuse outward and inward Liberty , not only with sensual excess and luxury , but with prodigies of wilde and wanton errors , with a civil War of Doctrines , as before of Blood ; this is an aggravation of unthankfulness , then which I know not whether there can be an higher given . The not using a mercy , is to be unthankful for it ; how much more sad account must men give of abused mercies ? of requiting the goodness of the Lord with forsaking of him , the culture and Husbandry , the rain and dew which he hath bebestowed upon them with thorns and briars ? Deut. 32. 6. Luk. 13. 7 Heb. 6. 7. As the greater heat of the Sun doth more speedily ripen fruit , so do great mercies hasten the maturity of sin , and make them as the rod of an Almond tree , which blossometh before other trees , Jer. i. 11. or as a Basket of summer fruit , which is quickly ripe , Amos 8. 1. It is a swineish thing at the same time to feed on blessings , and to trample them under foot , to live upon them , and yet to defile and despise them . Secondly , We should be exhorted unto the careful practice of this excellent Duty . I shall not go out of the Text for Motives hereunto . 1. He hath strengthned the Bars of our Gates , we are not by the power or machinations of Enemies devoured or dissolved , we have yet the face of a potent Nation , notwithstanding the devices of any to dissipate our Laws , or to reduce us to confusion . 2. He hath blessed our Children within us , though the sword have devoured thousands , and might justly have swallowed the blood of many more , should the Lord have dealt with us according to our provocations , yet our streets , our fields , our Cities , our Churches are still full , old men with their staves , little children playing in the streets , with as much security as before . 3. He hath given peace in our Borders . When Ephraim was against Manasse ▪ and Manasse against Ephraim , no man spared his brother , when the Land did eat the flesh of its own arms , when the strength of battel was poured out in every corner , as if the Lord would have consumed us all at once , then was he pleased to try us once again with the keeping of so rich a Jewel as peace . And when thereafter he raised up against us new Enemies and troubles by Sea , whereby trade was obstructed , treasure exhausted , Protestant Religion in danger to be weakned , and unhappy hostilities like to have continued amongst neighbour Nations , which had been before confederate and in amity , this evill likewise the Lord put a stop unto , and made the Sea , which wrought and was tempestuous , quiet and calm again , and thus hath confirmed peace in our borders , and abated the hopes which the enemies of the Reformed Religion had entertained upon those unhappy differences . 4. He hath fed us with the fat and marrow of the wheat , crowned the year with his goodness , the fields and the pastures sing ; he hath sent a plentiful rain , and refreshed the earth , the fields and the clouds , and the Sun have been confederate and at an agreement , to empty the blessings , wherewith God hath filled them , into our bosoms , according to those gracious promises , Hos. 2. 21. 22. Zach. 8 12. 5. He suffereth us yet to call him our God , he is still in the midst of us , we have yet the custody of his oracles and liberty of his worship ; he hath not yet given us a bill of Divorce , nor cast us out of his sight , as our sins have deserved . What great reason have we to ingeminate praises , when the Lord is pleased to multiply mercies ? Who would ever mistrust such a God who can so powerfully and so suddenly help ? Who would ever provoke such a God who can as easily and as speedily destroy ? Who would trust in bars and gates , in Castles and Armies , in Ships and Navies , and leave him out who is the strength of them all ? Who would not trust in him who is a God near , and a God a far off , a God in the Gate , in the City , in the field , in the border , on the land , on the sea , whose way is in the sauctuary , and his path in the great waters ? Who would not fear thee , O King of Nations , and glorifie thy name ? for unto thee it doth appertain , who alone art glorious in holiness , fearful in praises , doing wonders . I shall conclude all with a few words unto you , the Officers and Representatives of this great City , into whose hearts the Lord hath put so wo thy and pious a resolution as to appoint this day , in the which to recount his mercies , and to speak good of his name . And albeit your selves who are best acquainted with the state of the City , and Gods dealings therewith , can more abundantly present to your own thoughts , variety of particulars of divine goodness then I who am but a stranger can , yet give me leave to be your Remembrancer in these few . 1. Be pleased to look back on those bloody Marian days , when the streets of this City were defiled with the blood of Martyrs , when the blessed members of Christ were drawn from Cole houses and Prisons to Stakes and flames , and consider the indefatigable and crafty endeavors , which have been from time to time by that party used ( and no doubt they are as unwearied now as ever , though haply they are under new shapes and disguises ) to reduce us back again . And consider the purity of Evangelical Doctrine and Worship , and the great liberty you now enjoy therein ( The Lord pardon , pitty , and rebuke those , who either through ignorance o prophaness , do pray the wantons with such a benefit , and abuse it , to the rending and causing of breaches in the Church of Christ . ) 2. Look on the sore plagues which have heretofore reigned in this place , emptying the City of all that could fly , and sending Armies of those that remained weekly to the grave . The City is probably now much more populous , many thousands of houses being since that time newly erected , and few either of the old or new without Inhabitants ; yet for these many years this raging disease hath been banished from this place , when probably it might have been a double Judgment unto you , and you have that blessing which the Lord promised Jerusalem , Zach. 8. 5. made good unto you , The streets of the City full of Boys and Girls playing in those streets , where , in the days of pestilence , grass grew for emptiness and desolation . 3. Look on the late bloody VVars , when the Lord poured out on the Nation the strength of battel , and set it on fire round about , Ephraim Manasse , and Manasse Ephraim , when the people were as the fuel if the fire ; you here heard not the prancing of the horses , nor the rarling of the wheels , you saw not the glittering of the swords , nor the displaying of the Banners , you were not witnesses of the confusions which other places saw and felt . Your houses were not shaken with the roaring of the Canon , nor your wives made Widows , or your children Orphans by the edge of the sword : Your City was then like the top of the hill at Rephidim where Aaron and Hur held up the hands of Moses ; no hands lifted up here to fight but onely to pray ; no siege here , but that about the Throne of Grace , ut ad Deum quasi manu factâ , precationibus ambiamus orantes ; no waring or wrestling here but that of Jacob with the Angel . This City was as it were the Chappel , the Oratory of the Nation . 4. Look back on the late heavy blows by fire in this City ; that sad and sudden blast by Gunpowder on Tower hill , whereby divers persons perished ; those dangerous fires afterwards in other places , unto which the Lord could have given a commission to have spread and diffused it self into an universal conflagration ; the merciful rebuke which was upon the fire then , and the safety you have since enjoyed from such dangers . And truly when I consider how many Trades there are in this City which deal in combustible matters , Powder , Flax , Hemp , Pitch , Tar , Turpentine , Hops , Tallow , Paper , Oyl , and many other like , the casualties and carelesness which may be in many amongst so great a multitude , by knocking of Links , by misplacing of Candles , by falling down or sparkling of fire , by blowing out of Tobacco , and many other miscarriages not easily ennumerable , it is an evident demonstration of Gods watching over such a City , and being himself a wall of fire about it , and giving his Ministers , who are a flame of fire , a special charge over it , that other fires do not break out in it . 5. Consider the goodness of God to this City , in giving it zealous and faithful Magistrates , who make it their business to be vigilant over the good of this place , who lay next their hearts the prosperity thereof , to encourage vertue , to punish and suppress wickedness , to preserve peace , to prevent prophaness , to look to the health and good order of the place . 6. Consider the goodness of God unto you in a learned and a faithful Ministry , what endeavors some have used to cry them down , and to leave this Nation as sheep without shepheards ; the copious and abundant light of the Gospel which shineth on this place , this City being filled with the knowledge of the Lord as the waters cover the Sea . If any City in the world may at this day be called as Jerusalem once was , a City of Truth , a holy Mountain , in regard I mean of the doctrine of truth and holiness preached therein , then certainly this may . Insomuch that Forraigners , Hungarians , ( Germans , Batavians , others learn our lan guage , and come over to this City , that they may hear your Preachers , and read your English Divines . In one word , look unto the concurrence with all Countries at home , all foreign Nations abroad do joyn in , to send variety of blessings and comforts unto this City . As the beams of the sun are united in a Burning-glass , so variety of blessings meets from a wide circumference in such a center as this . The Sea sends you in Fish , and the Air Foul , the Fields Corn , and the Pastures Cattel . Some Countries adorn you with Silks and Jewels ; some warm you with Furs and Cottens ; some heal you with Drugs and Balsoms ; others comfort and refresh you with Wines and Spices ; some send in Materials to build your houses , others send you in furniture for your ships ; read Ezek. 27. and that will shew you the benefits of a Celebre Emporium : And when you have viewed these mercies , look on the many and prodigious sins whereby the Lord is provoked in this place to withdraw these mercies from it . Sins made much the more atrocious by the mercies and light against which they are committed , Joh. 15. 22. Amos. 3. 2. Now then , as the Lord hath put into your hearts to consecrate this day unto his praise , and to stir up one another to speak good of his name , be pleased to set your selves seriously about it . Consider it is not the work of the lips alone ( though it consist much in uttering the loving kindness , and in singing aloud of the goodness of the Lord . ) Remember what David that great Artist in Divine praises did , Ps. 103. 1. He calls upon his soul , and upon all that was within to bless Gods holy name . Our Mindes should bless him by meditation on his goodness , and admiration of his mercy ; our Heads should study and contrive what to do to bring honour unto the name of so great a God ; our Hearts , Wills and Affections should resolve , to take the cup of salvation , to call upon his name , to love the Lord because he hath heard our supplication , Psal. 116. 1. to fear the Lord and his goodness ▪ Hos. 3. 5. considering how great things he hath done for us , 1 Sam. 12. 24. Our Mouths should make report what he hath done for our souls , for our families , for our Cities , for our people . Our Hands should praise the Lord by rendring back out of his own blessings ( for of his own onely do we give him , 1 Chron. 29. 14. ) . Some homage and acknowledgment that we hold all from him . We read of the Lords offering , Exod. 35. 21. and of the Lords tribute , Num. 31. 28. Lev. 5. 15. The antients called them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , things belonging unto the Lord . It is true , our goodness extendeth not unto him , a man cannot be profitable unto God ; yet we must obey him , though we cannot do him good . First therefore let us give our selves unto him , and by a solemn covenant become the Lords people , 2 Chron. 23. 16. 2 Cor. 8 5. resolving as a purchased people to live to him , and not unto our selves , Rom. 14. 7 , 8. and when we have given our selves to God , we shall more readily give him what ever else he requireth ; for every thing else will follow a mans self . Let us therefore labour for large hearts towards God , to be rich in good works , ready to distribute , willing to communicate . No riches are durable , but those that are consecrated unto God , Isa. 23. 18 ▪ Manna in the house had worms , Manna in the Tabernacle endured . Rust se s●th on met●al that lies still ; keep it in motion and it never rusteth ; there is a scattering , Solomon saith , which tendeth to encrease , Prov. 11. 24. He hath dispersed , saith the Psalmist , he hath given t● the poor , his righteousness endureth for ever , his horn shall be exalted with honour , Psal. 112. 9. Men will buy great honour at a dear rate , Act. 22. 28. Here Alms deeds , which use not to be very great sums exalt a man unto honour . Riches take wings , righteousness onely endureth . Our glory will not go after us , we shall carry nothing of our wealth with us , Psal. 49. 17. but our works will follow us into another world , Rev. 14. 13 , when you trade into other Nations , you cannot transport their money and treasure , but if you turn them into other commodities , them you may transport to another Country : so our silver and gold we cannot carry to heaven with us , but turn them into good works , and they will follow you as far as heaven . In trading I suppose you esteem it a very fair return if you get one in five , bu● in sowing you part with one , and haply reap ten in the Harvest ; and to be sure when the sowing is on earth , and the reaping in heaven , we shall have a better return then Isaac had , who reaped an hundred fold , Gen. 26. 12. As Sanctuary measure was double to other measures , so Sanctuary returns are double , centuple to other returns . Ask then your souls the question , What shall I render unto the Lord , what shall I do for so good a God ? I have my life , my comforts , my soul , my heaven from him , what shall I do for his name ? Remember you have the truth of God , a precious depositum which Solomon bids us buy and not sell , Prov. 23. 23. Countenance it , propagate it as you are able . Hypocrits will be at great charges for a false way to heaven ▪ thousands of Rams ▪ rivers of oyl , Mic. 6. 7 , 8. Be you ready with heart and hand to further the truth . You have it , many places want it ; there are places where two , three , four town ▪ belong to one Parish , where the maintenance of the Gospel is not twenty pounds a year ; many a soul may go to hell in such places for want of the Gospel . Many haply of you are risen to great estates , who may remember such famished Congregations in the Countries where you were born . O then if you have seen and tasted how good the Lord is to your souls , endeavor to snatch others out of the fire that they may taste of Gods goodness too ▪ Haply it may lie in your way and power to stir up superiors to take some course in so necessary a work as this . Shew your selves valiant for the truth , study what may be done to preserve it , and to remove that deluge of errors which would plunder you of it ; remember David ▪ Josiah , Nehemiah what they did for the House of God and the Offices thereof . You have the Messengers and ambassadors of Christ , remember what Hezekiah did , He spake comfortably to those that taught the good knowledge of the Lord , 2 Chron. 30. 22. Remember what your selves in this City have been famous for , in this business of encouraging your faithful Ministers , and as the Lord speaking of the distress of Jerusalem , which should have no parallel to liken it unto , said Ariel shall be as Ariel , Isa. 29. 2. so let London , in this particular be as London , continue to love , to countenance , to esteem beautiful the feet of those that bring glad tidings of peace . Shew your honour to the Lord , by your love to his Officers ; it will be so much the more your crown and comfort , by how much the more they are reproached by others . Lastly , You have the poor Members of Christ amongst you . He indeed who was once poor , and was ministred unto himself , Luk 8. 3. is now in glory ; but he is cold , and hungry , and naked , and sick , and suffers in many of his members still , Col. 1. 24. Help them with your bounty as Christians , help them with your orders and Authority as Magistrates ; where you can do neither , help them with your prayers , with your comforts , as fellow-members ; Rejoyce with them that rejoyce , and weep with them that weep ; remember , none of us lives to himself , none of us dyes to himself , we are the Lords workmanship , created in Christ Jesus unto good works , which he hath ordained that we should walk in them . Let it therefore be our chief care and study to live to the praise of his glorious grace , and to shew forth the vertues of h●m that hath called us out of darkness into has marvellous light . The more glory we bring unto our Lord on earth , the more glory doth he provide for us in heaven . FINIS . Notes, typically marginal, from the original text Notes for div A91754e-260 Psal. 16 2. Psal 50 12 Job 22 2. R●m . 11 35. Deut 4 7. Isa 43 11. ● Pet , 2. 9. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Phil. de Sacrif. Abel & Cain . vid. Bernard . In Can● serm. 13. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ▪ Clem. Alex. Strom. l. 7. Apolog. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; &c. Chrysost. in Psal. 148. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} &c. Basil . in Psal. 23 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Plutar. Apophth . H●s . 7 9 , 10 , Isa. ●2 25. Exod. 8 15. Ez a 9. 8. Jer 47. 6. 1 Sam. 15. 32. Tertul. Apol. 
A91760	----	The wall & glory of Jerusalem, in a sermon preached in St. Pauls-Church London, before the Right Honorable the Lord Mayor, Lord General, aldermen, Common Council, and companies of the Honorable City of London, February 28. 1659. Being a day of solemn thanksgiving unto God, for restoring the Parliament and Common Council, and for preserving the City. By Edward Reynolds D.D. Reynolds, Edward, 1599-1676. This text is an enriched version of the TCP digital transcription A91760 of text R203437 in the English Short Title Catalog (Thomason E1017_6). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 53 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A91760 Wing R1302 Thomason E1017_6 ESTC R203437 99863391 99863391 115590 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A91760) Transcribed from: (Early English Books Online ; image set 115590) Images scanned from microfilm: (Thomason Tracts ; 151:E1017[6]) The wall & glory of Jerusalem, in a sermon preached in St. Pauls-Church London, before the Right Honorable the Lord Mayor, Lord General, aldermen, Common Council, and companies of the Honorable City of London, February 28. 1659. Being a day of solemn thanksgiving unto God, for restoring the Parliament and Common Council, and for preserving the City. By Edward Reynolds D.D. Reynolds, Edward, 1599-1676. [8], 31, [1] p. printed by Tho: Newcomb, for George Thomason, at the Rose and Crown in St. Pauls Church-yard, London : 1660. Running title reads: The wall and glory of Jerusalem. In this edition signature B is under the "nt" of "Carpenters". Quire A is in the same setting as the other 31-p. edition. Annotation on Thomason copy: "March 13 1659"; also the last two numbers of the imprint date have been marked through. Reproduction of the original in the British Library. eng Sermons, English -- 17th century. A91760 R203437 (Thomason E1017_6). civilwar no The wall & glory of Jerusalem,: in a sermon preached in St. Pauls-Church London, before the Right Honorable the Lord Mayor, Lord General, a Reynolds, Edward 1660 9518 0 20 0 0 1 0 32 C The rate of 32 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-06 Pip Willcox Sampled and proofread 2007-06 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE Wall & Glory OF JERUSALEM , IN A SERMON Preached in St. PAULS-Church LONDON , Before the Right Honorable The Lord Mayor , Lord General , Aldermen , Common Council , and Companies of the Honorable City of London , February 28. 1659. Being a Day of Solemn Thanksgiving unto God , for restoring the Parliament and Common Council , and for preserving the City . By Edward Reynolds D. D. London Printed by Tho : Newcomb , for George Thomason , at the Rose and Crown in St. Pauls Church-yard , 1660. To the Right Honorable THOMAS ALEYN Lord Mayor of the City of LONDON , The Court of Aldermen and COMMON COUNCIL . Right Honorable , AMongst all the exceeding great and precious Promises which the Lord hath made unto his People , these are of a very radiant Lustre , and special Magnitude ; That he would appoint a place for them , and plant them , that they should dwell in a place of their own , and move no more , neither should the Children of Wickedness afflict them any more as before time . That he would build them and not pull them down , and plant them and not pluck them up , and give them an Heart to know him , and to return unto him with their whole Heart . Whereby we understand , that Stability and Sanctity , Healing and Holiness , are two most Eminent and Signal Mercies of God unto a People , who have been long exercised with Breach upon Breach , and emptied from Vessel into Vessel . How sad the Condition of these discomposed and dilacerated Nations hath been ; how doleful the Earthquakes and Concussions both in Church and State ; how daring the Insolencies and Attempts of men of unstable minds destitute of solid and steady Principles , acted by the various and quotidian Conduct of changeable and domestical Interests , have been against our Jachin and our Boaz , Authority in our Parliaments , and Ministry in our Churches , hath been so well known both at home and abroad , as to render these Nations a Shame to themselves , and a Ludibrium to the World . What the great Works are which the Lord by the wonderful Series and Vicissitudes of Providence is doing in the midst of us , the Hearts of his Servants , hanging in suspence between Hope and Fear , do tremulously attend upon , and labor to understand . When we consider the maturity of our mighty Sins , we have great reason to fear his Wrath ; and when we observe the progress of his Wonderful works , we have some comfortable Encouragement to hope for the renewall of his Mercy . And that so much the rather , because he hath stirred up your hearts in this great City to return unto him the glory due unto his name for his goodness to these Nations , in restoring the Parliament , and unto your selves , in restoring your Council , and healing the Wound inflicted on the Honor of this Renowned City . That the Lord will be graciously pleased to crown and consummate the Mercies which he hath begun , in guideing the hearts of the people to chuse for this next Parliament , men of Eminency for Piety and Prudence , who may come with healing Spirits , and make it their business to repair our Breaches , and be the Restorers of Paths to dwell in , who may lay to heart the Interest of Christ and his Church , and promote purity of Doctrine and Worship , due Administration of Holy Ordinances , and whatever may conduce to the Power of Godliness , and the Comfort of all that love the Lord Jesus in sincerity ; That he will be pleased to set his Eye and his Heart upon this City for good , and to dwell in it night and day , to be a Wall of Fire about it , and the Glory in the midst of it , to appoint Salvation for Walls and Bulwarks unto it , is and shall be the hearty Prayer of Your most humble and Faithful Servant in the Lord , EDWARD REYNOLDS . March 14. 1659. THE WALL and GLORY OF JERUSALEM , In a SERMON Preached in Pauls Church London . Zach. 2. 5. For I , saith the Lord , will be unto her a Wall of Fire round about , and will be the Glory in the midst of her . TWo gracious Visions the Lord giveth our Prophet in the former Chapter : One of a man riding amongst the Mirtile-trees in the bottom ; Christ in his despised Church at Babylon : The other of Four Carpenters , sent to fray and cast out the Horns which had scattered the Church , by both giving an assurance , that he would disappoint the Enemies of his afflicted people . We have here in this Chapter another Vision , of a man with a measuring Line in his hand , to shew that the Lord was now in a readiness to build and restore the City & Temple , the former we find accordingly done by the care of Nehemiah , cap. 3 , & cap. 6. 15. the latter by Joshua and Zerubbabel . Ezra . 6 : 14 , 15. Now whereas it is here said , ver. 4. That Jerusalem should be inhabited as Towns without Walls , which may seem first to cross the History , Neh. 6. 15. where we find that the Wall was finished . 2. To discourage the people , who having such potent and malicious Adversaries , round about as they had , should by that means be exposed to all the assaults and impressions which they should make upon them : The meaning is , that though the city within the Walls were very spacious , yet the people should return in so great abundance ( as Josephus reports they did ) that multitudes should be constrained to lie without the Walls , unto whom the Lord promiseth to be himself a Wall and Defence . They were now called to build the city and Temple : two great discouragements they Scorn , Nehem. 4. 8. 1. 3. 7 , 8 , 9. Nehem. 6. 1. 10. Ezra . 4. 4 , 5. The Lord here by a gracious promise fortifieth them against the fear of both ; against the fear of Danger , by promising to be their Protection , and against the fear of Scorn , by promising to be their Glory . When they are without Walls , I will be their Wall ; when they are without Gates , I will be their Gate , my Salvation shall be a Bulwark unto them , they shall call their Walls Salvation , and their Gates praise . Isai. 26 , 1. 60. 18. The Words set forth the Lord opposing all the Enemies , removing all the fears of his people , by a double promise , of Protection , against all powerfull oppositions , of Honor against all reproachfull Insultations . In both is considerable ; First , The Author and Substance of it , I , saith the Lord . 2. The Subject of it , Jerusalem , I will be unto her . 3. The Description of it . 1. Of the Protection , by the Metaphors of a Wall and of Fire , and the place of that , in Circuitu , round about . 2. of the Honor , and the place of that , I will be for Glory , or the Glory in the midst of her . A weak people met together about an hated and invidious Enterprize , opposed by strong , subtle , vigilant , active , malicious Adversaries , had need have a help to defend them I saith the Lord will be an Help , a Wall unto them . But potent Enemies can batter Walls and scale them : Ezek. 21. 22. Prov. 21. 22. nay saith the Lord , I will prevent that fear , I will be a Wall of Fire , which the Enemy shall not dare come near or touch . But a Wall may have gaps and breaches in it , the Gates may be pulled down and consumed , as we find they were , Nehem. 1. 3. 6. 1. and then whatever the Wall be , the breaches will let in the Enemy ; the poor Church is never without some Breaches or other , called the Breaches of the City of David , Isai. 22. 9. Some Gates pull'd down , to lay them open to danger . But every work of God is perfect . Deut. 32. 4. Where he is a Wall , he will be a Wall , in Circuitu , round about , no Breach , no Gap , no Gate or Portcullis pull'd down , by which danger may enter in . But if the Wall be Fire , what will become of the Houses of the City ? I will , saith the Lord , be a Wall unto her , not a Wall against her . It is Dativus Commodi , a beneficial fire to the City , a consuming fire to the Enemy that assaults her . A fire for the three Children to walk in ; A fire for their Enemies to perish by ; A fire in the bush to Moses ; A fire in Brimstone to Sodom ; A destroying fire to the Captains of Ahaziah , and a Triumphal fire , a Chariot of fire to the Lords Prophet . But a Wall may shut men and their misery in together , the Wall of a Prison or Dungeon is no great Comfort to those that are shut within it . It may be sad enough in medio , though there be a Wall in Circuitu . We have a relief against that too ; As the Lord is a Wall of Fire round about to keep out the Enemie , so he is The Glory in the midst of Jerusalem , to comfort his people . Providence is expressed by a Circumference with an Eye in the Center . God is here both in the Circumference , and in the Center of Jerusalem ; a severe Providence in circuitu to keep off the Enemie , a Gracious providence in medio , to Honor and Revive his people . Ignis & exitium hostibus , Gloria & subsidium Ecclesiae . The poor Church was miserably opposed & oppressed by the potency of their Enemies on every side . But against them All they have a God to put into the other part of the Ballance : God alone is eminently unto his people , whatever good thing else they want . In Widowhood he is an Husband ; Thy Maker is thine Husband , Isai. 54. 5. In Orphanship he is a Father ; A Father of the Fatherless is God in his holy Habitation , Psal. 88. 5. In darkness a Sun , in danger a Shield , Psal. 84. 11. A Refuge in trouble , a River in drought : Psal. 46. 1 : 4. A safety where there is no Wall , a praise where there is no Gate , a Light where there is no Sun , Isai. 60. 18 , 19. A God of Salvation in whom his Servants can triumph where all other Comforts in the World are wanting . Habak. 3. 17 , 18. Let us hold fast our God , and we need not fear our Enemie . If God be for us , who can be against us ? Rom. 8. 31. If he justifie , who can condemn ? If he love , who can seperate ? Many will be against us to hate us , but none can be against us , to hurt us . Many will girde and girde again , many will take Counsel , and make a decree , many will raunt it with Pharaoh , I will pursue , I will overtake , I will divide the spoil , my Lust shall be satisfied , I will draw my Sword , mine hand shall destroy . Exod. 15. 9. agam , ruam , rapiam , tundam , prosternam , as the proud Confident in the Comoedian : But if he be Immanuel , God with us , they shall be broken , their Counsels shall not stand , their Decrees shall come to naught , he will strengthen , he will help , he will uphold with the right hand of his Righteousness , Isai. 8. 9 , 10. Isai. 41. 10. Let the name of your City be Jehovah Shammah , the Lord is there , be zealous for his truth and worship , for his name and Glory , let him be in medio , in the midst of your Hearts to fear him , of your Counsels to follow him , of your Houses , your Trades , your Conversation to walk with him , provoke him not by your Impieties against him , by your unrighteousness against men , and then , if there be any Help or Comfort against Danger in Heaven or Earth he can command it , if there be none he can create it , whatever is wanting he can supply and make it good out of himself , I will be a Wall . 1. A Wall of Partition to separate the Church from the World , as the Land of Canaan was divided by the Mediterranean Sea West ward , by the Inland Seas , and the River Jordan Eastward , and at each end North and South with Mountains : So the Church of God is severed and shut up from the rest of the World . Israel dwelt alone , and was reckoned amongst the Nations . Num. 23 : 9. they are chosen out of the World , John 15 : 19. A Garden inclosed , a Spring shut up , a Fountain Sealed . Cant. 4 : 12. their Laws diverse from all people , Ester 3. 8. They are not to conform to the World , Rom. 12 : 2. nor to walk {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eph. 2. 2. the World knows them not . 1 Joh. 3. but looks on them as prodigies and men to be wondered at , Zach. 3 : 8. 2. A Wall of Conjunction , uniting the parts together in one Common Interest , as the Brain is walled in by the skull , the vital parts by the Ribs and the Breast , to keep them firm and close together , that they may not be scatered nor divided , though the Members of the Church are called out from the World , and are to separate from that : Yet they are to be compacted and united within themselves . Psal. 122. 3. to be of one Heart , and of one Soul , Act. 4. 32. To hold the unity of the Spirit , in the bond of Peace : to have a coagmentation and joining together , Eph. 4. 16. Factions and Divisions in the Church , are usually the Fruits of the Flesh ; when one is of Paul , another of Apollo , are ye not Carnal ? 1 Cor. 3. 4. The Apostle warns us to take heed of such as cause Divisions and Offences , contrary to the Doctrine received , as those that serve not the Lord Jesus , but their own Bellies : 1 Cor. 3. 3. Rom. 16. 17 , 18. We have seen by very sad experience , when there hath been no wall nor inclosure to bound and keep within some principles of unity , the wilde and exhorbitant spirits of men , who either acted by Interest , or driving on Designs , or possessed with prejudice against received Doctrines , have departed from sound Truth and brotherly Love : what Flames and Confusions have overspread these Nations , once famous for Unity in orthodox Truth ; what forsaking of Ordinances , what magnifying of deceitful Lights , what rage against Ministry , what violations of Magistracy , what bleeding of Princes , what breakings of Parliaments , what Phrenetick and furious Extravagances and Disorders have stained the Glory of the Reformed Religion amongst us . The evidence of these doleful effects should now at last awaken the Spirits of all wise , godly and sober persons , to close in some healing and uniting Counsels , not to foment animosities , nor cherish jealousies one against another , but studying every man his own failings , to be the more remiss in censuring , and the more inclinable unto closing with their Christian Brethren ; why should we shut any out of our love here , whom we dare not exclude from the Common Salvation hereafter ? And indeed when the Lord is pleased to send a Spirit of Unity and Agreement amongst a people , to make them tender of each others safety , and to look on the welfare of the parts , as the common Interest of the whole , they are hereby a Wall unto one another , as Nabals Servants said of David and his men , 1 Sam. 25. 16. Every thing is best preserved when most united . It is easie to break the sticks of a Fagot when the bond is loosed , and they sever'd each from other , but while they are bound together , they mutually preserve each other . Love is a Bond , Col. 3. 14. The Integrity of the Body is preserved by the Love of the Members unto one another ; therefore Nature hath taught weak Cattle to keep together in Flocks , and Fishes in sholes , and Birds in flights , whereas Beasts of Prey live commonly alone , as Lyons , Whales , Eagles , Kites . A Kingdom divided within it self cannot stand : Therefore as Christ is not divided , 1 Cor. 1. 13. would not have his bones broken , nor his garment parted , so neither should his Church . She is never so terrible , as when she is an Army with Banners , united & compacted into one Body . 3. A Wall of Protection and Defence . As the Lord promiseth to encamp about his House and to defend them , Zach. 9 : 8. 15. He is a Rock , a Tower ; a Shield , a Chamber , a Sanctuary , and here a Wall to preserve and protect his people . Great hath ever been the care of States , to keep the Walls and Gates of Cities inviolable ; in the Roman Law they are called Res Sanctae & divini Juris , sacred things and in no case to be injured , and it was a capital crime , to climb over them . We read in Diod : Sic. what care Themistocles took to build a Wall about Athens , Bec. Walls are a great defence and protection to the Cities to which they belong . The Lord doth thus as a Wall protect his Church . 1. In a way of Promise , I saith the Lord ; his saying it , is doing it . His Word is Operative & Efficacious , Gods Promises are the Walls about his Church . Every thing is preserved by the same word whereby it is created . He upholdeth all things by the word of his power Heb. 1. 3. His Servants count themselves safe under his promise , they trust in his Word . Psal. 119. 81. 2. In a way of Power , making bare his Arm in their Cause , then when all second Helps fail and are at a stand , such a defence he was to Israel at the Red Sea , when Death was before and behind , and on every side of them , so that they were able to do nothing , but only to stand still , and see the Salvation of God . 3. In a way of Providence . 1. By Creatures , with whom he maketh a Covenant in behalf of his people , that they shall not but in all his holy Mountain . Of this League we read , Job 5 : 23. Hos. 2 : 18. Ezek. 34. 25. 2. By Enemies , making Moab a Covert from his Out-casts . Isai. 16 : 4. as dead Thorns are a fence about a Garden . He doth sometimes not only restraine the wrath of Evil men , as he did Labans and Esaus from hurting Jacob , but doth make them helpful and beneficial unto them , as the dissention between the Pharisees and Saduces was to Paul , Act. 23. 6 , 7. As the Egyptians lent their Jewels unto Israel to hasten them away , Exod. 12 : 35 , 36. 3. By Casualties , ordering contingent Events , and various incoherent Emergencies to the protection of his people , as the noise in the Mulberry Trees , 2 Sam. 5 : 24. The shining of the Sun on the Waters , 2 Reg. 3. 22. The suddain incursion of the Philistines , 1 Sam. 23 : 27 , 28 : The Chaine of fortuitous Events , which we may observe in the History of Joseph , and in the book of Esther . 4. In a way of Grace , the Lord planting such beauties and rayes of spiritual Majesty upon his Servants , as causeth their very Adversaries to reverence them , and fear to annoy them , as Herod did John , and Felix Paul , for wisdom maketh a mans face to shine . Eccles. 8 : 1. There are Flowers which they call Wall-Flowers , and there are Graces , which I may call Wall-Graces , which have a special protecting vertue in them . Innocency , whereby we put to silence the frowardness of foolish men . 1. Pet : 2 : 15. Wisdom , which God hath given for a Defence . Eccles. 7. 12. by this Abigal diverted the ruine intended against Nabal and his Family . Meekness and Humiliiy ; for the lowest things are safest . A Tempest breaks an Oake , but not the Ears of Corn which yield unto it . A Canon Bullet battereth a lofty Tower of Marble , which is deaded by a raw mud wall . A soft Spirit turneth away Wrath , Prov. 15 : 1. Holy fortitude , which is a fence against Terror . Pro. 28. 1 : Spiritual peace and joy which is a Garison to the Heart , Phil. 4. 7. The Joy of the Lord is the strength of his Servants , Nehem. 8 : 10. The invincible power of Faith , which is a Shield against Satan , and our Victory over the World , Ephes. 6. 16. 1. Joh. 5 : 4. Hope , the Anchor of the Soul , the Whetstone of Christian courage , the more we expect for the future , the securer we are for the present against the fear of evil . Lastly the Spirit of supplication , which flies to the name of the Lord as a strong Tower , which wrestles and prevailes with God , vincit invincibilem , ligat omnipotentem , and therefore is a principal part of the Christian panoply . Eph. 6. 18. And thus is the Lord a Wall of protection to his Church . In a way of promise , in a way of power , in a way of providence , ordering Creatures , Enemies , Casualties to the defence of his people , and in a way of Grace . And his protection is like that of a Wall in these two respects . 1. He is a near , present , Ready Defence . Evil may be at hand , when Help is too for off to come seasonably in . But the Wall joyns , and is near unto the City : Such a Defence the Lord is , a present help in trouble , Psal. 46. 1. A God near at hand , not in a journey , or a sleep , or out of the way , when he should help us , Jer. 23. 23. Nigh unto his people in all that they call upon him for , Deut. 4 : 7. Psal. 85 : 9. 2. an Adequate and proportionable defence . A Wall defends a City on every side . As the Enemies compass the Church about with Danger , Psal. 22 : 12. 16. Psal. 118 : 10. 12. So doth the Lord compass it with mercy , Psal. 32. 10. But the strongest Walls , though of Iron or Brass ( for such we read of , Ezek. 4. 3. Jer. 15. 20. ) may by Military Engines be scaled , battered or demolished . Therefore the Lord , to shew that he is an impregnable protection , saith , that he will be a Wall of Fire , which cannot be scaled nor broken down , which consumes all Engines that attempt any thing against it , as the Flaming Sword kept the way of the Tree of Life . The Pillar of Fire secured Israel . Fire in the Bush kept any from coming near to cut off the boughs , and yet did not it self consume them . He is a fire in the Enemies Wall to overturn it , Jer. 49. 27. but to Jerusalem , he is a Wall of Fire to defend it . He once defended the Church with a Wall of water , Exod. 14. 22. And still defends it as a Wall of Fire . By himself , who is a consuming Fire . Heb. 12. 29. By his Angels , who are a flaming fire , Psal. 104. 4. Therefore Solomon carved Cherubims on the Walls of the Temple , 2 Chron. 3. 7. to signifie that Angels are the Walls of the Church ; the Angel of the Lord encampeth round about them that fear him to deliver them . Psal. 34. 7. And his protection is like Fire in these four respects . 1. It is Terrible and conspicuous , which in a wonderful manner doth strike fear into his Enemies , as he promised to go before his people as a consuming fire , Deut. 9. 3. The Prophet describes the terrible majesty of the Lord by a Throne of Fire , Ezek. 1. 26 , 27. And the glorious coming of Christ , by flames of fire , 2 Thes. 1. 8 , 9. We are bid to praise him in the fires , Isai. 24. 15. For those conspicuous mercies whereby he hath shewed himself a consuming fire in behalf of his people . He answereth his people by terrible things , Psal. 65. 5. things which they looked not for , Isai. 64. 3. To make his name known unto his adversaries . 2. It is an impregnable and invincible defence . Other Walls , though high , though broad , by battering Rams have been demolished , and by Mounts scaled . The Walls of Babylon were two hundred foot high , and fifty foot broad , as Diodorus Siculus , Pliny , and Herodotus report , yet even these were broken down , Jere. 51. 58. but no man dare climb , no Engines can be applied against a Wall of Fire , it will devour the batteries that are made against it . 3. It is a constant and perpetual defence , for this is not a wasting , but a sixed fire , like that in the Bush , which did not consume it , but dwelt in it , Deut. 33. 16. He is a Sun and a shield , his protection is an enduring thing , as the fire of the Sun , Psal. 84. 11. 89. 36. the defence which is over his Glory , upon the Assemblies of Sion , viz. The Pillar of the Cloud , and of fire is never taken away . Isai. 4. 5. Exod. 13. 22. 4. It is an Active , an Offensive , an Efficacious defence . Other Walls are defensive only , to prohibit and hinder Assaults , but a Wall of Fire doth fight for those whom it doth defend ; it is not only a Wall , but a Magazine ; not only a fence , but a Weapon ; not only a muniment , but an Army . As Israels wall of water did drown Pharoah , so the three Childrens Wall of Fire , did devour those that threw them into it . The protection of God about his Church , is a most operative , and a most efficacious protection . We have taken a view of the Wall , Let us consider the City thus walled , the Subject of this Defence ; I will be unto Her , unto Jerusalem , the City of the great God , where his dwelling is , there is his defence , as men use to mound the places of their Habitation . The more a people have of Gods presence , the more they have of his protection . His Covering is upon his Glory . Isai. 4. 5. His Angels guard us in viis , non in praecipitiis . Psal. 91. 11. When we go to appear before the Lord , the Enemie shall not desire our Land , Exod. 34. 24. but if we have our back upon Jerusalem we are out of his protection , as he that went from Jerusalem to Jerico . Luke 10. 30. Consider in the Church property and preciousness , they are Gods own . Judea was called Immanuels land , Zion his rest , Psal. 132 : 14. They are in special manner his people , Isai. 63 : 19. 64 : 9. Ezek. 16 : 8. And they are his precious and peculiar Treasure , his Jewels , Mal. 3 : 17. And property in precious things , will certainly procure protection . Consider in the Lord his Love , and his Promise , his Grace , and his Fidelity . His Eyes and his Heart are perpetually upon his Church , 1 Reg. 9 : 3. She is graven on the Palmes of his hands , Isai. 49 : 16. They that touch her , touch the apple of his Eye , Zach. 2. 8. He will never suffer his beloved to be unprotected , especially having engaged his promise , that the gates of hell shall not prevaile against it . Mat. 16 : 18. And that they may not prevail against it , the Protection must be complete , a Wall must be round about it , the Defence must be answerable to the Assault . The Church in the Wilderness marched in a four square body with the Tabernacle of the Congregation in the midst of them , and their Standards one very side , as we find Num. 2. The Standards were as a Wall of Fire , Jehovah Nissi , and the Tabernacle the Glory in the midst of them . The Enemies of the Church are on every side . Impius in Circuitu , Psal. 12 : 8. Satan in Circuitu , Job . 1 : 7. 1 Pet. 5 : 8. To devour the Church , and therefore here ignis in circuitu , & Deus in circuitu , Psal. 125 : 2. To defend the Church Angels in circuitu , Zach. 1 : 11. The Eyes of the Lord run to and fro , in every place , to behold the Evil and the Good . 2 Chron. 16 : 9. Prov. 15 : 3. When there are four Horns on the four sides of the Church to scatter it , there are four Carpenters in a like proportion on every side , to fray them away and to rescue it , Zach. 1 : 18-21 . Our protection is ever suitable to our danger , the stronger the assault , the greater the assistance . With every temptation the Lord opens an escape , that we may be able to bear it , 1 Cor. 10 : 13. We see all is well about the Church , a Wall of Fire round about it . If all be well within it too , it must needs be an happy body , and so certainly it is , for he who is murus in circuitu , is likewise Gloria in medio . I will be the Glory in the midst of it . Glory passively , in nothing is God glorified so much as in building , restoring , protecting his Church , glorified in all his Creatures , but admired in his Saints , 2 Thes. 1. 10. No where is his name so great as in Israel , Psal. 76 : 1. When he buildeth up Sion , then it is , that he appears in his Glory . Psal. 102 : 16. Glory Actively , by making his Church Honorable and Glorious , as he saith he will do . Isai. 11 : 10. 43 : 4. 60 : 13. Every Nation hath some one or other good thing which rendereth them considerable in the Eyes of others , and is esteemed their Glory . Some famous for Gold and Silver , as Ophir ; some for Spices and precious Fruits of the earth , as India ; some for Corn , as Egypt ; some for Balsomes , as Palestine ; some for Valor and Justice as the Romans ; some for Arts and Learning as the Graecians ; but the superlative Glory of Jerusalem is , that their God is their Glory . Isai. 60 : 19. Jer. 2 : 11. It is true , worldly Glory is in much more abundance amongst other men . The great Monarchies of the World have been amongst Assyrians , Chaldeans , Persians , Graecians , Romans ; and therefore Symmachus an Heathen , useth this as an Argument , why we should adhere to the Old Roman Heathen Religion , because that flourished , but Christianity was persecuted . But this External Glory , though it dazle the Eye , and tickle the Fancy , hath no solid and permanent Goodness , or proportion to immortal Souls . It cannot remove the guilt of one sin , it cannot give one grain of quiet to a troubled Conscience , much less replenish the Soul in the Latitude of its desires . God alone brings fulness with him , Eph. 3. 19. All other people of the World , have the Glory of his Works , and so he is not far from any of them , Act. 17 : 27. Praesentemque refert quaelibet herba Deum . And yet they are said to be without God in the World , Eph. 2 : 12. But the Lord is in the midst of his Church . 1. By his Spiritual Residence , and gracious presence with them . Moses Prayers , I beseech thee shew me thy Glory , Exod. 33 : 18. and God answers , I will make all my goodness to pass before thee , he shews his Glory when he proclaimes his Goodness . In Israel is the perfection of Glory , Psal. 50 : 2. to Israel pertains the Adoption , and therefore the Glory , Rom. 9 : 4. Of the Church only are glorious things spoken , Psal. 87 : 3. The Church is his Throne , the World but his Footstoole , Jer. 17 : 12. In the Church is the splendor of his Royal Majesty principally seen : Evidences whereof in the Tabernacle and Temple , were , the Cloud which filled the House , 1 Reg. 8 : 11. and the voice which spake from off the mercy seat , Num. 7 : 89. 2. He is the Glory in the midst of his Church by his Holy Ordinances , the means of Life and Salvation . The Apostle calleth it a Glorious Gospel . 1 Tim. 1 : 11. And frequently maketh mention of the Riches of the Glory thereof , Rom. 9 : 23. Eph. 3 : 8. Col. 1 : 27. to take off the scandal and contempt which ignorant men might be apt to cast upon it . Therein all Divine Excellencies are more radiant and resplendent , then in all his other works , he hath magnified his word above all his name , Psal. 138. 2. Therein is conspicuous his manifold Wisdom , in contriving a way to punish the sin , and yet to save the sinner , to reconcile the seeming Cross demands both of Justice and Mercy , that the one may be satisfied , and the other magnified , Eph. 3 : 10. His free and glorious Grace , so superabounding above all the abundance of our sins , Eph. 1 : 6. Rom. 5 : 20 , 21. His mighty power in rescuing us out of the Kingdom of darkness , in changing our Wills , subduing our Lusts , captivating our Thoughts , cleansing our Consciences , pulling down Strong-holds and imaginations , and every high thing that exalteth it self against the Knowledge of God . 2. Cor. 10 : 4 , 5. Eph. 1 : 19 , 20. His glorious Holiness , transforming us into the Image of his dear Son , 2 Cor. 3 : 18. Luke 1 : 74 , 75. His Eternal Blessedness , who in the Gospel is set forth , as the Hope and Treasure , the Life and Salvation of those that trust in him . Col. 1. 27. 3 : 3 , 4. For Glory arising from a manifestation of Excellencies , all the Divine Vertues and Excellencies of God , are more conspicuous in the Gospel of Grace , then in all other his works or dispensations . The saving Light of supernatural Mysteries , the heavenly beauties of spiritual worship , the shining Lustre of Evangelical Obedience , all set forth the Glory of those Ordinances wherein they are discovered and prescribed . 3. As by his gracious presence , and his Divine Ordinances , so by the most Happy State whereinto we are translated , is the Lord the Glory in the midst of his Church . That State standeth in glorious Relations , glorious Habits , and glorious Priviledges . There are two Glorious Relations belonging to this Happy State . 1. A Relation of Righteousness the Guilt of sin being removed , and the sinner by the Gift of the Righteousness of Christ reconciled unto God , and so enabled to Glory , though not in himself , yet in the Lord , 1 Cor. 1 : 31. 2. A Relation of Sonship , whereby we are estated by gracious Adoption , in an heavenly Nobility , and have right to a glorious Inheritance , 1 John 3 : 1. are a kind of first fruits of the Creatures , Jam. 1 : 18 , Fellow Heirs with Christ , Rom. 8. 17. Princes of the people , Psal. 47 : 9. Nobles of men , Act. 17. 11. All the World is not able to heap so much Honor upon a man , as this one {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or dignity , of being the Sons of God . 2. In Glorious Habits ; whereby we are transformed into the Image of Christ , who is the glory of God , for God doth most notably express his Glory in any Creature by fashioning that Creature to the likeness of his Son . This Image standeth in these three things . 1. In Holiness , Eph. 4 : 24. Holiness sets forth Gods own Glory , he is Glorious in Holiness . Exod. 15. 11. The Angels are honored with the Title of Saints , Deut. 33. 2. and our primitive condition wherein we were created after the Image of God , is called a State of Honor , Psal. 49 : 20. 149 : 9. 2. In Peace and spiritual Joy , for faith in the promises of Salvation , giving a kind of Pre-existence unto the Glory to come , and causing a Beleever to waite with quiet assurance in the hope thereof , doth thereupon fill the Soul with the Peace of God , which passeth understanding , and causeth it to rejoyce with joy unspeakable and full of Glory , 1 Pet. 1 : 8. 3. In Blessedness , which is the consummation of Holiness and Peace in the presence of God , which is , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} called by the name of Glory , Col. 3 : 4. 3. In Glorious Priviledges and Immunities belonging to the Citizens of Jerusalem . Liberty from the Tyranny of Satan , and powers of darkness . Communion in the Love and prayers of all Saints , 1. John 1 : 7. Boldness to come unto the Throne of Grace , Eph. 3 : 12. Heb. 4 : 16. Victory over Enemies and Temptations , nothing being able to separate us from the Love of God , the Spirit of Glory resting upon us even in our sufferings , & enabling us to glory in them . Rom. 5 : 3. Act. 5 : 41. As the Cloud in the Temple is called the Glory of the Lord , 1 Reg. 8 : 10 , 11. So the Lord is the Glory of his people , even when they are filled with Clouds of affliction . It is a great Glory to suffer Honorably as well as to do so , & facere & pati fortia Romanum est . The Lillie is as beautiful in the midst of Thorns , as in a bed of Spices . We have seen how the Lord is a Defence and protection to his people , a Wall of separation from the World , of conjunction within themselves , of protection from danger by his Promise , by his power , by his Providence , by his Grace , a present Defence , a proportionable Defence . A Wall of Fire , by a Terrible and conspicuous , an impregnable , and invincible , a constant and perpetual , an active and efficacious Defence . A Wall of Fire to Jerusalem , his most proper and most precious resting place , unto which he is by choicest Love and Fidelity engaged . A Wall round about to prevent Enemies which are round about : The protection suitable to the danger . The Glory in the midst of it , by his gracious presence , by his Holy Ordinances , by the happy State of the Church , in the glorious Relations of Justification and Adoption , in the glorious Habits of Holiness , Peace , and Blessedness . In glorious Priviledges , of Christian Liberty , communion of Saints , Boldness in prayer , Victory over Temptations and Afflictions , with many other the like . I shall add but a short word of Application and suddenly have done . 1. We Learn hence what a folly as well as wickedness it is for Samaritans to oppose the building of Jerusalem or the Temple , for any Enemies to set themselves against the Church of God , as great a madness as for Briars to contend with Flames , for stubble to wage War with fire , for a Sheafe ( as the Prophet makes the instance , Zach. 12 : 6. ) to enter into battail with a flaming Torch . Isai. 27 : 4 , 5. The Whale may swallow Jonah , but it shall not digest him , The Grave may devour Christ , but he will kill Death in its own dominion , as Benaiah did the Lyon in his own Pit. A man may drink down a Cup of Poyson , but it will suddenly be revenged on him . It is madness to provoke the Lord , being weaker then he , 1 Cor. 10. 12. Wo unto him that striveth with his Maker , Isai. 45. 9. 2. We need not make use of carnal Wisdom and sinful means for protection against Danger , for God can be alone a Wall of Fire unto his people . Use not oppression or violence to help your selves , for Power and Mercy belong unto God , Psal. 62. 10. 12. David was advised by those about him once and again , to kill Saul when he was in his power , and so to secure himself ; but he answered , God forbid that I should touch the Lords annointed , he trusted in God , and would not use Carnal Wisdom for his own safety , 1 Sam. 24. 47. 26. 8. 11. This Wall of Fire can better protect us , then all the broad or high Walls of Jerico or Babylon : It is good keeping in Jerusalem , in Gods presence , in his way , so long we are within a Wall of Fire . 3. This is great Comfort unto Holy men , That the very Terrors of God are their protection . The Terrors of God at Sinai and in the Wilderness , were for the Salvation of Gods people . Habak. 3 : 13. As the mercy of God will not save those that despise it , so the fury of God will be a defence unto those that tremble at it . No attribute of God , but faith can suck comfort from it . 4. Envie not the Glory of the World , nor the Pomps and Pleasures thereof , to those whose Portion is in this Life , but rest abundantly satisfied with the Glory of Gods presence shining in the face of Christ , and those unmatchable Riches wherewith he endoweth the Church , in comparison whereof , all the glories of the World , are but dross and dung . If God would have the Honor of his Church to stand in outward things , The Silver is his , and the Gold is his , Hag. 2 : 8. The Cattel on a Thousand Mountains his , Psal. 50 : 10. But as Abraham gave portions to his other Children , but the Inheritance to Isaac , even all that he had , Gen. 25 : 5. As Princes at their Coronation give Wine and Monie to the Multitude , but Honors to their Favorites : So the Lord giveth Earthly things many times more liberally to the men of the World , but bestoweth himself for a Portion and exceeding great reward unto his own people , and they esteem him precious , 1 Pet. 2 : 7. And his Promises precious , 2 Pet. 1 : 4. and his Redemption precious , Psal. 49 : 8. And the very Afflictions which they suffer for his sake precious , 1 Pet. 1 : 7. 5. Above all things , hold fast God and his presence . A City is never without Walls or Gates , without glory and splendor , till they are without God . Your glory departs when his Ordinauces are removed : You may confidently promife your self his protection , while you make his Habitation in the midst of you your greatest Glory . And therefore , as he hath a long time been a Wall of Fire about you ; in all the confusions of a bloody War , no alarm hath startled or stormed you , though there were angry men , who shooke their Arm against London , as the Assyrian against Jerusalem , Isai. 10 : 32. That said it would never be well with England till London were in a flame , yet you have had no flame about you but a Wall of Fire , and Chariots of Fire , as the Prophet had , 2 Reg. 6 : 17. As therefore the Lord hath protected you , and been the Glory in the midst of London , ( for I am perswaded it is a sober Truth , that no City in the Christian World hath had a more glorious presence of God by the Light of his Word , and the purity of his Worship and Ordinances then London hath had : ) So make it your business in an answerable proportion to bring Glory to God , by zeal for the Truth , by Love to the Ordinances , by comforting the Ministers , and encourageing them in the work of the Lord , by executeing Justice and Judgment , reforming all abuses , setting up the Name of God in your Families , preserving those that belong unto you from the Contagion of dangerous and dividing Doctrines God will be with you while you are with him , he never breaks with a people first , do you give Glory to him , and he will be Glory to you . Lastly , If God be thus your Glory , let your glorying be in him alone , Glory not in your Strength or Wisdom or Wealth , or Splendor in your Ships or Trade , or in the Harvest of the River , glory only in your Wall of Fire , and in this that the Lord hath been hitherto so nigh unto you . And truly you have great Reason to bless the Lord , and to make your boast of him all the day long , as for Remoter mercies which you must not forget , though I cannot now recount them , so for those signal Mercies for the celebration whereof you are met together at this time . What a deluge of Confusion these poor Nations were running into , how deep the discontents of the people , how ready the Tinder of unsatisfied Spirits in all parts of the Nation to take Fire and break out into a Flame , in what danger the Function of a Learned and Orthodox Ministry and the maintenance thereof was to be devoured , How desperately the Ordiances were despised , the Truths of Religion rejected ; what dangerous divulsions daily more and more made from the Unity of the Church of God amongst us , How near we were brought unto the brow of the precipice , it is now our Comfort that we can with thankfulness , recount , as surviving so great dangers , as well as with sorrow bewaile our exposedness unto them . How should our Hearts be enlarged , and our Mouths filled , and our Lives acted with the Praises of the Lord , what Memorials , and Monuments , and Eben-Ezers , should we every where erect of those wonders , and terrible things which we looked not for , which the Lord hath wrought for us in a kind of Pararel and proportion to those which he wrought for Israel at the Red Sea ? That then when force after force , and breach after breach , had been made upon the solemn Conventions of the Nations , and the Ancient Honor of the English Parliaments had been ravished and prostitated to the Will and Passions of their own Servants ; when the Licentiousness of the times , made way for men of corrupt Principles and daring Confidence tantùm non , to spit in the Face of Magistracy and Ministry , and all sobriety of Judgment amongst us ; then for the Lord to stir up the Spirits of all the people of the Land as one man , solemnly to own their Native Liberties , and with united Affections to implore the Vindication of them ; then for the Lord to awaken an Honorable Instrument to assert the Priviledges and Dignities of conculcated Parliaments , and to restore the many grave and Eminent Members there of to their long interrupted right , and to the administration of their Trust again ; To stand by this Famous City who had chearfully with their Treasures , their Swords , their Lives , their Counsels aided and asserted the publick Engagements ; That then when your Hearts were ready to sink at the demolishing of your City Gates , immediately they should be revived with the opening of your Parliament gates , that those worthy Patriots , Lovers of Truth and Righteousness , might enter in ; as we ought with great Love and Honor to respect the Instruments , so ought we to ascribe the whole glory unto God alone , who only doth wondrous things , at whose presence the Mountains have flowed down and become a plain . Who , if we follow on to know the Lord , if we provoke him not by murmuring against Instruments or by deifying of them , but second their Endeavors with our prayers , and Gods Mercies with our Praises , will perfect what he hath begun ; And as he hath laid the Foundation , will so consummate the whole structure of our Settlement , that we shall at last bring forth the Head-Stone thereof , with Shouting and Acclamations , Crying , Grace , Grace unto it ! FINIS . Notes, typically marginal, from the original text Notes for div A91760e-150 2 Sam. 7. 10. Jer. 24 : 6 , 7. Notes for div A91760e-530 Antiq. l , 11. c. 4. Isai. 60. 12. Jer. 31. 27. Dan. 3. 25. 22. Exod. 3. 2. Gen. 19 24. 2 Reg. 1. 10. 12. 2 Reg. 2. 11. Psal. 44. 4. Isai. 4. 5. Aug. de Bap. l. 5. c. 27 , 28. Psal. 18 : 2. Psal. 144 : 2. Deut. 33 : 29. Isai. 26 : 20. Isai. 8 : 14. Justin Instit. l. 2 Tit. 1. Sect. 10. Diodor. Sic. lib. 11. Exempla divinae custodiae in praesentissimis periculis vide in Philippi Camerarii horis subcisivis part . 2. cap. 7. Gen 3 : 24. Exod. 14. 19 , 20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vocavit . Plato Diog. Laert : in Platone . vid. Raynold . Lect. Apocryp . Lect. 47. Job 37. 22. Diod. Sicul . lib. 1. cap. 4. Plin. Hist. Nat. l. 6. cap. 26. Herodot. lib. 1. pag. 74. Edit. Graeco-Lat . Aug. Quaest . Evang. lib. 2. qu. 19. Ennarat in Psal. 60. Hypognostice : lib. 3. c. 8. Psal. 135 : 4. Exod. 17 : 15. Eph. 2 : 36. John 8 : 36. Act. 2 : 24. 1 Cor. 15 : 57. 2 Sam 23 : 20. Zach. 12 : 2. Psal. 72 : 18. Isai. 64 : 1. Hos. 6 : 3. Zach. 4 ; 7. 
A10652	----	Meditations on the holy sacrament of the Lords last Supper Written many yeares since by Edvvard Reynolds then fellow of Merton College in Oxford. Reynolds, Edward, 1599-1676. 1638 Approx. 421 KB of XML-encoded text transcribed from 140 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A10652 STC 20929A ESTC S112262 99847520 99847520 12557 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10652) Transcribed from: (Early English Books Online ; image set 12557) Images scanned from microfilm: (Early English books, 1475-1640 ; 1609:2) Meditations on the holy sacrament of the Lords last Supper Written many yeares since by Edvvard Reynolds then fellow of Merton College in Oxford. Reynolds, Edward, 1599-1676. [8], 94, 81-142, 137-240, [4] p. Imprinted by Felix Kyngston for Robert Bostock, and are to be sould at his shop in S. Pauls Church-yard at the signe of the Kings Head, London : 1638. The leaf after first p. 94 and the leaf after first p. 142 are cancelled. Running title reads: Meditations on the Lords last Supper. With two final contents leaves. A variant (STC 20929a) has John Maynard as publisher in imprint. Reproduction of the original in the British Library. Contents leaves bound before text. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Lord's Supper -- Meditations -- Early works to 1800. 2003-12 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-01 Olivia Bottum Sampled and proofread 2004-01 Olivia Bottum Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion MEDITATIONS ON THE HOLY SACRAMENT OF THE Lords last Supper . Written many yeares since BY EDVVARD REYNOLDS ▪ then Fellow of Merton College in Oxford . LONDON , Imprinted by Felix Kyngston for Robert Bostock , and are to be sould at his shop in S. Pauls Church-yard at the signe of the Kings Head. 1638. TO THE RIGHT WORSHIPFULL SIR HENRY MARTEN Knight Iudge of the Admiralty , and of the Prerogative Court of Canterbury . Sir , SAint Hierom having in the heate of his Youth written an allegoricall Exposition upon the Prophet Obadiah , did in his riper Age solemnly bewaile unto his Friend Pammachius both his rashnesse in that attempt , aud his infelicity further heerein , that what hee thought had beene buried amongst his private papers , was gotten into the hands of a certaine Young man , and so saw the Light. The selfe same complaint am I forced to make touching this little Manuell of Sacramentall Meditations , which I humbly put into your hands . It was written with respect onely to mine owne private use many yeares since , when I was a young Student in the Vniversity , as my first Theologicall Essay . And now lately , by meanes of a private Copy long agoe communicated unto a Friend , it had without my knowledge received a Licence for the Presse , my earnest care was upon the first notice thereof wholly to have suppressed the Publication : but the Copy which had beene licenced , being , by I know not what miscarriage lost , I have found it necessary , for feare of the like inconvenience againe to review a broken Copy which I had by mee , and have rather chosen to let it passe forth with some briefe and sudden Castigations of mine owne , than once more runne the hazard of a surreptitious Edition . Mine Apology shall bee no other than that of the good father , Infanseram , nec dum scribere noveram . Nunc , ut nihil aliud profecerim , saltem Socraticum illud habeo , scio quod nescio . And now since I finde that the Oblation of the first fruits , though haply they were not alwayes the best and ripest , did yet finde favourable acceptance with God himself , I have bin embolden'd to present this small Enchiridion , ( the very first fruits of my Theologicall studies ) unto the hands and patronage of so greatly learned , eloquent , and judicious a person , and that upon this assurance ; That as many times aged men when they walke abroad leane upon the hand of a little Childe , so even in this little and youthfull Treatise , such comfortable Trueths may bee , though weakly , delivered , as may help ●n your journey towards a better Country to refresh and sustaine your aged thoughts . The Blood of Christ , and the Food of Life , are subjects worthy of all acceptation , though brought unto us in an earthen vessell . Elisha was not a whit the lesse valued by that noble Naaman , though it were an handmaid which directed unto him . Neither was Davids comfort in rescuing of his Wives , and recovering of the spoiles from the Amalakites any jot the smaller because a yong man of Egypt made way for the discovery . The Soveraignty of the Gospell is herein most excellently set forth in that it many times leadeth the Soule by the hand of a childe , and is as truly , though not as abundantly powerfull from young Timothy as from Paul the aged . As christ can use weake elements to exhibite , so can hee also use a weake penne to expresse the vertue and comforts of his Body and Blood. In this confidence I have made bold to prefixe your name before these Meditations , that therein I might make a publike acknowledgement of my many and deepe engagements for your abundant favours , and might with most hearty prayers commend you and yours to that Blood of sprinckling , which speaketh better things for us than that of Abe● . In which desires I daily remaine , Yours in all humble observance , EDVVARD REYNOLDES . MEDITATIONS ON THE HOLY SACRAMENT OF THE LORDS LAST SUPPER . CHAP. I Mans Being to bee imployed in working : that working directed unto some Good , which is God ; that Good , a free and voluntary Reward , which wee here enjoy onely in the right of a Promise , the seale of which Promise is a Sacrament . THE Almighty power and wisdome of God hath given unto his creatures , a triple degree of perfection , their Being , their Working , and their Good ; which three are so subordinate to each other , that Working is the end and scope of Being , and Good is the end and scope of Working . But no Being , can produce any Work , no Work reach unto any Good , without something that may be a rule of working , and a way to Good ; and therefore Almightie God in the work of the Creation imprinted in each creature a secret principle , which should move , governe , and uniformly direct it to its proper work and end , and that principle we call a Law , which by assigneing unto each thing the kinde , measure and extent of its working , doth lead it on by a strait and in fallible line unto that Good , for which it worketh . All other Creatures below the spheare of reason , being not only in the quality of their nature of a narrow and strait perfection , but in their duration finite and perishable , the good unto which this Law of their creation directs them , is a finite Good likewise . But men and Angels being both in nature more excellent than all others , and in continuance infinite and immortall , cannot possibly receive from anything , which is a meere creature , and lesse perfect than themselves , any compleat satisfaction of their desires , and therefore must by a circle turne back unto God , who is aswell the Omega , the end and object of their working , as the Alpha , the cause and authour of their being . Now God being most free , not only in himselfe , but in the diffusion and communication of himselfe , unto any thing created ( which therefore he cannot be naturally or necessarily bound unto ) and being also a God infinitely beyond the largest compasse of the creatures merit or working , it followes that neither Men nor Angels , can lay any necessary claime unto God , by a debt of Nature , ( as a stone may unto the Center by that naturall impresse which directs it thither ; ) but all our claime is by a right of Promise and voluntary Donation , so that that which in other meere naturall creatures is cald the Terme or Scope , is in reasonable creatures the Promise or Reward of their working . Feare not Abraham , I am thy exceeding great reward ; So then we have here our Good which is God , to bee communicated unto us , not in the manner of a necessary and naurall debt , but of a voluntary , and supernaturall Reward : Secondly we have our working required as the meanes to lead us in a strait line unto the fruition of that Good : and in as much as mans will , being mutable , may carry him unto severall operations of different kinds , wee have thirdly a Rule or Law , to moderate the kind and manner of our working , whereby we reach unto our desired Good ; which Rule when it altereth ( as in the new Covenant of grace it doth ) the quality of that work , whereby we reach unto our desired Good doth alter likewise . Now fourthly wee must farther observe that between our working , which is the motion towards our Good , and our fruition , or resting in it , there is a distance or succession of time : so that while we are in our estate of working , we doe not enjoy God by any full , reall presence or possession , but only by a right of a Covenant and Promise , which makes the Apostle say , that in this life we live by faith and not by sight . Now Promises or Covenants require to have annexed unto them Evidence and certaintie , so farre as may secure the party that relyes upon them : which in humane ●ontracts is done , by giving our words , and setting to our seales for confirmation . And now lastly in as much as that Dutie , on condition whereof God maketh this Promise of himselfe unto us , is the work of the whole man , the Evidence and Confirmation of the Promise is by God , made unto the whole man likewise , and to each facultie of man , which it pleaseth him in mercy the rather to doe , because of that dependance of our soules on the inferiour and subordinate powers , and of that necessary connexion which there is betweene the inward reason , and the outward senses . God then ( presupposing ever the performance of conditions on our part ) doth secure h●s Church , and give evidence for the discharge of his covenant and promise , first to the soule alone by the testimony of his Spirit ( which is both the seale and the witnesse of Gods Covenant : ) and secondly both to the soule and to the senses by that double bond , his word written or preached , and his seale visibly exhibited to the eye , and taste , but especially unto the taste , in which objects are more really and with lesse fallibilitie united to the faculty , in which there appeareth a more exquisite fruition of delight , in these good things which are pleasing ; and lastly in which the mysticall union of the Church to its head , unto the making up of one body is more naturally exprest . And these seales annexed unto the word or patent of Gods Promise , have been ever proposd unto the Church in all its estates , and are nothing else but that which we call a Sacrament . So that as the testimony of the Spirit is an invisible seale , and earnest to the soule , so is the Sacrament a visible seale and earnest to the sense ; both after a severall manner , ratifying and confirming the infallible expectation of that future Reward , which as well the senses as the soule shall in Gods presence really enjoy after they have fulfilled the service which God requireth . CHAP. II. Sacraments are earnests and shaddowes of our expected glory made unto the senses . THE Promises , and word of grace with the Sacraments , are all but as so many sealed Deeds to make over unto all successions of the Church , so long as they continue legitimate children and observe the Lawes on their part required , an infallible claime and title unto that Good which is not yet revealed , unto that inheritance which is as yet laid up unto that life which is hid with God , and was never yet fully opened or let shine upon the earth . Even in Paradise there was a Sacrament ; a tree of life inded it was , but there was but one ; whereas Adam was to eat of all the fruits in the Garden : He was there but to taste sometimes of life , it was not to bee his perpetuall and only food . We read of a Tree of life in the beginning of the Bible , and of a tree of life in the end too ; that was in Adams Paradise on earth , this in Saint Iohns Paradise in heaven : But that did beare but the first fruits of life , the earnest of an after fulnesse . This bare life in abundance , for it bare twelve manner of fruits , and that every moneth , which shewes both the compleatnesse , and eternity of that glory which wee expect . And as the Tree of Paradise was but a Sacrament of life in heaven , so Paradise it selfe was but a Sacrament of heaven . Certainly Adam was placed amongst the dark and shady trees of the Garden , that he might in an Embleme acknowledge , that he was as yet but in the shadow of life , the substance whereof he was elsewhere to receive . Even when the Church was pure , it was not perfect ; it had an age of infancy , when it had a state of innocence : Glory was not communicated unto Adam himselfe without the vaile of a Sacrament : the light of God did not shine on Paradise with a spreading and immediate ray ; even there it was mixed with shadowes , and represented only in a Sacramentall reflex , not in its owne direct and proper brightnesse . The Israelites in the wildernesse had light indeed but it was in a cloud , and they had the presence of God in the Ark , but it was under severall coverings ; and they had the light of God shining on the face of Moses , but it was under the vaile ; and Moses himselfe did see God , but it was in a cloud : so uncapable is the Church while encompassed with a body of sinne , to see the lustre of that glory which is expected . Certainly as the Sonne of God did admirably humble himselfe in his hypostaticall union unto a visible flesh , so doth he still with equall wonder and lowlinesse humble himselfe in a Sacramentall union unto visible Elements . Strange it is that that mercy which is so wonderfull , that the Angels desire to look into it , so unconceiveable as that it hath not entred into the thought of man ; of such height , and lenghth , and breadth , and depth , as passeth knowledge , should yet be made the object of our lowest faculties : That that which is hid from the wise and prudent in mans little world , his mind and spirit , should bee revealed unto the babes , his senses : It were almost a contradiction in any thing , save Gods mercy , to bee so deep as that no thought can fadome it , and yet so obvious that each eye may see it ; Handle mee and see , for a spirituall substance hath not flesh , was sometimes the argument of Christ ; and yet handle and see , take and eat , for a spirituall grace is conveyed by flesh , is the Sacrament of Christ. So humble is his mercy that since we cannot raise our understandings to the comprehension of divine mysteries , he will bring downe , and submit those mysteries to the apprehension of our senses . Hereafter our bodies shall be over-clothed with a spirituall glory by a reall union unto Christ in his kingdome ; mean time that spirituall glory which wee grone after , is here over-clothed with weak and visible elements , by a Sacramentall union at his Table . Then shall sense be exalted and made a fit subject of glory , here is glory humbled , and made a fit object of sense ; Then shall wee see as wee are seen , face to face ; here wee see but as in glasse darkly ; in the glasse of the creature , in the glasse of the word , in the glasse of the Sacraments . And surely these are in themselves cleer and bright glasses , yet we see even in them but darkly , in regard of that vapour and steeme which exhaleth from our corrupt nature , when we use them : and even on these doth our soule look through other darke glasses , the windowes of sense . But yet at the best they are but glasses , whose properties are to present nothing but the pattern , the shaddow , the type of those things which are in their substance quite behind us , and therefore out of sight : so then in generall , the nature of a Sacrament is to be the representative of a substance , the signe of a covenant , the seale of a purchase , the figure of a body , the witnesse of our faith , the earnest of our hope , the presence of things distant , the sight of things absent , the taste of things unconceivable , and the knowledge of things , that are past knowledge . CHAP. III. Inferences of Practice from the former observavations . HERE then we see first the different state and disposition of the Church , here in a state of corruption and therefore in want of water in Baptisme to wash it ; in a state of infancy , and therefore in want of milke in the word to nourish it ; in a state of weaknesse , and therefore in want of bread , the body of Christ , to strengthen it ; in a state of sorrow , and therefore in want of wine , the blood of Christ , to comfort it . Thus the Church while it is a child , it speaks as a child , it understands as a child , it feeds as a child , here a little and there a little ; one day in the week , one houre in the day , it is kept fasting and hungry . But when it is growne from strength to strength , unto a perfect age , and unto the fulnesse of the stature of Christ , then it shall be satisfied with fatnesse , and drink its full of those rivers of pleasures , which make glad the City of God : It shall keep an eternall Sabbath , a continued festivall ; the Supper of the Lamb shall bee without end , or satiety : so long as the Bridegroom is with them , ( which shall be for ever ) they cannot fast . Secondly we see here , nor see only , but even taste and touch how gratious the Lord is , in that he is pleased even to unroabe his graces of their naturall lustre , to overshaddow his Promises , and as it were to obscure his glory that they might be made proportion'd to our dull and earthy senses , to lock up so rich mysteries as lie hidden in the Sacraments in a bason of water , or a morsell of bread . When hee was invisible by reason of that infinite distance between the divine nature and ours , hee made himselfe to be seen in the flesh ; and now that his very flesh is to us againe invisible by reason of that vast distance between his place and ours , he hath made even it in a mysticall sense to be seen and tasted in the Sacrament . Oh then since God doth thus farre humble himselfe and his graces even unto our senses , let not us by an odious ingratitude humble them yet lower , even under our feet . Let us not trample on the blood of the Covenant , by taking it into a noisome sinke , into a dirty and earthie heart . He that eats Christs in the Sacrament with a foule mouth , and receives him into an unclensed and sinfull soule doth all one as if he should sop the bread he eates in dirt , or lay up his richest treasures in a sink . Thirdly we learn how we should employ all our senses . Not only as brute beasts do , to fasten them on the earth , but to lift them up unto a more heavenly use , since God hath made even them the organs & instruments of our spirituall nourishment . Mix ever with the naturall a heavenly use of thy senses . Whatsoever thou seest ▪ behold in it his wonder : whatsoever thou hearest , hear in it his wisedome : whatsoever thou tastest , taste in it the sweetnesse , as well of his love , as of the creature . If Christ will not dwell in a foul house , he will certainly not enter at a foul door . Let not those teeth that eat the bread of Angelsgrinde the face of the poor ; Let not the mouth which doth drink the blood of Christ , thirst after the blood of his neighbour : Let not that hand which is reached out to receive Christ in the Sacrament , be stretched out to injure him in his members : Let not those eyes which look on Christ , be gazing after vanity . Certainly if he will not be one a in the same body with a harlot , neither will he be seen with the same eyes : he is really in the heaven of the greater world , and he will be no where else Sacramentally but in the heavenly parts of man , the lesser . Lastly , we see here what manner of conversation we have ; The church on earth hath but the earnests of glory , the earnest of the Spirit , and the earnest of the Sacrament ; that b witnessing , this c signifying ; both confirming and d sealing our adoption . But e we know not what we shall be , f our life is yet hid , and g our inheritance is laid up for us . A Prince that is haply bred up in a great distance from his future kingdome in another Realm , and that amongst enemies where he suffers one while a danger , another a disgrace , loaded with dangers and discontents , though by the assurance of blood , by the warrant of his fathers own hand & seal he may be confirmed in the evident right of his succession , can hardly yet so much as imagine the honour he shall enjoy , nor any more see the gold and lustre of his crown in the print of the wax that confirms it , than a man that never saw the Sunne can conceive that brightnesse which dwelleth in it by its picture drawn in some dark colours . We are a a royall people , b heirs , yea coheirs with Christ : but we are in a farre countrey and c absent from the Lord , in houses ruinous and made of clay , in a region of darknesse , in a shadow of death , in a valley of tears , though compassed in with a wall of fire , yet do the waves of ungodly men break in upon us ; though ship'd in a safe Ark , the temple of God , yet often tos'd almost unto shipwrack , and ready with Ionah to be swallowed of a great Leviathan ; though protected with a guard of holy Angels , which pitch their tents about us , so that the enemy without cannot enter , yet enticed often out , and led privily but voluntarily a-away by the enchanting lusts , the Dalilahs of our own bosome . The kingdome and inheritance we expect is hid from us , and we know no more of it , but onely this , that it passeth knowledge . Truly the assurance of it is confirmd by an infallible pattent , Gods own promise , and that made firm by a seal coloured with that blood , and stamped with the image of that body which was the price that bought it . What remains then but that where the body is , thither the Eagles flie , where the treasure is , there the heart be also , that we groan after the revelation of the sonnes of God , when the vayl of our mortallity shall be rent , the mud-wall of the flesh made spirituall and transparant , the shadows and resemblances of the Sacraments abolished , the glasse of the creature removed , the riddle of our salvation unfolded , the vapours of corruption dispelled , the patience of our expectation rewarded , and from the power of the spirit within , and the presence of Christ without shall be diffused on the whole man a double lustre of exceeding abundant glory . The hope and assurance of this is it which in those holy mysteries of Christs Supper we receive , which if received without dependance and relation on that glory which they foreshadow , and on that body which withall the merits of it they obsignate , doth no more good than the seal of a king , without any grant or patent whereunto it should be joyned , in which there is no profit beyond the bare wax , and much danger in triflin with so sacred a thing . CHAP. IIII. Whence Sacraments derive their value and being , namely from the Author that instituted them . BUt why are not the instruments more glorious where the effects are so admirable ? whence is it that there should lie so much power in the narrow roome of so small and common elements ? It had been worth the creating of a new creature , to be made the pledge of a new covenant ; the first fruits are of the same nature with their crop , and earnest useth to be paid in coine of the same quality with the whole after-summe . If then Sacraments are the earnests of our glory , why are not the faithfull instead of eating a morsell of bread , taken up with S t Paul into the third heavens ? why are they not in stead of drinking a sip of wine transformed with their Saviour ; and have with Steven a vision of him at the right hand of the father ? how discursive is foolish pride when it would prescribe unto God ? vaine man who undertakest to instruct thy maker in stead of praysing him ? to censure his benefits when thou shouldst enjoy them ? wilt thou not receive salvation without thine owne counsell , or art thou so foolish as to conceive nothing precious without pompe ? and to judge of the things conveighed by the value , and quality of the instrument that conveighs it ? tell me then , why it is that water a vulgar element , is held in a Cisterne of lead , and thy wine a more costly liquor , but in a vessell of wood ? Tell me the reason why that wax which in the shop haply was not priz'd at a penny , should by cleaving unto a small parcell of parchment be valuable unto a million of money ? Tell me why should that clay , which while it lay under foot was vile and dishonourable dirt , when it was applyed by Christ unto the eye of a blind man , be advanc'd unto the condition of a precious and supernaturall salve ? Is not even in works of Art , the skill of the workman more eminent in the narrowest and unfittest Subjects ? Are not the Iliads of Homer more admirable in a Nutshell than in a volume ? doe not Limmers set the highest value on their smallest draughts ? a and is there not matter of admiration , and astonishment in the meanest and most vulgar objects ? And what madnesse is it then by those reasons to undervalue faith , which are the arguments to confirme it ? as if the power of an Agent were not there greatest where the subject on which hee worketh doth conferre least ; as if the weaknesse of the element did not adde unto the wonder of the Sacrament . If it were an argument of Christs miraculous power to feed five thousand with so few loaves , why should not the miracle of his Sacrament be equall which feeds the whole Church with so slender elements ? certainly they who any way dis esteeme the seeming meanesse and emptinesse of the Sacrament , entertaining but low and vulgar conceits thereof , stumble at that same stone of foolishnesse , by which the Gentiles fell from their salvation . But wilt thou needs know both the reason why we use no other Sacraments , and why these carry with them so much vertue ? one answer resolves both . It is the Majestie of the same King that coynes his mony , and that values it ; he that frames a private mint , or imposeth another rate , is in both equally a traitor ; in the former by stealing the Kings authority , in the other by altering i● : the same Author did both institute the Sacrament and value it ; from the same power did it receive the necessity of its being , and the efficacie of its working . In covenants or conveyances the articles and instruments may be haply drawne by some Lawyer , but the confirmation of them by hand and seale , are ordinarily performed by the men themselves who are interessed in them . A Secretary may write the letter , but his Lord will himselfe subscribe and seale it . Thus the pattent of Gods covenant hath been drawn out for the benefit of Gods Church by many selected and inspired instruments , unto whom God did dictate so much of his will by divine suggestion , as his pleasure was to acquaint and edifie his Church withall . But when hee comes to confirme this his gift by hand and seale , behold then an immediate presence of his owne ; then comes Gods owne finger , that is in the phrase of Scripture a , his spirit to write as a witnesse in the soule ; and then doth God stretch out his owne hand , and reach unto us that Supper which is the seale to obsignate unto the senses the infallible truth of those covenants , and our evident interest in those benefits , which were before proclaimed in the pattent of his word . The b Apostle delivered nothing as it were by a second hand to the Corinthians , but what hee had formerly received from the Lord. Divine things are unto us c deposited , we must first be receivers , before deliverers . CHAP. V. Inferences of practice from the Author of this Sacrament . HEre then we see , first both the absurdity and the wickednesse of a wil-worship , when the same man who is to performe the obedience shall dare to appoint the lawes , implying a peremptory purpose of no farther observance than may consist with the allowance of his own judgement . Whereas true d obedience must be grounded on the majesty of that power that commands , not on the judgement of the subject , or benefit of the precept impos'd : divine laws require obedience , not so much from the quality of the things commanded ( though e they be ever holy and good ) as from the authority of him that institutes them . We are all the servants of God , and servants are but living f instruments , whose property it is to be governed by the will of those in whose possession they are . Wil-worship , and services of superstition , well they may flatter g God , they do not please him . He that requires us to denie our selves in his service , doth therein teach us that his commands stand ratherin feare , than in need of us ; in feare of our boldnesse lest we abuse them , not in need of our judgements to polish or alter them . The conquest of an enemy against the perscript of his Generall cost a Roman Gentleman his life , though his own father were the judge . The killing of a Lion contrary to the establish'd Laws of the Kings hunting , ( though it were only to rescue the King himself , whose life was set upon ) lost a poor Persian the losse of his head . The over-wise industry of the Architect in bringing not the same but a fitter peece of timber than he was commanded to the Romish Consul , was rewarded with nothing but the bundle of rods . So jealous and displeased are even men themselves , to have their own Laws undervalued by the private judgements of those who rather interpret than obey them . And therefore even those men who erected the fabricks of superstition and wil-worship , have yet ever endeavoured to derive the originall of them on some divine revelations . And that great Roman Captain Scipio , ever before the undertaking of any businesse , was wont first to enter the Capitol and pretend a consultation with the Gods touching their allowance of his intended designes , grounding all his attempts and governing all his actions by the unerring judgement of their Deities . And generally in all the Roman sacrifices the minister or servant was to attend a command before hee was to strike the beast that was offered . Horrible then and more than heathenish is the impiety of those who mixing humane inventions and ceremonies of their owne unto the substance of these sacred mysteries , and imposing them as divine duties with a necessitie of absolute obedience , do by that meanes wrench Christs owne divine prerogative out of his owne hands , and make themselves , shall I say confounders and joynt authors of his Sacraments ? nay rather indeed the destroyers of them : since as he that receives otherwise than Christ requires , receives not Christ but rather damnation ; so he that gives otherwayes than Christ instituted doth not indeed give Christ , but an Idoll of his own making . Secondly , we see here with how great reverence we ought to approach Gods Temple , to receive these deep mysteries of Salvation , which it pleas'd Christ in his owne person to institute , and with his owne presence to exhibit unto the Church : was a beast slaine for touching the Mount , and shall not a man of beastly and vile affections , bee punished for touching that table where the Lord is present ? was Moses to put off his shooes at that bush which represented Gods power , and must not we shake off our earthly and corrupt desires at those mysteries which represent his mercy ? were Nadab and Abihu destroyd before the Lord for offring strange fire at his Altar , and shall we plead immunity if we present strange soules , and a false faith at his Table ? was Adam thrust out of Paradise for his sinne in eating of the tree of knowledge ; and shall we escape if we sinne in eating of the bread of life ? even unto the institutions of mortall men , though often in their substance needlesse , in their observance difficult , and in their end not much beneficiall , so long as they keep within the compasse of indifferent things , there is requir'd not only our obedience , but our reverence . The word of God , though delivered unto us in earthen vessells , by men of like , weak , and fraile affections with our selves , yet because of that native pretiousnesse which resides in it , and of that derived glory which it brings from the spirit that reveald it , is so farre to be honor'd , as that the vessells that bring it , are to be had in high estimation , even for their works sake : But the Sacraments are not either of humane authority , as are positive lawes , nor of ; divine inspiration unto holy men , as were the Scriptures , but they are by so much the more the immediate effects of divine power , by how much they are instituted without the least concurrence of any other instrument ; being reach'd out first unto the Church of God by that immaculate and pretious hand , which was it selfe presently stretcht forth on the Crosse to embrace the weary and heavy laden . Let us not then venture to receive so sacred things with unwashen hands , as matters of meere custome , fashion , or formality . But let us look unto that high authority that ordayn'd them , on that holy mouth that blessed them , on that arme of mercy that exhibits them ; being ever assur'd that as Christ hath one hand of bounty and redemption which reacheth forth life to the worthie receiver , so hath he another of justice and power ready to avenge the injuries and contempt that shall be done to his owne holy institution . Thirdly , we see here the honourable condition of the faithfull , in that they not only receive Christ , and all the benefits of his merits and actions , but all this they receive from his owne hands . For we may not think that the actions of Christ in looking up and blessing , and breaking , and giving , were meerly temporary , locall , or confined actions , terminated only to the present company that were then with him . Certainly as the Apostles were then the representative Church , so was that a representative action , the vertue and effect whereof descends , and passeth through all successions of the Church . The arme of the Lord is not shortned or any way shrunk that it cannot still exhibit what then it did . If he can so lengthen the arme of faith in us , as to reach as farre as heaven to embrace him , he can as well stretch out his owne arme of mercy from heaven to present that unto us which he did unto his disciples . It was an admirable and unexpected honour that was shewd to Mordecay when the royall Crowne and the Kings owne apparell was put upon him , though by the service of wicked Haman : But Christ doth not only bestow on us his Kingdom in the Sacrament ( which seales unto us our inheritance with him ) nor doth only invest us with his own meritorious purple roabs , his red garments from Bozrha ( the garments of innocency and of unity ) but doth all this with his owne immediate hand ; so that our honour must needs be so much greater than was Mordecay's , by how much the roabs of Christ are more royall than the Persian Kings , and his person more sacred than was wicked Hamans . CHAP. VI. Of the Circumstances of the Institution , namely the Time and Place . AND as the Author , so the Circumstances of the Institution do not a little adde unto the excellency of this Sacrament : first for the circumstance of Time ; It was the same night wherein he was betrayed : in the evening and after Supper . In the evening or night , a time fit to prefigure a passion , and eclipse , his especially who was the Sunne of righteousnesse , and the light of the world ; a passion that brought darknesse on the very fountaine of light , the Sunne , even in the midday : In the evening , to note that now the fulnesse of time was come , wherein Christ was to accomplish the redemption of the world . In the evening or twylight when the Passeover was celebrated , learne from the condition of the time the nature as of that Legall , so in some sort of this Evangelicall Sacrament ; it is but a shaddow and dark representation of that light which shall be revealed . It hath but the glimmerings , and faint resemblances of that mercy which redeemed us , of that glory which expecteth us . In the evening at the eating of the Paschall Lamb , to note that Christs active obedience to the commands of the Law went together with his passive obedience to the curse and penaltie of the Law. He first celebrated the Passeover that therein he might restifie his performance of the Law , and then he instituted his own Supper , that therin he might prefigure his suffring of the Law. In the evening after the Passeover , to signifie the abolishing both of the Evening , and of the Passeover , the plucking away of Moses his vail , of all those dark & misty prefiguratiōs of that light , which was within a few dayes to rise upon the world . He would first celebrate the Passeover , and there nullifie it , to make it appeare unto the world that he did not therefore abrogate that holy ordinance , because he oppugn'd it , but because hee fulfil'd it , and therefore to the substance hee joynes the shaddow , the Lamb of the Jewes , to the Lamb of God , the true sacrifice , to that which was typicall , that the brightnesse of the one , might abolish and swallow up the shaddow of other . In the evening at the time of unleavened bread , to signifie that we also ( it is the Inference of the Apostle ) should keep our Feast not with the leavened bread of malice , or of wickednesse , but with the unleavened bread of sincerity and truth : That we should not venture to play the hucksters with so divine and pure mysteries , by adulterating them with either the mixture of humane inventions , or with the mud of our owne sinfull affections . In the evening at the time of Supper , to note the most wiling & ready , yea , the forward and greedy resigning himselfe into the hands of bloody and cruell men ; to signifie that unto him it was meat and drink not only to doe , but to suffer his Fathers will. In the evening of that same night , wherein he was betrayed to give first a warrant unto his Church , of his approaching passion , which , though so intollerable for the quality and burthen of it , that it could not but am●ze his humanity , and draw from him that naturall and importunate expression of the desire he had to decline it , yet in their elements did hee ascertaine the Church , that as he came to drink of the brook in the way , so hee should not shrink from drinking the very bitterest part of it . And secondly in the night wherein hee was betrayed , to forearme his poore disciples with comfort against the present losse of him , and against all that anguish which their tender hearts must needs suffer at the sight of that bloody and savage usage , which Iudas and the Jewes would shew towards their Master . And therefore in these elements he acquaints them with the nature and quality of his passion , that it should be as Bread to strengthen , and as Wine to comfort the faint hearted , to confirme the knees that tremble , and the hands that hang downe . Thirdly it was the night wherein he was betrayed , to let us understand that these words were the words of a ding man , and therefore to be religiously observed , and that this Sacrament was the work of a dying man , and therefore in its nature a Gift or Legacy . In his life time hee gave his Church , his Word , and his Miracles , he went about doing good , but now in his passion he bestowed that which added weight and value , to all his other gifts , himselfe . Other men use to bequeath their bodyes to the earth , from whence it came ; but Christs body was not to see corruption , and therefore hee bequeath'd it unto the Church . It was his body by his hypostaticall and reall but it is ours by a mysticall and spirituall union . Whatsoever fulnesse is in him , of it have we all received ; whatsoever graces and merits flow from him as the head , they trickle down as farre as the skirts of his garment , the meanest of his chosen : the paines of his wounds were his , but ours is the benefit ; the suffrings of his death were his , but ours is the mercy ; the stripes on his back were his , but the balme that issued from them ours ; the thornes on his head were his , but the Crowne is ours ; the holes in his hands and side were his , but the blood that ran out was ours : in a word , the price was his , but the purchase ours . The corne is not grinded , nor baked , nor broken for it selfe ; the grape is not br●ized nor pressed for it selfe ; these actions rather destroy the nature of the elements than perfect them ; but all these violations that they suffer are for the benefit of man. No marvell then if the Angells themselves stoop and gaze upon so deep a mysterie , in which it is impossible to decide whether is greater the Wonder or the Mercy . If we look unto the Place where this Sacrament was celebrated even there also shall we find matter of meditation , for we may not think that two Evangelists would bee so expresse and punctuall in describing the Place , i● there were not some matter of consequence to be observed in it . First then it was a borrowed roome , he that had no hole where to lay his head in , had no place where to eat the Passeover . We may not then expect in Christs new Supper any variety of rich and costly dishes ; as his Kingdome is not , so neither is his Supper of this world . It was not his purpose to make our worship of him a chargeable service , and to enjoyne us such a table , as should six our thoughts on the meats rather than on the substance which they resembled . Hee knew that where the senses are overcharg'd faith lies unexercis'd : and therefore he proportion'd his Supper both to the quality of his own estate , which was poore , & to the condition of our weaknesse , apt ( as the Church after in her love-feasts found ) to be rather tempted than edified in too much variety of outward meats . It was likewise an upper roome , to note the dignitie and divinenesse of this Sacrament , and that property of lifting up the hearts , which it should work in the receivers of it . Our thoughts and affections while conversant about these mysteries should not lie groveling on the earth , but should be raised unto high and noble contemplations . And this particular of the place may seeme to have been imitated by the Churches , in placeing the Lords Table and celebrating the Lords Supper in the Chancell or upper roome of the Temple ; besides , it was a spatious and great roome , and so it should bee , for it was a great Supper , the Supper of a King. The Disciples were then the type & representative of the whole Catholick Church , which was now by them to be begotten unto God , and therfore the Chamber must needs be a resemblance and Modell of the whole world throughout which the sound of Christs name , and the memory of his passion , should in his Supper be celebrated untill the end of all things , and then no marvell if it were a great Chamber . Lastly , it was ready spread , fitted , trimmed , and prepared . So sacred a mysterie as this may not be exhibited in an unfitted , or uncleane place , much lesse received into a corrupt and unprepared soule . The body of Christ was never to see corruption , and therefore it will never be mix'd with corruption . It lay first in a cleane womb , it was after buried in a virgin Sepulcher ; it then was taken into the brightest heavens , and it still resides in molten and purifide hearts . He that had the purity of a Dove , will never take up the loding of a Crow . Here then we see from these circumstances with what reverence and preparation , with what affection and high esteeme we should receive these sacred mysteries . The gift of a dying friend ( though of contemptible value ) is yet greatly prized for the memory of the donor ; for though the thing it selfe be small , yet is it the pledge of a great love . The words of a dying man , though formerly vile and vaine , are for the most part serious and grave , how much more pretious was the gift of Christ , who is the Almoner of Almighty God , and whose only businesse it was to give gifts unto men : how much more sacred were his last words , who all his life time spake as never man spake . The very presence of a dying man estamps on the mind an affection of feare and awe , much more should the words and gifts of him who was dead and is alive againe . Certainly he hath a flinty soule whom love as strong as death , and death the work of that love cannot melt into a sympathie of affection . In summe : the Time of this Sacrament was a time of passion , let not us be stupid ; it was a time of passeover , let not our soules be unsprinkled ; it was a time of unleavened bread , let not our doctrine of it , be adulterated with the leaven of heresie , not our soules in receiving , tainted with the leaven of malice ; it was the time of betraying Christ , let not our hands againe play the Iudas by delivering him unto jewish and sinfull soules , which will crucifie againe unto themselves the Lord of glory ; let not us take that pretious blood into our hands rather to shed it , than to drink it , and by receiving the body of Christ unworthily , make it as the sop was to Iudas even an harbenger to provide roome for Satan . Againe the place of the Sacrament was a high Roome , let not our soules lie sinking in a dungeon of sin ; it was a great roome , let not our soules be straightned in the entertaining of Christ ; it was a trimmed roome , let not oursoules be sluttish and uncleane when then the King of glory should enter in : but as the Author of those mysteries was holy by a fulnesse of grace , the elements holy by his blessing , the tyme holy by his ordination , and the place holy by his presence ; so let us by the receiving of them bee transformed as it were into their nature , and bee holy by that union unto Christ , of which they are as well the instrumentall meanes whereby it is increased , as the seales and pledges whereby it is confirm'd . CHAP. VII . Of the matter of the Lords Supper , Bread and Wine , with their Analogie unto Christ. WEE have considered the Author or efficient of this Sacrament and those circumstances which were annexed unto its Institution : we may now a little consider the essentiall parts of it , and first the elements , or matter of which it conconsisteth consecrated bread & wine : it neither stood with the outwad poverrty of Christ , nor with the benefit of the Church to institute such a sumptuous and gaudy elements as might possesse too much the sense of the beholder , and too little resemble the quality of the Saviour . And therefore he choose his Sacraments rather for the fitnesse , than the beauty of them , as respecting more the end , than the splendor or riches of his Table , and intended rather to manifest his divine power in altering poore elements unto a pretious use , than to exhibit any carnall pompe in such delicious fare as did not agree with the spiritualnesse of his Kingdome . Though he be contented out of tendernesse toward our weaknesse to stoop unto our senses , yet he will not cocker them ; as in his reall and naturall body b , so in his representative , the Sacrament , a sensuall or carnall eye sees not either forme or beauty , for which it may bee desired . Pictures ought to resemble their originalls , and the Sacrament wee know is the picture or type of him who was a c man of sorrow , and this picture was drawne when the day d of Gods fierce wrath was upon him , and can we then expect from it any satisfaction or pleasure to the senses : this body was naked on the Crosse , it were incongruous to have the Sacrament of it pompous on the Table . As it was the will of the Father , which Christ both glorifies and admires , to reveale unto babes what hee hath hidden from the wise ; so is it here his wisedome to communicate by the meanest Instruments , what he hath denied unto the choisest delicates : to feed his Daniels rather with po●lse than with all the dainties on the Kings table . And if we observe it , divine miracles take ever the poorest & meanest subjects to manifest themselves on . If he want an army to protect his Church , flies d , & frogs e , and catterpillers , and lamps f , and pitchers &c. shall be the strongest souldiers g and weapons he useth ; the lame h , and the blind i , the dumb k , and the dead l , water m , & clay n ▪ these are materialls for his power : even where thou seest the instruments of God weakest , there expect and admire the more abundant manifestation of his greatnesse , & wisedome ; undervalue not then the Bread and Wine in this holy Sacrament which doe better resemble the benefits of Christ crucified than any other the choisest delicate● . Bread and Wine , the element is double to encrease the comfort of the faithfull , that by o two things wherin it is impossible for God to deceive , wee might have strong consolation who have laid hold upon him . The p dreame is doubled said Ios●ph to Pharoah , because the thing is certaine : and surely here the element is doubled too that the grace may be the more certaine . No marvell then if those men who deny unto the people the certainty of grace , deny unto them likewise these double elements : so fit is it , that they which preached but a halfe comfort , should administer likewise but a half Sacrament . Secondly Bread and Wine . In c the Passeover there was blood shed , but there was none drunken : yea that flesh which was eaten was but once a yeare . They d who had all in types had yet their types as it were imperfect . e In the fulnesse of time came Christ , and with or ●in Christ came the fulnesse of grace , and of his fulnesse doe we receive in the Gospell , which the Jewes only expected in the promise , that g they without us might not be made perfect : these things h have I spoken saith Christ , that your joy might be full : the fulnesse of our Sacrament notes also the fullnesse of our Salvation , and of his sacrifice who is able i perfectly to save those that come unto God by him . Thirdly Bread and Wine : common , vulgar , obvious food , ( wine with water being the only knowne drinke with them in those hot Countries ) amongst the Jewes a lamb was to bee slaine , a more chargeable and costly Sacrament , not so easie for the poore to procure , And therefore in the Sacrifice of first fruits , the k poore were dispenc'd with , and for a Lamb offred a pair of pigeons . Christ now l hath broken down that partition wall , that wall of inclosure which made the Church as a m garden with hedges , and made only the rich , the people of the Jewes , capable of Gods Covenants and Sacraments : now that Gods Table hath crumms as well as flesh , a the Dogs , the Gentiles eat of it too ; the poorest in the world is admitted to it , even as the poorest that are do shift for bread , though they are not able to provide flesh . Then the Church was a b fountaine sealed up , but in Christ there was a c fountaine opened for transgressions and for sinnes . Fourthly Bread and Wine , Bread d to strengthen , and Wine to comfort . All temporall benefits e are in divine Dialect called Bread , it being the staffe f of life , and the want of which though in a confluence of all other blessings causeth famine g in a Land. See here the abundant sufficiency of Christs passion , It is the universall food of the whole Church , which sanctifieth all other blessings , without which they have no relish nor comfort in them . Sinne and the corrupt nature of man hath a venemous quality in it to turne all other good things into poyson , unlesse corrected by this antitode , this Bread h of life , that came downe from heaven . And well may it be called a bread of life , in as much as in it resides a power of trans-elementation , that whereas other nourishments doe themselves turne into the substance of the receiver , this quite otherwise transformes and affirmilates the soule unto the Image of it selfe , whatsoever faintnesse we are in , if we hunger after Christ hee can refresh us ; whatsoever feares oppresse us , if like a men opprest with feare , we thirst & gaspe after his blood , it will comfort us ; whatsoever weaknesse either our sinnes or suffrings have brought us to , the staffe of this bread will support us ; whatsoever sorrowes of mind , or coldnesse of affection doe any way surprize us , this wine , or rather this bloud ( in b which only is true life ) will with great efficacy quicken us . If wee want power , wee have the power c of Christs Crosse ; if victory , we have the victory d of his Crosse ; if Triumph , we have the triumph e of his Crosse ; if peace , we have the peace f of his Crosse ; if wisdome , we have the wisdome g of his Crosse. Thus is Christ crucified a Treasure h to his Church , full of all sufficient provision both for necessitie and delight . Fiftly , Bread and Wine , both of parts homogeneall , and alike ; each part of Bread , bread ; each part of Wine , wine ; no crumme in the one , no drop in the other , differing from the quality of the whole . O the admirable nature of Christs blood to reduce the affections and the whole man to one uniforme and spirituall nature with it selfe . In so much that when we shall come to the perfect fruition of Christs glorious Body , our very bodyes likewise shall be spirituall i bodies ; spirituall in an uniformity of glory , though not of nature with the soule . a Sinnes commonly are jarring and contentious ; one affection struggles in the same soule with another for mastery , ambition fights with malice , and pride with covetousnesse , the head plots against the heart , and the heart swells against the head ; reason and appetite , will and passion , soule & body set the whole frame of nature in a continuall combustion , like an b unjoynted or broken arme , one faculty moves contrary to the government or attraction of another , and so as in a confluence of contrary streames and winds , the soule is whirld about in a maze of intestine contentions . But when once we become c conformable unto Christs death , it presently makes of d two one , and so worketh peace , it slayeth that hatred and warre in the members , and reduceth all unto that primitive harmony , unto that uniforme spiritualnesse , which f changeth us all into the same Image from glory to glory . Sixtly Bread and Wine : as they are homogeneall , so are they g united together , and wrought out of divers particular graines and grapes into one whole lump or vessell : and therefore h Bread and blood even amongst the Heathen were used for emblemes of leagues , friendship , and Mariage the greatest of all unions . See the wonderfull effi●acy of Christ crucified to sodder as it were , and joynt all his members into one body by love , as they are united unto him by faith . They are built up as i living stones through him who is the chiefe corner stone elect and pretious unto one Temple ; they are all united by love , by the k bond or sinewes of peace unto him who is the l head , and transfuseth through them all the same vitall nourishment ; they are all the m flock of Christ reduc'd unto one fold by that one chiefe n Shepheard of their soules , who came to gather those that wandred either from him in life , or from one another in affection . Lastly Bread and Wine , sever'd and asunder ; that to be eaten , this to be drunken ; that in a loafe , this in a Cup : It is not the bloud of of Christ running in his veynes , but shed on his members that doth nourish his Church . Impious therefore is their practice , who powre Christs blood as it were into his body againe , and shut up his wounds , when they deny the Cup unto the people under pretence that Christs Body being received , the blood by way of concomitancy is received together with it : and so seale up that pretious Fountaine which he had opened , and make a monopoly of Christs sacred wounds , as if his blood had been shed only for the Priest , and not as well for the people ; or as if the Church had power to withhold that from the people of Christ which himselfe had given them . CHAP. VIII . Practicall inferen●es from the materials of the Lords Supper . HEre then we see first , in as much as these Elements are so necessary and beneficiall to that life of man , with what appetite we should approach these holy mysteries , even with hungry and thirsty soules , longing for the sweetnesse of Christ crucified . Wheresoever God hath bestowed a vitall being , hee hath also afforded nourishment to sustaine it , and an inclination and attractive faculty in the subject towards its nourishment . Even the new-borne Babe by the impression of nature , is moved to use the breasts before he knowes them . Now we which were dead in sinnes hath Christ quickned , and hath infused into us a vitall principle , even that faith by which the just do a live ; which being instilled into us , Christ beginneth to be formed b in the soule , and the whole man to be made conformable c unto him . Then are the parts organced and fitted for their severall workes ; there is an eye with Stephen to see Christ , an eare with Mary , to heare him ; a mouth with Peter , to confesse him ; a hand with Thomas , to touch him ; an arme with Simeon , to imbrace him ; feet , with his Disciples , to follow him ; a heart to entertaine him , and bowels of affection to love him . All d the members are weapons of righteousnesse ; and thus e is the new man , the new f creature perfected . Now hee that left not g himselfe amongst the Heathen without a witnesse , but filled even their hearts with food and gladnesse , hath not certainly left his owne chosen without nourishment , such as may preserve them in that estate which he hath thus framed them unto . As therefore new h Infants are fed with the same nourishment and substance of which they consist ; so the same Christ crucified , is as the cause and matter of our new birth , so the food which sustaineth and preserveth us in it : unto whose body and blood there must needs be as proportionable an appetite in a new Christian , as there is unto i Milke in a new Infant ; it being more nourishable then Milke , and faith more vitall to desire it then nature . And all this so much the rather , because he himselfe did begin unto us in a more bitter Cup. Did he on his Crosse drink k Gall and Vinegar for me , and that also made infinitely more bi●ter by my sinnes , and shal● not I at his Table drink Wine for my selfe , made infinitely sweeter with the blood which it conveighs ? Did hee drink a Cup l of bitternesse and wrath , and shal not I drink the Cup of blessing m ? Did he eat the bread of affliction , and shall not I eat the bread of life ? Did he suffer his Passion , and shall not I enjoy it ? Did he stretch out his hands on the Crosse , and shall mine be withered and shrunken towards his Table ? Certainly it is a presumption that he is not only sick but desperate , who refuseth that nourishment which is both food to strengthen , and Physick to recover him . Secondly , the benefit of Christ being so obvious as the commons , and so sufficient as the properties of these Elements declare : we see how little we should be dismaid at any either inward weaknesses and bruses of minde , or outward dangers and assaults of enemies , having so powerfull a remedy so neere unto us : how little we ought to trust in any thing within our selves , whose sufficiency and nourishment is from without . There is no created substance in the world but receives perfection from some other things ; how much more must Man who hath lost his owne native integrity go out of himselfe to procure a better estate , which in vaine he might have done for ever , had not God first ( if I may so speak ) gone out of himselfe , humbling the Divine Nature unto a personall union with the humane . And now having such an Immanuel as is with us , not only by assuming us unto himselfe in his incarnation , but by communicating himselfe to us in these sacred Mysteries : whatsoever weaknesses dismayes us , his body is bread to strengthen us , whatsoever waves or tempests rise against us : his wounds are holes to hide and shelter us : what though sinne be poyson , have we not here the bread of Christ for an Antidote ? What though it be red as Skarlet , is not his blood of a deeper colour ? What though the Darts of Satan continually wound us , is not the issue of his wounds the balme for ours ? Let me be fed all my dayes with bread of affliction , and water of affliction , I have another bread , another Cup to sweeten both . Let Satan tempt mee to despaire of life , I have in these visible and common Elements , the Author of life made the food of life unto me ; let who will perswade me to trust a little in my owne righteousnesse , to spie out some gaspings and faint reliques of life in my selfe : I receive in these signes an all-sufficient Saviour , and I will seeke for nothing in my selfe when I have so much in him . Lastly , we see here , both from the example of Christ who is the patterne of unity , and from the Sacrament of Christ which is the Symboll of unity , what a conspiracy of affections ought to be in us , both betweene our owne , and towards our fellow-members . Thinke not that thou hast worthily received these holy mysteries , till thou finde the image of that unity which is in them , conveighed by them into thy soule . As the breaking of the bread is the Sacrament of Christs Passion , so the aggregation of many graines into one masse should be a Sacrament of the Churches unity a . What is the reason that the bread and the Church should be both called in the Scripture by the same name ? The bread b is the body of Christ , and the Church c is the body of Christ too ? Is it not because as the bread is one Loafe out of diverse cornes , so the Church is one body out of diverse Beleevers ; that the representative , this the mysticall body of the same Christ. Even as the Word , d and the Spirit , e , and the faithfull , f , are in the Scripture all called by the same name of seed g , because of that assimulating vertue , whereby the one received , doth transforme the other into the similitude and nature of it selfe h . If the beames of the Sunne , though divided and distinct from one another , have yet a unity in the same nature of light , because all pertake of one native and originall splendor : if the limbes of a Tree , though all severall , and spreading different wayes , yet have a unity in the same fruits , because all are incorporated into one stock or root : if the streames of a River , though running diverse wayes , doe yet all agree in a unity of sweetnesse and cleerenesse , because all issuing from the same pure Fountaine : why then should not the Church of Christ , though of severall and divided qualities and conditions , agree in a unity of truth and love , Christ being the Sunne whence they all receive their light , the Vine l into which they are all ingrafted and the Fountain m that is opened unto them all for transgressions and for sins . CHAP. IX . Of the Analogy and proportion betweene the holy Actions used by Christ in this Sacrament , and Christ himselfe who is the substance of it . IT followes now , that we enquire farther into the nature of this holy Sacrament , which will be explained by considering the Analogie , fitnesse , and similitude betweene the signes , and the things signified by them , and conferred or exhibited together with them , which is Christ the Lord. Now , this Analogie or fitnesse as it hath been in some generall manner expres'd in the nature or quality of the elements substantially or physically taken ; so more expressely and punctually is it propos'd unto us in those holy a actions which doe alter in the use , and make it a Sacrament . And first we finde that Christ tooke the Bread and Wine , and blessed it , and gave thanks , and so consecrated it , or set a part unto a holy or solemne use , which is the reason why Saint Paul calls it a Cup of blessing ; so that unto the Church it ceaseth c to be that which nature had made it , and beginnes to be that unto which the blessing had consecrated it : In like manner did the eternall Sonne of God assume into the subsistance of his owne infinite person , the whole nature of man , the body and the soule , by the vertue of which wonderfull union notwithstanding the properties of the divine nature , remaine absolutely intransient and uncommunicable unto the humane ; yet are there shed from that inexhaustible fountaine many high and glorious endowments , by which the humanity under this manner of subsistence is d annoynted , consecrated , e sealed , and set apart for that work of incomprehensible love and power , the redemption of the world : and secondly as the Bread is taken by us from Christ in the nature of a gift , he brake it and gave it to his Disciples ; so is the humane nature taken by Christ from the Father as a gift f , from the good pleasure of God. Thirdly , as the taking of the Bread by Christ did alter only the manner of its being , the operation , and efficacy , the dignity and use , but no way at all the element or nature of the Bread. Even so the taking of the humane body by Christ did conferre indeed upon it many glorious effects , and advance it to an estate farre above its common and ordinary capacity ( alwayes yet reserving those defects and weaknesses which were required in the aeconomie , and dispensation of that great work for which he assumed it ) but yet he never alterd the essentiall and naturall qualities of the body , but kept it still within the measure and limits of the created perfection which the wisdome of God did at first share out unto it . Lastly , to ( come neerer unto the Crosse of Christ ) as hee did by prayer and thanksgiving consecrate their elements unto a holy use ; so did he immediately before his passion ( of which this is the Sacrament ) make that consecratory g prayer and thanksgiving which is registred for the perpetuall comfort of his Church . The second Action is the breaking of the Bread , and powering the Wine into the Cup , which doth neerly expresse his crucified Body ; where h the joynts were loosed , the sinewes torne , the flesh bruized and peirced , the skin rent , the whole frame violated by that straining and razeing and cutting , and stretching , and wrentching , which was used in the crucifying of it , and by the i shedding of that pretious blood which stop'd the issue and flux of ours . It were infinite and intricare to spin a meditation into a controversie , about the extent and nature of Christs passion : but certainly , whatsoever either Ignominie , or Agony his body suffered ( which two ● conceive to comprize all the generalls of Christ crucified ) are if not particularly expressed , yet typically and sacramentally shaddowed and exhibited in the Bread broken , and the Wine powred out . The third Action was the giving , or delivering of the Bread and Wine : which first , evidently expresseth the nature and quality of Christ crucified , with these benefits which flow from him , that they are freely bestowed upon the Church , which of it selfe had no interest or claime unto any thing save death . Secondly , we see the nature of Christs passion , that it was a free , voluntary , and unconstrained passion , for though it be true that Iudas a did betray him , and Pilate deliver him to bee crucified : yet none of this was the giving of Christ , but the selling of him . It was not for us , but for mony that Iudas deliver'd him , it was not for us , but for feare that Pilate deliver'd him : b but God deliver'd the Sonne , and the Sonne deliver'd himselfe with a most mercifull and gracious will to bestow his death upon sinners , and not to get , but to be himselfe a price . The Passion then of Christ was most freely undertaken c ( without which free-will of his own , they could d never have laid hold on him ) and his death was a most free and voluntary explication , his life was not wrentched nor wrung from him , nor snatch'd or torne from him by the bare violence of any forraine Impression ; but was with a loud voice ( arguing nature not brought to utter decay ) most freely e surrendred and f laid downe by that power which did after reassume it . But how then comes it to passe that there lay a necessicie g upon Christ of suffring , which necessicie may seeme to have enforc'd and constrain'd him to Golgatha , in as much as hee himselfe did not only shrinke , but even testifie his dislike of what he was to suffer by a redoubled prayer h unto his Father that that Cup might passe from him ? doth not feare i make Actions involuntary , or at least derogate and detract from the fulnesse of their liberty ? and Christ did feare k , how then is it that Christs Passion was most voluntary though attended with necessitie , feare , and reluctance ? surely it was most voluntary still , and first therefore necessary because voluntary , the maine and primitive reason of the necessitie , being nothing else but that immutable will which had fore-decreed it . Christs death then was necessary by a necessitie of the event , which musts needs come to passe after it had once been l fore-determined by that most wise will of God , which never useth to repent him of his counsells ; but not by a necessitie of the cause , which was most free and voluntary . Againe , necessary it was in regard of the Scriptures , whose truth could not miscarry , in regard of the promises made of him , which were to be performed , in regard of propheticall predictions which were to be fulfilled , in regard of typicall prefigurations , which were to bee abrogated , and seconded with that substance which they did fore-shaddow , but no way necessary in opposition to Christs will , which was the first mover into which both this necessitie and all the causes of it are to be finally resolv'd . And then for the fear and reluctance of Christ , noe marvell if he who was in all things like unto us , had his share in the same passions and affections like wise though without sin . But neither of these did any way derogate from the most free Sacrifice which hee himselfe m offered once for all , in asmuch as there was an absolute submission of the inferiour to the higher will , and the inferiour it selfe , shrunk not at the obedience , but at the pain . To explaine this more cleerly , consider n in Christ a double Will , or rather a double respect of the same Will. First the naturall Will of Christ , whereby hee could but wish well unto himselfe , and grone after the conservation of that being , whose anguish and dissolution did now approach ; whereby he could not upon the immediate burden o of the sinne of man , and the wrath of God but o feare , p and notwithstanding the assistance of Angells q drop downe a sweat r , as full of wonder as it was of torment , great drops of blood , and then no marvell if we here , Father if it be possible let this Cup passe from me . But then again consider not the naturall , but the mercifull will of Christ by which he intended to appease the wrath of an offended , & by any other unsatisfiable God ; the removall of an unsupportable curse , the redemption , of his own , and yet his fellow creaturs , the giving them accesse unto a father , who was before a consuming fire , in a word , the finishing of that great work which the Angles desire to looke into , and then wee finde that hee did freely lay downe his life and most willingly embraced what hee most naturally did abhorre . As if Christ had said ( if wee may venture to paraphrase his sacred words ) Father thou hast united mee to such a nature whose Created and Essentiall property it is to shrink from any thing that may destroy it , and therefore if it be thy Will let this Cupp passe from mee : But yet I know that thou hast likewise annoynted mee to fullfill the eternall Decree of thy love , and to the performance of such an office the dispensation wherof requires the dissolution of my assumed nature , and therefore not as I , but as thou wilt . So then both the desire of preservation was a naturall desire , and the offring up of his Body was a free-will offring . And indeed the light of nature hath required a kind of willingnesse , even in the Heathens bruit Sacrifices . And therefore the beast s was led , and not haled to the Altar ; and the struggling of it , or flying and breaking from the Altar , or bellowing and crying was ever counted ominous and unhappy . Now our Saviour Christs willingnesse to offer up himselfe is herein declared , in that hee opened b not his mouth ; in that he suffred such a death wherein hee first did beare c the Crosse before it bore him , in that hee dehorted d the women that followed after him to weepe or expresse any passion of willingnesse for his death . Thus did hee in his passion , and still doth in his Sacrament really , perfectly , and most willingly give himselfe unto his Church . In somuch as that the Oyle of that unction which consecrated him unto that bitter worke , is called an Oyle e of gladnesse . So then Christ freely offreth both in himselfe Originally , and in his Sacraments Instrumentally , all grace sufficient for nurishment unto life , to as many as reach forth to receive or entertaine it . CHAP. X. Of the fourth Action , with the reasons why the Sacrament is to be eaten and drunken . THe fourth and last Action made mention of in this Sacrament , is the eating of the bread , and the drinking of the wine , after wee have taken them from the hands of Christ : to signifie unto us , that Christ crucified is the life and food of a Christian that receiveth him . Here are the degrees of faith : first we take Christ , and then we eat him . There are none that finde any nourishment or relish in the blood of Christ , but those who have received him , and so have an interest , propriety , and title to him . He must first be ours , before we can taste any sweetnesse in him ; ours first in possession and claime , and after ours in fruition and comfort . For all manner of sweetnesse is a consequent and effect of some propriety which we have unto the good thing which causeth it ; unto the which the neerer our interest is , the greater is the sweetnesse that we finde in it . In naturall things we may observe , how nothing will be kindly nourished in any other place or meanes , than those unto which nature hath given it a primitive right and symthy . Fishes perish in the aire , and Spice-trees dye and wither in these colder Countries , because Nature had denyed them any claime or propriety unto such places . We are all branches , and Christ is a Vine : now no branch receiveth juyce or nourishment , unlesse first it be inserted into the stock . If we are not first ingrafted into Christ , and so receive the right of branches , we cannot expect any nourishment from him . As the name which was written in that white Stone , was knowne unto him only that had it , so in these mysteries which have the impresse and character of Christs Passion on them ; Christ is knowne and enjoyed onely by those , who first take him , and so have a hold and right unto him . But why is it that Christ in this Sacrament should be eaten and drunken ? Cannot the benefit of his Passion be as well conveighed by the eye as by the mouth ? It was the joy a of Abraham that he saw Christs day , the comfort b of Simeon that hee had seene Gods salvation , the support c of Stephen that hee saw Christ in his kingdome , the faith d of Thomas that he saw his resurrection ; and why is it not enough that wee see the passion of Christ in this Sacrament , wherein he is crucified e before our eyes ? Certainly f if wee looke into the Scriptures wee shall find nothing more common , than the Analogie and resemblance betwixt spirituall grace and naturall food . Hence it is that we so often read of g Manna from Heaven , Water from the Rock , Trees in Paradise , Apples i and Flagons for Christs Spouse , Wisdomes feast k , and the marriage feast l of hungring m and thirsting , and sucking of marrow and fatnesse , and Milke n , and Honey , and infinite the like expressions of divine grace : the reasons whereof are many and important . First , to signifie the benefit we receive by Christ crucified , exhibited unto us in his last Supper , by that o Analogie and similitude which is betwixt him and those things we eat and drink . Now meates are all either Physicall , common , or costly , either for the restoring , or for the supporting , or for the delighting of nature ; and they have all some of those excellent properties of good p which Aristotle hath observed , either to conserve nature entire , or to restore it when it hath beene violated , or to prevent diseases ere they creep upon it . And all these benefits do the faithfull receive by Christ. First , his body and blood is an Antidote against all infections of sin , or feare of death . When he said , Feare q not , it is I. It was an argument of comfort which no temptation could repell . Secondly , it hath a purging and purifying property . The r blood of Christ clenseth us from all sinne . Thirdly , it hath a quickning , preserving , and strengthning power . Christ s is our life , and our t life is hid with Christ u , and Christ liveth in us , and he hath quickned w us together with Christ , and we are a able to do all things through Christ that strengtheneth us . And lastly , it hath a joying and delighting property , I rejoyce b in nothing but in the Crosse of Christ : I count c all things dung that I may winne Christ , and I protest d by our rejoycing which we have in Christ. Whether we want Physick to cure us , or strong meats to nourish us , or sweet meats to delight us , Christ is unto us all in all , our health , our strength , our joy . Secondly , the Sacrament is eaten and drunken , to signifie the necessity we stand in of Christ crucified : many things there are usuall in the life of man both for delight and profit ; beautifull and pleasant objects for the eye ; melody and harmony for the eare ; ointments and odours for the smell ; curiosities and luxuriancies of invention for the fancie : but there is no faculty of nature that doth so immediately concurre to the support and preservation of the whole man , as the sense of Tasting , which is , as it were the Sluce & in-let to life ; without which we have not so much as a capacity of that delight , which other objects of an inferiour and subordinate nature can afford : even so many things there e are wherein the children of God may and ought to take pleasure and solace , even as many as we acknowledge from God for blessing ; but there is nothing in the world which is the object and principle of our life , but only Christ : no quality in man , which is the Instrument and Organ of our life , but onely a lively and operative faith , by which only we taste f how gracious the Lord is . The just g shall live by faith ; and I live h by the faith of the Son of God : and where i the body is , thither do the Eagles flye , that they may eat and live . Thirdly , the Sacrament is eaten and drunken to shew unto us the greedy desire which is and ought to be in the hearts of Beleevers towards Christ crucified . There is no one faculty in man will so much put to its utmost for procuring satisfaction , as this of Tasting if once brought into anguish or straits . Because as Death k in the generall is most terrible , so much more that lingring l death which consumes with famine ; and therefore no power of nature more importunate and clamorous for satisfaction ; no motive stronger to worke a love , and attempt a conquest on any nation , than an experience of such excellent commodities as may from thence be obtained for the releeving of this one faculty . And therefore Almighty God when he would provoke the people to forsake Egypt , and comfort them with the newes of a better Countrey , describes it by the plenty that it brought forth ; I m will bring you to a Land which floweth with Milke and Honey . And when the people murmured against God in the Wildernesse , all that hatred of Egypt which the tyranny of the Land had wrought in them , all the toyle and servitude that was redoubled on them , was wholly swallowed up by the one consideration of flesh-pots b and Onions which they there enjoyed . And c when by Gods appointment Spies were sent into Canaan , to enquire of the goodnesse of the Land , their Commission was to bring of the fruit of the Land unto the people , that thereby they might be encouraged unto a desire of it . And we finde how the Roman Emperours did strictly prohibit the transportation of Wine , or Oile , or other pleasant commodities unto barbarous Nations , left they might prove rather temptations to some mischievous designe , than matters of mutuall intercourse and trafique . No marvell then if the Sacrament of Christ crucified , who was to be the Desire e of all Nations , the desire of whom was not only to transcend and surpasse , but even ( after a sort ) to nullifie f all other desires , be received with that faculty which is the seat of the most eager and importunate desire . Fourthly , we eat and drink the Sacrament , to intimate unto us the conformity of the faithfull unto Christ. As in all the appeties and propensions of naturall things we finde an innate amity , betwixt the natures that doe so incline towards , or imbrace one another , so principally in this maine appetite unto food , is there ever found a proportion betweene nature and its nourishment : insomuch , that young a Infants are nourished with that very matter of which their substance consisteth . Whatsoever hath repugnant qualities unto nature , she is altogether impatient of it , and is never quieted till one way or other she disburthen her selfe . And thus is it , and ought to be betwixt Christ and the faithfull ; there is a conspiracy b of affections , motions , passions , desires , a conformity of being in holinesse , as well as in nature , a similitude , participation , and communion with Christ in his death , sufferings , glory . All other things in the world are very unsuitable to the desires of faith , nor are able to satiate a soule which hath tasted Christ , because we finde something in them of a different , yea , repugnant nature , unto that pretious faith by him infus'd : no man having tasted old Wine desireth new , for he saith the old is better : and therefore howsoever the wicked may drinke iniquity like water , and role c it under their tongue as a sweet thing ; yet the children of God , who have beene sensible of that venimous quality which lurketh in it , and have tasted of that bread which came downe from Heaven , never d thirst any more after the deceitfull pleasures , the stolne e waters of sinne ; but no sooner have they unadvisedly tasted of it , but presently they feele a warre in their bowels , a strugling and rebellion betweene that faith by which they live , and that poyson which would smother and extinguish it , which by the efficacy of faith , whereby we a overcome the world , is cast out and vomited up in an humble confession , and so the faithfull do re-gaine their fellowship with Christ , who as he was by his m●rits our Saviour unto remission of sins , b so is he by his holinesse our example , and by his Spirit our head , unto newnesse of life . CHAP. XI . Of other Reasons why the Sacrament is eaten and drunken , and of the manner of our union and incorporation into Christ. FIfthly , wee eat and drinke the Sacrament of Christ crucified , to signifie that reall and neere incorporation of the faithfull into Christ their head ; for the end of eating is the assimulation of our nourishment and the turning of it into our owne nature and substance , whatsoever cannot bee assimulated is ejected : and thus is it between us and Christ ; whence it commeth that wee so often read of the c Inhabitation of Christ in his Church , of his more peculiar presence d with and in his people , of our spirituall c ingrasture into him by faith , of those more neere and approaching relations of Brotherhood d , and coinheritance e between Christ and us , that mutuall interest , fellowship , and society which wee have each to other , with infinite other expressions of that divine and expresselesse mixture whereby the faithfull are not only by a consociation of affections f and confederacy of wills , but by a reall though mysticall union ingrafted , knit , and as it were joynted unto Christ by the sinew of faith , and so made heires of all that glory and good which in his person was purchased for his members , and is from him diffus'd on them as on the parts and portions of himselfe . So that it pleaseth Gods spirit ( as some g do observe ) so farre sometimes to expresse this union betwixt Christ and his Church , as to call the Church it selfe by the name of Christ , and every where almost to interest h himselfe in the injuries and suffrings of his Church , yea i to esteeme him self incompleat and maimed without it . And here this mysticall unity between Christ & his Church being by eating and drinking so expressely signified , and in the Sacrament so gratiously obsignated unto us , it will not be impertinent to enlarge somewhat on so divine a point : whersoever any thing hath so inward a relation and dependancy on something else , as that it subsisteth not , nor can retaine that integrity of being which is due unto it , without that whereon it dependeth , there is necessarily requir'd some manner of union between those two things by meanes whereof the one may derive unto the other , that influence and vertue whereby it is preserved : for broken , discontinued and ununited parts receive no succour from those from which they are divided . ( All manner of activity requiring a contract , and immediatnesse between the Agent and the subject ) and this one proofe of that omnipresence and immensity which we attribute unto God , whereby he filleth b all creatures , bestowing on them all that generall influence and assistance of his Providence whereby they live c and move and have their being . But besides this universall presence of God wherwith he doth equally fill all things by his essence , which were from eternity wrapped up in his power and wisedome ; there is a more speciall presence and union of his unto the creature ; according as he doth in any of them exhibit more expresse Characters of his glorious Attributes : In which sense he is said to be in d Heaven , because hee doth there more especially manifest his power , wisedome , and majesty ; in e the soft and still voice because there his lenity was more conspicuous , in the burning bush f and in the light cloud , because in them his mercy was more express'd , in the mount Sinah , because there his h ●errour was especially declared . According unto which different diffusions of himselfe on the Creature and dispensation of his Attributes , God ( without any impeachment of his Immensity ) may be said to be absent , to depart , and to turne away from his Creature , as the words are every where in the Scriptures used . Thus is God united to the creature in generall , by the right of a Creator , upholding i all things by his mighty word , without the participation whereof they could not but be annihilated and resolved into their first nothing : but besides , there is a more distinct and nobler kind of union unto his more excellent Creature , man ? for as there are some things which partake only of the vertue and efficacy , others which partake of the Image and nature of the Sunne ; as the bowels of the earth recceive only the vertue , heat and influence , but the beame receives the very Image and forme of it , light : so in the creatures , some partake of God only as an Agent , as depending on his eternall power from whence they did originally issue , and by which they doe now still subsist , and so receive only some common Impressions and foot prints of divine vertue , whereby they declare k his glory , others partake of the Image l of God , of the divine m nature as Saint Peter speaks , and receive from him those two speciall properties wherein principally consists the Image of God , holinesse and happinesse , that giving perfection to our working , and this to our being , ( which two satisfie the whole compasse of a created desire ) and so declare his love ; some acknowledge God as their maker , others as their Father , in them is dependance and gubernation only , in these is cognition and inheritance . The bond of this more speciall union of the reasonable creature unto God , was originally the Law of mans creation , which did prescribe unto him the forme , and limits of his working , and subordination unto God , which knot he by his voluntary aversation violating and untying , there did immediately ensue a dis-union between God and man , so saies the Prophet , your sinnes u have separated between you and your God. Now as the parts of a body so long as they are by the naturall bonds of joynts and sinewes united to the whole , doe receive from the fountaines of life , the heart and the braine , all comfortable supplies for life and motion , which are due unto them ; but being once dissolved and broken off , there then ceaseth all the interest which they had in the principall parts : so as long as man by obedience to the Law , did preserve the union between God and him intire , so long had he an evident participation of all those graces spirituall , which were requisite to the holinesse and happinesse of so noble a creature : but having once transgress'd the Law , and by that meanes broken the knot , he is no more posses'd of that sweet illapse and influence of the spirit , which quickneth the Church unto eternall life ; but haveing united himselfe unto another head , and subjected his parts unto another Prince , even the Prince x that ruleth in the children of disobedience , hee is utterly destitute of all divine communion an alien y from the common-wealth , and by consequence from all the priviledges of Israel , a stranger from the covenant of promise , unacquainted with , yee unable to conceive aright of spirituall things , quite shut z out from the Kingdome , yea without God in the world . And thus farre wee have considered the severall unions , which are between the creatures either in generall as creatures , or in particular as reasonable , and God consider'd in the relation of a Creator , which will give great light to understand both the manner and dignity of this mysticall and evangelicall union betwixt the Church and Christ consider'd under the relation of a Redeemer , by whom we have re-union a and accesse to the Father ; in whom only he hath accepted b us againe , and given unto us the adoption of children . Now as in the union of God to the creatures , we have before observed the differences of it , that it was either generall unto all , or speciall unto some , in which he did either more expressely manifest his glory , or more gratiously imprint his Image : so also in the union of Christ unto us , we may observe something generall whereby he is united to the whole mankind , and something speciall whereby he is united unto his Church , and that after a double manner ; either common unto the whole visible assemblie of the Christians , or peculiar and proper unto that invisible company who are the immediate members of his misticall body . First , then c all man kind may be said to be in Christ , in as much as in the mistery of his incarnation hee tooke on him the selfe same nature , which maketh us to be men , and wherby hee is as properly man as any of us , d subject to the same infermities , liable and naked to the same dangers & temptations , moved by the same Passion , obedient to the same lawes with us , with this only difference , that all this was in him sinlesse and voluntary , in us sinfull and necessary . Secondly , besides this , there is a farther union of Christ unto all the Professors of his truth in knowledge and explicite faith , which is by a farther operation infusing into them the light of truth , and some generall graces that which make them serviceable for his Church ; even as the root of a tree , will sometimes so farre enliven the branches as shall suffice unto the bringing forth of leaves , though it supply not juyce enough for solid fruit : for whatsoever graces the outwad professors of Christianity do receive , they have it all derived on them from Christ ; who is the dispencer of his Fathers bounty , and who inlightneth every man that commeth into the World. Thirdly , there is a more speciall and neere union of Christ to the faithfull , set forth by the resemblances of building c , ingrasture d , members e , marriage f , and other the like similitudes g in the Scriptures , whereby Christ is made unto us the Originall , and well-spring of all spirituall h life and motion , of all fulnesse i and fructification k . Even as in naturall generation , the soule is no sooner infus'd and united but presently there is sense and vegetation derived on the body : so in spirituall new birth , as soone as Christ is formed l in us as the Apostle speakes , then presently are we quickned m by him , and all the operations of a spirituall life , sense of sin , vegetation , and growth in faith , understanding and knowledge of the mysterie of godlinesse , taste and relish of eternall life , begin to shew themselves in us . We n are in Christ by grace , even as by nature we were in Adam . Now o as from Adam there is a perpetuall transfusion of Originall sin on all his posterity , because we were all then not only represented by his person , but contained in his loynes ; so from Christ , who on the Crosse did represent the Church of God , and e in whom we are , is there by a most speciall influence transfus'd on the Church , some measure f of those graces , those vitall motions , that incorruption , purity , and holinesse , which was given to him without measure ; that he alone might be the Author g and Originall of eternall salvation , the consecrated Prince h of glory to the Church : from which consecration of Christ , and sanctification of the Church , the Apostle inferres a union betweene Christ and the Church ; for he that sanctifieth and they that are sanctified are of one . And all this , both union or association with Christ , and communion in those heavenly graces which by spirituall influence from him are shed forth upon all his members , is brought to passe by this meanes originally , because i Christ and we do both partake of one and the selfe-same spirit , which spirit conveighs to the faithfull , whatsoever in Christ is communicable unto them . For as the members naturall of man are all conserv'd in the integrity and unity of one body , by that reasonable soule which animates , enlivens , and actuates them , by one simple and undivided information , without which they would presently fall asunder and moulder into dust : even so the members of Christ are all firmely united unto him , and from him receive all vitall motions , by meanes of that common Spirit , which in Christ above measure , in us according unto the dispensation of Gods good will , worketh one and the selfe-same life and grace ; so that by it , we are all as really compacted into one mysticall body , as if we had all but one common soule . And this is that which we beleeve touching our a fellowship with the Sonne , as S. Iohn cals it ; the cleere and ample b apprehension whereof is left unto that place where both our union and likenesse to him , and our knowledge of him shall be made perfect . Sixtly , we eat and drink the Sacrament of Christs Passion , that thereby we may expresse that more closse and sensible pleasure which the faithfull enjoy in receiving of him . For there is not any one sense whose pleasure is more constant and expresse , than this of Tasting : the reasons whereof are manifest . For first it followes by the consequence of opposites , that that faculty when fully satisfied , must needs be sensible of the greatest pleasure whose penury & defect brings the extreamest anguish on nature . For the evill of any thing being nothing else but an obliquity and aberration from that proper good to which it is oppos'd . It must needs follow , that the greater the extent and degrees of an evill are , the more large must the measure of that good be in the distance from which that evill consisteth . Now it is manifest that the evill of no senses is so oppressive and terrible unto nature , as are those which violate the taste and touch ( which later is ever annexed to the former ; ) no ugly spectacles for the eyes , no howles or shrikings for the eare , no stench or infection of aire for the smell , so distastefull , through all which the anguish of a famine would not make a man adventure to purchase any food , though affected even with a noisome qualities . Secondly , the pleasure which nature takes in any good thing , is caused by the union thereof to the faculty , by meanes whereof it is enjoyed ; so that the greater the union is , the more necessarily is the pleasure of the thing united . Now there is not any faculty whose object is more closely united unto it than this of Tasting : in Seeing , or Hearing , or Smelling , there may be a farre distance betweene us and the things that do so affect us , but no tasting without an immediate application of the object to the faculty . Other objects satisfie though without me , but meats never content nor benefit till they be taken in . Even so is it with Christ and the faithfull : many things there are which affect them with pleasure , but they are without , and at a distance ; onely Christ it is , who by being and dwelling b in them , deligheth them . Lastly , we eat and drink the Sacrament of Christ crucified , that therein we may learne to admire the wisdome of Gods mercy , who by the same manner of actions doth restore us to life , by which we fell from it . Satan and Death did first assault our eare , and then tooke possession of us by the mouth ; Christ and faith chose no other gates to make a re-entry and dispossesse them . Thus as skilfull Physitians doe often cure a body by the same meanes which did first distemper it , quench heats with heat , and stop one flux of blood by opening another : so Christ that he may quell Satan at his owne weapons , doth by the same instruments and actions , restore us unto our primitive estate by which he had hurried us downe from it . That those mouthes which were at first open to let in death , may now much more be open , not only to receive , but to praise him , who is made unto us the Author and Prince of life . CHAP. XII . Inferences of Practice from the consideration of the former Actions . THESE are all the holy actions we finde to have been by Christ and his Apostles , celebrated in the great mystery of this Supper : all other humane accessions and superstructions , that are by the policy of Satan and that carnall affection , which ever laboureth to reduce Gods service unto an outward and pompous gaudinesse , foisted into the substance of so divine a work , are all of them that straw a and stubble , which hee who is a consuming b fire , will at last purge away . Impotent Christ was not that he could not , nor malignant that hee would not appoint , nor improvident that he could not foresee , the needfulnesse of such actions , which are by some proposed , not as matter of ornament , comelinesse and ceremony , ( a thing left ever arbitrary to the Church ) but are obtruded on consciences ( swayed with superstitious pompousnesse ) for matters substantiall and necessary to be observed . As if God , who in the first Creation of the world from nothing , did immediately after the work produc'd cease from all manner of further Creations , did in the second creation of the world from sinne , not finish the work himselfe , but leave it imperfect , to be by another consummated and finished . Certainly whatsoever humane Inventions doe claime , direct , proper , and immediate subscription of Conscience , and doe propose themselves as essentiall , or integrall , or any way necessary parts of divine mysteries ; they doe not onely rob God of his honour , and intrude on his Soveraignty , but they doe farther lay on him the aspersion of an imperfect Saviour , who standeth in need of the Churches concurrence , to consummate the work which he had begunne . Away then with those Actions of elevation , adoration , oblation , circumgestation , mim●call gestures , silent whisperings , and other the like incroachments , in the supposed proper and reall sacrifice of Christ in the Masse , ( wherein I see not how they avoyd the guilt of Saint Pauls fearfull observation . To crucifie againe the Lord of glory , and put him unto an open shame : ) In which things g as in sundry others they do nothing else , but imitate the carnall ordinances of the Jewes and the Heathenish will-worship of the Ethnicks , who thought rather by the motions of their bodies , than by the affections of their hearts , to wind into the opinion and good liking of their Gods. Certainly h affectation of Pomp , Ceremony , and such other humane superstructions on the divine institution ( I alwaies except Ecclesiasticall observances which being imposed for order , and used with decencie , Paucity , and indifferencie , are not lawfull only , but with respect to the Authority which requires them , obligatory also ) I say all other pompous accumulations , unto the substance of Christs Sacramentr , are by Tertullian made the characters and presumptions of an Idolatrous service . True it is indeed that the Ancients make mention , out of that fervour of Love and Piety towards so sacred mysteries of Adoration i at them , and of carrying k the remainders of them unto the absent Christians ; but as in other things , so here likewise wee finde it most true , that things by devout men begunne piously and continued with zeale , doe after , when they light in the handling of men otherwise qualified , degenerate into superstition , the forme purpose , end and reason of their observation being utterly neglected ; It being the contrivance of Satan to raise his Temple after the same forme , and with the same materialls whereof ●ods consisteth , to pretend the practice of the Saints for the enforcement of his owne Projects , to transforme himselfe into an Angel l of light , that hee may the easier mislead unstable and wandring soules , and to retaine at least a forme m of Godlinesse , that he may with lesse clamor and reluctancy with-draw the substance . And as in many other things , so hath hee herein likewise abus'd the Piety of the best men , unto the furtherance of his owne ends . That Adoration , which they in and at the mysteries did exhibit unto Christ himselfe , ( as indeed they could not choose a better time to worship him in ) he impiously derives upon the creature , and makes it now to bee done not so much at , as unto the elements , making them as well the terme , and object , as occasion of that worship which is due only to the Lord of the Sacrament : That carrying about and reserving of the Eucharist , which the primitive Christians used for the benefit of those who either by sicknesse , or by persecutions , were with-held from the meetings of the Christians ( as n in those dayes many were ) is by him now turned into an Idolatrous circumgestation , that at the sight of the Bread , the people might direct unto it that worship , which is due only to the person whose passion it representeth , but whose honour it neither challengeth nor knoweth ; and certainly if wee veiw the whole fabrick either of Gentilisme or Heresie , we shall observe the methods and contrivances of Satan , most often to drive at this point , that either under pretence o of divine truth or under imitation p of divine Institutions retaining the same materiall Actions which God requires , or with the godly have piously , or upon temporary reasons observed , he may convay into the hearts of men his owne poyson , and imprint an opinion of holinesse towards his owne devices : for howsoever his power and tyranny have done much mischiefe to Gods Church , yet his master-peece is that cunning and deceit which the Scriptures q so often takes notice of . Secondly , we see here what maner of men wee ought to be in imitation of these blessed Actions , that we may be conformable r unto the death of Christ. First , as he when hee took these elements , did consecrate them unto a holy use , so we when we receive them , should first consecrate our selves with thanksgiving and prayer , unto a holy life . For if not only amongst Christians s but even amongst Heathens t themselves , it hath been by the Law of nature receiv'd for a religious custome not to eat their ordinary food without blessing , and prayer , with how much more fervency of prayer should we call upon the name of the Lord , when we take this Cup of salvation , this bread of life , wherein we doe not only taste how gratious the Lord is , but doe eat and drink the Lord himselfe . And therefore u the Church hath both at first and since most devoutly imitated our blessed Saviour in consecrating both these mysteries , and their owne soules by thanksgiving and prayer , before ever they received the elements from the hands of the Deacons , that so that same pure Wine , that immaculate Blood might be put into pure x and untainted vessels , even into sanctified and holy hearts , lest otherwise the wine should be spilt , and the vessells perish . And indeed the Sacrament is ignorantly and fruitlessely received , if we doe not therin devote , consecrate , and set apart our selves unto Gods service ; for what is a Sacrament , but y a visible oath , wherin wee doe in consideration of Christs mercies unto us vow eternall alleigeance and service unto him against all those powers , and lusts which warre against the soule , and to make our members weapons of righteousnesse unto him ? Secondly , as Christ brake the bread before he gave it , so must our hearts before they be offered up to God for a z reasonable sacrifice , be humbled and bruised with the apprehension of their owne demerits , for a Broken a and contrite heart O Lord thou wilt not despise : shall wee have adamantine and unbended soules , under the weight of those sins which brake the very Rock b of our salvation , and made the dead c stones of the Temple to rend in sunder ? Was his body broken to let out his blood , and shall not our soules be broken to let it in ? Was the Head wounded , and shall the Ulcers and Impostumes remaine unlanced ? Would not God in the Law accept of any but pushed p , and dissected q , and burned sacrifices r ? was his Temple s built of none but cut and hewed stones , and shall we think to have no Sword t of the Spirit divide us ; no Hammer u of the Word break us ; none of our drosse and stubble burned x up ; none of our flesh y beaten downe ; none of our old z man crucified and cut off from us , and yet be still living a sacrifices , and living b stones in his Temple ? Whence did David c call on God , but out of the pit and the deepe waters , when his bones d were broken & could not rejoyce ? Certainly we come unto God , either as unto a Physitian , or as to a Judge : wee must needs bring soules either full of sores to be cured , or full of sins to be condemned . Againe , in that this Rock of ours was broken , we know whither to flie in case of tempest and oppression , even unto the holes e of the Rock for succor . To disclaime our owne sufficiency , to disavow any confidence in our owne strength , to flie from Church treasures and supererrogations and to lay hold on him in whom were the treasures f , the fulnes g of all grace h , of which fulnesse we all receive ; to forsake the private Lampes of the wisest Virgins , the Saints and Angels , which have not light enough to shine into anothers house ; and to have recourse only unto the Sonne of righteousnesse , the light not of a House , but of the World , who inlightneth every man that commeth into it . Think when thou seest these Elements broken , that even then thou applyest thy lips unto his bleeding wounds , and doest from thence suck salvation . That even then with Thomas thy hand is in his side , from whence thou mayest pluck out those words of life , My God , my God ; that even then thou seest in each wound a mouth open , and in that mouth the blood , as a visible i prayer to intercede with God the Father for thee , and to solicite him with stronger cries for salvation , than did Abels for revenge . Let not any sins , though never so bloody , so numberlesse , deterre thee from this pretious Fountaine . If it be the glory of Christs blood to wash away sinne , then is it his greatest glory to wash away the greatest sins . Thy sinne indeed is the object of Gods hate , but the misery which sinne brings upon thee is the object of his pitty . O when a poore distressed soule , that for many yeares together hath securely weltered in a sinck of numberlesse and noisome lusts , and hath even beene environed with a Hell of wickednesse , shall at last , having received a wound from the sword of Gods Spirit , an eye to see , and a heart to feele , and tremble at the terrors of ●ods judgements , shall then I say flie out of himselfe , smite upon his thig● , cast away his rags , crouch and crawle unto the throne of grace , solicite Gods mercy with strong cries for one drop of that blood which is never cast away , when powred into sinfull and sorrowfull soules , how think we will the bowels of Christ turne within him ? How will he hasten to meet such an humbled soule ? to embrace him in those armes which were stretched on the Crosse for him , and to open unto him that inexhausted Fountaine , which even delighteth to mix it ●elfe with the teares of sinners ? Certainly , if it were possible for any one of Christs wounds to be more pretious than the rest , even that should be opened wide , and powred out into the soule of such a penitent . Yea , if it might possibly be , that the sins of all the World could be even throng'd into the conscience of one man , and the whole guilt of them made proper and personall unto him , yet if such a man could bee brought to sue for grace in the mediation of Christs broken body , there would thence issue balme enough to cure , blood enough to wash and to drowne them all . Only let not us sin , because grace abounds ; let not us make work for the blood of Christ , and go about by crimson and presumptuous sins , as it were to pose Gods mercy . The blood of Christ , if spilt and trampled under foot , will certainly cry so much lowder than Abels for vengeance , by how much it is the more pretious . It may be as well upon us , as in us . As the vertue and benefit of Christs blood is in those that imbrace it unto life and happinesse , so is the guilt of it upon those that despise it unto wretchednesse and condemnation . Thirdly , in that Christ gave and delivered these mysteries unto the Church ▪ we likewise must learne not to ingrosse our selves , or our owne gifts , but freely to dedicate them all unto the honour of that God and benefit of that Church , unto which he gave both himselfe and them . Even nature hath made men to stand in need of each other , and therefore hath imprinted in them a naturall a inclination unto fellowship , and society , in one common City : by Christ we are all made of one City b , of one houshold , yea , of one Church , of one Temple c . He hath made us members d of one body , animated by one e and the same Spirit ; stones f of one entire building , united on one and the same foundation g ; branches h of one undivided stock , quickned i by one and the same root , and therefore requires from us all a mutuall support , succour , sustentation , and nourishment , of each other a kind of trafique , and continuall intelligence from part to part ; a union of members by the supply of nerves k and joynts , that so each may be serviceable unto the whole . The eye seeth not for it self , but for the body ; and therefore if the eye l be simple , the whole body is full of light , for the light of the body is the eye . Nay , God in each creature imprinteth a love of community ( which is that whereby one thing doth as it were bestow it selfe on another ) farre above the private and domestick love , whereby it labours the preservation and advancement of it selfe : from which generall charity and feeling of communion it comes to passe , that if by any casualty the whole body of the Universe be like to suffer any rupture or deformity ( as in the danger of a vacuum , which is the cōtumely of nature ) each particular creature is taught to relinquish his owne naturall motion , and to prevent the publike reproach , even by forsaking and forgetting of themselves . Agreeable unto which noble impresse of nature was that Heroicall resolution of Pompey , when the safety of his countrey depended on an expedition dangerous to his own particular : It n is not ( said he ) necessary for me to live , It is necessary that I goe . And more honourable that of ●odrus to dedicate his owne life as a sacrifice for his Countries victory : But yet more honourable that of the blessed Apostle o I count not my life deare unto my selfe , that I may finish the Ministry which I have received of the Lord : But lastly , most admirable was that of the same blessed Paul p and Moses q , whose feeling of Community transported them not only beyond the feare , but even into a conditionall desire of their owne destruction . In mans first Creation what was that great endowment of r originall righteousnesse , but such a harmony of all mans faculties , as that there was no Schisme in the Body , no part unsubordinated , or unjoynted from the rest , but did each conspire with other unto the service of the whole , and with the whole unto the service of God ? and what was the immediate effect of that great fall of man , but the breaking , and s unjoynting of his faculties , the rebellion of his members each towards other , whereby every faculty seeketh the satisfaction of it selfe , without any respect unto the Common Good ? And as it bred in man an Enmity to himselfe , so to his neighbour likewise . So long as Adam remained upright , his judgement of Evah was a judgement of unity , u Bone of bone , no sooner comes sinne but we heare him upbraid God with the x woman that thou gavest mee , termes of dislike and enmity . For the removall whereof wee must imitate this great example of Christ our head , whose sufferings are not only our merit but our y example , who denying himselfe , his owne naturall z will , and life , bestowed himselfe on us , that we likewise might not a seek every man his owne , but every man the good of another , b bestowing our selves on the service and benefit of the Church , and so c grow up and bee built up together in love which is the d concinnation , or perfecting of the Saints . Secondly , in that Christ gave this Sacrament , and did thereby testifie his most willing obedience unto a cursed death , we likewise should in all our respects back unto him , break through all obstacles of selfe-love , or any temptations of Satan , and the world , and though contrary to the bent of our owne desires , to the propension of our owne corrupt hearts , most willingly render our obedience unto him , and make him the Lord of all our thoughts . First for our understandings , we should offer them as free and voluntary sacrifices , ready not only to yeeld unto truth out of constraint , but out of willingnesse and love to embrace it , not only for the evidence , but for the Author l , and goodnesse of it , and thus to resigne our judgements into Gods hands to be ( though never so much against its owne naturall and carnall prejudices ) inform'd and captivated unto all kind of saving knowledge , even to the extirpating of all those presumptions , prepossessions , and principles of corruption which use to m smother and adulterate divine truth ; for there is naturally in the mindes of men , ( though otherwise eagerly pursuing knowledge ) a kind of dread and shrinking from the evidence of divine truthes , ( as each facultie avoydeth too excellent an object ) a voluntary and n affected ignorance , lest o knowing the truth they should cease to hate it ; a facultie of making doubts touching the meaning and extent of such truths , whose evidence would crosse the corruptions of our practice , and then a frameing of arguments and presumptions for that part which is most favourable and flattering unto nature , a certaine private c prejudice against the lustre of the most strict and practicall principles , a humour of cavilling and disputing d about those parts of Gods will , which bring with thē a more strait obligation on the conscience , a withdrawing the thoughts from acquainting themselves with the more spirituall parts of divine truth under pretence of more important imployments , about scholasticall and sublime speculations . All which do evidently prove , that there is not in the understanding that willingnesse , to give up it selfe unto God , which there was in Christ to bestow himselfe unto us . Secondly for our wills and affections , wee should be ready to crosse & bend them against all the noyse of corrupt delights , to cut out our right eye , our right hand , to be crucified to the world , to be disposed of by Gods providence cheerfully in any course whether of passive obedience to have a minde submiting e unto it , & rejoyceing f in it ; or of active obedience to obey him contrary to the streame , & current of our naturall desires , though it be to offer g unto him our Isaack , our closest and choysest affection , though to shake of the child that hangeth h about our neck , to stop our eare to the voice of her that bare us , to throw the wife out of our bosome , when they shall tempt us to neglect God , to spit out the sweetest sinne that lies under our tongue , briefly to take under Christs banners the Roman g oath to goe and doe where and whatsoever our great Captaine commanded , neither for feare of death or dread of enemy to forsake service , or resigne weapon till death shall extort it . Lastly , in that Christ gave his Sacrament , and therin himselfe , the Author h and finisher of our salvation , we learne how to esteeme of our salvation , namely as of a free and unmeritted gift i . Christ was sold by Iudas , but he was given by God , and that in the absolute nature of a gift , without so much as suit or request on our part for him . True it is that if man had persisted in the state of his created integrity , he might after an improper manner bee said to have meritted the glory which he was after to enjoy , in as much as he was to obtaine it in the vertue of those legall operations , unto which he was by the habilities of his owne nature , without the speciall influence of a supernaturall infused grace , fitted and dispos'd ; though even this was not from k the dignity and value of our work , but from the indulgence of almighty God , who would set no higher price on that glory which he propos'd unto man for the object of his desires , and reward of his works : for k if we go exactly unto the first rule of justice , unqualified with clemency and bounty , it could not possibly be that God should be bound to requite our labours with eternall blisse , there being so vast a disproportion l between the fruition of God an infinite Good , and any the most excellent , yet still limited operation of the creature . For as water in its owne nature riseth no farther than the spring whence it first issueth : so the endeavours of nature , could never have raisd man ( without a mixture of Gods mercy ) unto an higher degree of happinesse , than should have been proportionable to the quality of his work . But now having in Adam utterly disabled our selves to pay that small price , at which God was pleased to rate our glory m , all those who are restored thereunto againe , must acknowledge both it , and Christ the purchaser of it , as a free gift of almighty God , by them so farre undeserved , as hee was , before the promise unknowne and unexpected . If it bee here demanded how salvation can be said to be freely given us , when on our part there is a condition requir'd , for the work whereby we obtaine life , is not quite n taken away but onely alterd ; before it was a legall work , now an evangelicall ; before it was an obedience to the Law , now a beleefe in the promise ; before c eat not lest you die , now d eat and you shalt live : We answer , that the hand of the beggar , without which the Almes is no way received , doth not prejudice the free donation thereof , that being only the Instrument whereby the gift is convayed . The labourer doth not deserve his wages because hee receives it , but hee receives it because hee hath before deserv'd it , receiving convayeth , it doth not merit it . Neither is salvation given us for our faith in the vertue of a work , but onely because of that respect and relation which it hath unto him who trod the wine-presse alone , without any assisting or comeriting cause . Even Adam in innocenry could not be without an Assent and firme beleefe that the faithfull God would performe the promise of life made and annexed unto the Covenant of workes : But this faith could not be the merit of life , but the fruit and effect of merit anteceding ; for his performance of the Law ( in the right whereof hee had interest unto glory ) preceding , there should immediatly from thence have issued , by faith , a prepossession ( as it were ) and pre-apprehension of that glory which by vertue of that legall obedience he should have had interest unto ; so that it is repugnant absolutely to the nature of faith to be any way the cause meritorious of salvation , it being nothing else but the application and apprehension of that salvation , which in vaine our faith layeth claime unto , unlesse in the right of some anteceding worke either our owne or some others in our behalfe it be first merited for us . Hee which beleeves and so by consequence layes hold on life , without a ground preceding for his claime thereunto , is a robber rather than a Beleever , and doth rather steale heaven than deserve it , though hee is not likely so to speed , a for in heaven theeves break not through nor steale . Again , suppose Faith , in the quality of the worke , should merit that , which untill merited can in truth be never by Faith apprehended , yet in as much as nothing can merit for another any farther than as it is his owne proper worke , Faith therefore being not within the compasse either of naturall or of acquir'd endowments , but proceeding from a supernaturall and infused Grace , it is manifest that even so , it cannot possibly obtaine salvation by any vertue or efficacie of its owne . For as hee which bestowes money on his poore friend , and after , for that money sells him Land farre beyond the value of the money which hee gave , may be thus farre said rather to multiply and change his gifts , than to receive a price for them : so God bestowing eternall life on man upon the condition of beleeving , b the ability whereunto hee himselfe hath first bestowed , and betweene which life and faith there is an infinite disproportion of worth , may be said rather to heap his gifts , than to bargaine and compact for them , rather to double his free bounty , than to reward mans impotent merit ; unlesse wee take it improperly for the performance of a voluntary debt , c wherein it hath pleased God in mercie , as it were , to oblige and ingage himselfe upon condition of our faith . Neither doe wee herein at all make way for that cursed doctrine of Socinianisme ( than which a more venemous was never suckt from so sweet and saving a truth ) that because salvation is a free gift , Christ therefore did not suffer for the satisfaction of Gods wrath , nor pay any legall price for the salvation of the world , nor lay downe himselfe in our roome , as the ransommer of us , and purchaser of life for us , but became incarnate in the flesh , made under the Law obedient unto death , onely for an example of Patience and Humility unto us , not for a propitiation to his Father , and reconcilement of the world unto God. d A price was paid , and that so pretious , as that the confluence of all created wealth into one summe , cannot carry the estimate of one farthing in comparison of it ; ( and indeed it ought to bee a price more valuable than the whole world , which was to ransome so many soules , the losse of the least whereof cannot by the c purchase of the whole world bee countervail'd . ) A price it was valuable onely by him that payd and received it , by us to be enjoy'd and ador'd , by God onely to be measured . Neither could it stand with the truth and constancy of Gods Law , with the sacrednesse and Majestie of his Justice , to suffer violation and not revenge it , and when all his attributes are i● him one and the same thing , to magnifie his mercie not by the satisfaction , but the destruction of his Justice , and so to set his owne unity at variance with it selfe , Mercie and Truth , Righteousnesse and Peace ▪ they were in mans redemption to kisse and not to quarell with each other , God di● not dis●unite his Attributes , when hee did re-unite his Church unto himselfe . A price then was paid unto Gods justice , and eternall life is a f purchase by Christ bought , but still unto us a gift , not by any paines or satisfaction of ours attain'd unto , but only by him who was g himselfe given unto us , that together with himselfe hee might give us all things . He unto whom I stand ingaged in a summe of mony , by me ever impossible to be rais'd , if it please him to perswade his owne heire ▪ to joyne in my obligation , and out of that great estate by himselfe conferred on him for that very purpose , to lay downe so much as shall cancell the bond and acquit mee , doth not only freely forgive my debt , but doth moreover commend the abundance of his favour by the manner and circumstances of the forgivenesse . Man by nature is c a debtor unto God , there is a hand-writing d against him , which was so long to stand in vertue till he was able to offer something in value proportionable to that infinite justice , unto which he stood obliged ; which being by him without the sustaining of an infinite misery utterly unsatisfiable , it pleased God to appoint his own co-essentiall and co-eternall Sonne to enter under the same bond e of Law for us , on whom he bestowed such rich graces , as were requisite for the oeconomy of so great a work ; by the meanes of which humane and created graces , concurring with , and receiving value from the divine nature , meeting hypostatically in one infinite person , the debt of mankind was discharg'd , and the obligation cancel'd , and so as many as were ordained to life effectually deliver'd by this great ransome , vertually sufficient , and by Gods power applicable unto all , but actually beneficiall and by his most wise and just will , conferd only upon those , who should by the grace of a lively faith apply unto themselves this common Gift . So then all our salvation is a gift f , Christ a gift , the knowledge g of Christ a gift , the faith h in Christ a gift , repentance i by Christ a gift , the k suffring for Christ a gift , the reward l of all a gift , whatsoever m wee have , whatsoever we are , it is all from God that sheweth mercy . Lastly , in that Christ gives his Sacrament to be eaten , we learne first not only our benefit , but our duty ; the same Christ it is who in eating , wee both enjoy and obey , hee being as well the Institutor as the substance of the Sacrament . If it were but his precept , wee owe him our observance , but besides it is his body , and even selfe-love might move us to obey his precept n : our mouths have been wide open unto poyson , let them not bee shut up against so soveraigne an Antidote . Secondly we see how we should use this pretious gift of Christ crucified , not to look on , but to eat , not with a gazing , speculative knowledge of him , as it were at a distance , but with an experimentall and working knowledge , none truly knowes Christ but he that feels him . Come o taste and see saith the Prophet , how gracious the Lord is : in divine things , tasting goes before seeing , the union before the vision p Christ must first dwell in us , before wee can know the love of God , that passeth knowledge . Thirdly , we learne not to sinne against Christ , because therein we doe sinne against our selves , by offring indignity to the body of Christ , which should nourish us , and like Swine q by trampling under foot that pretious food which preserveth unto life , those that with reverence eat it , but fatteth unto slaughter those who profanely devoure it . Even as the same raine in different grounds serves sometimes to bring on the seed , other times to choak and stifle it , by the forwardnesse of weeds : for as it is the goodnesse of God to bring good out of the worst of things , even sinne ; so is it the malignity of sin and cunning of Satan , to pervert the most holy things , the word r of God , yea the very blood s of Christ unto evill . Lastly , we learne how pure we ought to preserve those doores of the soule from filthinesse and intemperance ; at which so often the Prince of glory himselfe will enter in . CHAP. XIII . Of the two first ends or effects of the Sacrament , namely the exhibition of Christ to the Church , and the union of the Church to Christ. Of the reall Presence . HAving thus farre spoken of the nature and quality of this holy Sacrament , it followes in Order to treate of the Ends or Effects thereof , on which depends its necessity , and our comfort : our Sacraments are nothing else but Euangelicall Types or shadowes of some more perfect substance ; for as the Legall Sacrifices were the a shadowes of Christ expected , and wrapped up in a Cloude of Predicting , and in the loines of his Predecessors : so this new mysticall Sacrifice of the Gospell is a shadow of Christ risen indeed , but yet hid from us under the Cloud of those Heavens which shall containe him untill the dissolution of all things ; for the whole heavens are but as one great cloud which intercept the lustre of that Sunne of Righteousnesse who enlighteneth every one that commeth into the world : now shadowes are for the refreshing of us against the lustre of any light unto which the weaknesse of the sense is yet disproportioned : as there are many things for their owne smalnesse imperceptible , so some for their magnitude doe exceed the power of sense , and have a transcendency in them which surpasseth the comprehension of that faculty unto which they properly belong . No man can in one simple view looke upon the whole vaste frame of Heaven , because he cannot at the same moment receive the species of so spreading and diffused an Object , so is it in things Divine , some of them are so above the reach of our imperfect faculties , as that they swallow up the understanding , and make not any immediate impression on the Soule , betweene which and their excellency there is no great disproportion . Now a disproportion useth in all things to arise from a double Cause ; the one naturall , being the limited Constitution of the faculty whereby even in its best sufficiency , it is disabled for the perception of too excellent an Object , as are the eyes of an Owle in respect of the Sunne . The other Accidentall , namely by some violation and distemper of the faculty even within the compasse of its owne strength ; as in sorenesse of eyes in regard of light , or lamenesse in regard of motion . b Great certainly was the mystery of mans Redemption , which poted and dazled the eyes of the Angels themselves : so that betweene Christ and man there are both these former Disproportions observable . For first of all , man while he is on the earth , a Traveller towards that Glory which yet he never saw , and which the tongue of c Saint Paul himselfe could not utter is altogether even in his highest pitch of Perfection unqualified to comprehend the excellent mystery of Christ either crucified , or much more , glorified : and therefore our manner of assenting in this life , though in regard of the authority on which it is grounded ( which is Gods owne Word ) it be most evident and infallible , yet in its owne quality it is not so immediate , and expresse as is that which is elsewhere reserved for us ; d for hereafter we shall know even as we are knowne , by a knowledge of Vision , fruition and possession , heere darkly , by stooping and captivating our understandings unto those divine Reports which are made in Scripture , which is a knowledge of Faith , distance and expectation ; wee doe I say , heere bend our understandings to assent unto such truths as doe not transmit any immediate species or irradiation of their owne upon them , but there our understandings shall be raised unto a greater capacity , and bee made able without a secondary report and conveyance to apprehend clearely those glorious Truths , the evidence whereof it did heere submit unto , for the infallible credit of God , who in his Word had revealed , and by his Spirit obsignated the same unto them ; as the a Samaritans knew Christ at first , onely by the report of the Woman , which was an assent of Faith , but after when they saw his Wonders , and heard his Words , they knew him by himselfe , which was an assent of vision . Secondly , as the Church is heere but a travelling Church , therfore cannot possibly have any farther knowledge of that Countrey whither it goes but onely by the Mappes which describe it , the Word of God , and these b few fruites which are sent unto them from it , the c fruits of the Spirit , whereby they have some taste and relish of the World to come : so moreover is it even in this estate , by being enclosed in a body of sinne , ( which hath a darkning property in it , and addes unto the naturall limitednesse of the understanding , an accidentall defect and sorenesse ) much disabled from this very imperfect assent unto Christ the Object of its Faith : for as sinne when it wastes the Conscience and beares Rule in the Soule , hath a power like Dalila and the Philistines , to put out our eyes , ( as d Vlysses the eye of his Cyclops with his sweet wine ) a power to e corrupt Principles , to f pervert and make crooked the very Rule by which we worke ; conveying all morall truths to the Soule , as some concave glasses use to represent the species of things to the eye , not according to their naturall rectitude or beauty , but with those wrestings , inversions , and deformities which by the indisposition thereof they are framed unto ; so even the least corruptions unto which the best are subject , ( having a naturall antipathy to the evidence and power of divine Truth ) doe necessarily in some manner distemper our understandings , and make such a degree of sorenesse in the faculty as that it cannot but so farre forth bee impatient and unable to beare that glorious lustre which shines immediately in the Lord Christ. So then we see what a great disproportion there is betweene us and Christ immediately presented ; and from thence wee may observe our necessity , and Gods mercy in affoording us the refreshment of a Type and Shadow . These Shadowes were to the Church of the Iewes many , because their weaknesse in the knowledge of Christ was of necessity more than ours , in as much as they were but an a infant , wee an adult and growne Church , and they looked on Christ at a distance , wee neare at hand , hee being already incarnate ; unto us they are the Sacraments of his Body and Bloud in the which wee see and receive Christ as weake eies doe the light of the Sunne , through some darke Cloud , or thicke Grove : so then one maine and principall end of this Sacrament is to bee an instrument fitted unto the measure of our present estate for the exhibition or conveyance of Christ with the benefits of his Passion unto the faithfull Soule , an end not proper to this mystery alone , but common to it with all those Legall Sacraments which were the more thicke shadowes of the Jewish Church : for b even they in the red Sea did passe through Christ who was their Way , in the c Manna and Rocke did eate and drinke Christ who was their Life , in the Brasen Serpent did behold Christ who was their Saviour , in their daily Sacrifices did prefigure Christ who was their Truth , in their Passeover did eate Christ by whose Bloud they were sprinkled ; for howsoever betweene the Legall and Euangelicall Covenant there may be sundry d Circumstantiall differences : as first in the manner of their Evidence , that being obscure , this perspicuous , to them a e Promise onely , to us a f Gospell . Secondly , in their extent and compasse , that being confined to g Iudea this universall to all h Creatures . Thirdly , in the meanes of Ministration , that by Priests and Prophets , this by the i Sonne himselfe , and those delegates who were by him enabled and authorised by a solemne Commission and by many excellent endowments for the same service . Lastly , in the quality of its durance , that being mutable and b abrogated , this to c continue untill the consummation of all things ; yet notwithstanding in substance they agree , and though by sundry wayes doe all at last meet in one and the same Christ , who like the heart in the middest of the body , comming himselfe in person betweene the Legall and Evangelicall Church doth equally convey life and motion to them both ; even as that light which I see in a starre , and that which I receive by the immediate beame of the Sunne , doth originally issue from the same Fountaine , though conveyed with a different lustre , and by a severall meanes . So then wee see the end of all Sacraments made after the second Covenant ( for Sacraments there were even in Paradise before the Fall ) namely to exhibite Christ with those benefits which hee bestoweth on his Church unto each beleeving Soule ; but after a more especiall manner is Christ exhibited in the Lords Supper , because his pretence is there more notable ; for as by Faith wee have the evidence , so by the Sacrament wee have the presence of things farthest distant and absent from us . A man that looketh on the light through a shadow doth truely and really receive the selfe same light which would in the openest and clearest Sun-shine appeare unto him , though after a different d manner ; there shall wee see him , as Iob speakes , with these selfe same eyes , here with a spirituall eye after a mysticall manner : so then in this Sacrament wee doe most willingly acknowledge a Reall , True , and Perfect Presence of Christ , not in , with , or under the Elements considered absolutely in themselves , but with that relative habitude and respect which they have unto the immediate use whereunto they are consecrated ; nor yet so doe wee acknowledge any such carnall transelementation of the materials in this Sacrament ; as if the Body or Bloud of Christ were by the vertue of Consecration , and by way of a locall substitution in the place of the Bread and Wine in , but are truly and really by them , though in nature different , conveyed into the Soules of those who by Faith receive Him. And therefore Christ first said , Take , Eate , and then , This is my Body ; to intimate unto us ( as a learned Hooker observeth ) that the Sacrament , however by Consecration it be changed from b common unto holy Bread , and separated from common unto a divine use , is yet never properly to bee called the Body of Christ till Taken and Eaten , by meanes of which Actions ( if they bee Actions of Faith ) that holy Bread and Wine doe as really convey whole Christ , with the vitall influences that proceed from him unto the Soule , as the hand doth them unto the mouth , or the mouth unto the stomacke . Otherwise if Christ were really and corporally present with the consecrated Elements severed from the act of faithfull Receiving , the wicked should as easily receive him with their c teeth , as the faithfull in their Soule , which to affirme is both absurd and impious . Now Christs Presence in this holy Sacrament being a thing of so important consequence and the consideration thereof being very proper to this first end of the Sacrament , the exhibiting of Christ ( for to exhibite a thing is nothing else but to present it , or to make it present unto the party to whom it is exhibited ) It will not be impertinent to make some short digression for setting downe the manner , and clearing the trueth of Christs Reall Presence , the understanding whereof will depend upon the distinguishing of the severall manners in which Christ may bee said to bee present . First then , Christ being an infinite Person hath in the vertue of his Godhead an infinite and unlimited Presence , whereby hee so filleth all places as that hee is not contained or circumscribed in them , which immensity of his making him intimately present with all the Creatures is that whereby they are quickened , supported and conserved by him ; for by him all things consist , and hee upholdeth them all by the Word of his power , and in him they live and move and have their being . But this is not that Presence which in the Sacrament wee affirme , because that presupposeth a Presence of Christ in and according to that nature wherein he was the Redeemer of the World , which was his humane nature . Yet in as much as this his humane nature subsisteth not but in and with the infinitenesse of the second Person ; there is therefore ( in the second place ) by the Lutherans framed another imaginary Presence of Christs humane Body , ( after once the Divinity was pleased to derive glory in fulnesse on it ) which giveth it a participated ubiquity unto it too , by meanes whereof Christ is corporally in or under the Sacrament all Elements . But this opinion as it is no way agreeable with the truth of the humane nature of Christ , so is it greatly injurious to his Divinity : for first , though Christs humane nature was in regard of its Production extraordinary , and in regard of the sacred union which it had with the Divinity admirable , and in regard of communication of glory from the Godhead , and of the unction of the Holy Ghost farre above all other names that are named in heaven or earth , yet in its nature did it ever retaine the essentiall and primi●ive properties of a created substance , which is to bee in all manner of perfections finite , and so by consequence in place too , for glory destroies not nature , but exalts it , nor exalts it to any farther degrees of Perfection than are compatible to the finitenesse of a Creature , who is like unto us in regard of all naturall and essentiall properties ▪ but these men give unto Christs Body farre more than his owne divine nature doth , for hee glorifies it onely to bee the Head , that is , the most excellent and first-borne of every Creature , but they glorifie it so farre as to make it share in the essentiall properties of the divine nature ; for as that substance unto whom the intrinsecall , unseparated , and essentiall properties of a man belong , is a man necessarily ( man being nothing else but a substance so qualified ) so that being unto which the divine attributes doe belong in that degree of infinitenesse as they doe to the divine Person it selfe must needs bee God ; and immensity wee know is a proper attribute of the Divinity , implying infinitenesse , which is Gods owne Prerogative ; neither can the distinction of ubiquity communicated , and originall or essentiall salve the consequence : for God is by himselfe so differenced from all the Creatures , as that it is not possible any attribute of his should bee participated by any Creature in that manner of infinitenesse as it is in him ; nay it implies an inevitable contradiction that in a finite nature there should bee roome enough for an infinite attribute . We confesse that in as much as the humane nature in Christ is inseparably taken into the subsistence of the omnipresent Sonne of God ; It is therefore a truth to say , That the Sonne of God , though filling all places , is not yet in any of them separated or asunder from the humane nature , may by the vertue of the communication of the properties ; it is true likewise to say that the Man Christ is in all Places , though not in or according to his humane nature . But now from the union of the Manhood to the Godhead to argue a coextention or joynt-presence therewith is an inconsequent argument , as may appeare in other things . The Soule hath a kinde of immensity in her little world , being in each part thereof whole and entire , and yet it followes not because the Soule is united to the Body , that therefore the Body must needs partake of this Omnipresence of the Soule , else should the whole body be in the little finger , because the Soule unto which it is united is wholly there . Againe , there is an unseparable union betweene the Sunne and the beame , so that it is infallibly true to say , the Sunne is no where severed from the beame , yet wee know they both occupy a distinct place : againe , Misle●oe is so united to the substance of the Tree out of which it groweth , that ( though of a different nature ) it subsisteth not but in and by the subsistence of the Tree , and yet it hath not that amplitude of place which the Tree hath . Letting goe then this opinion , there is a third Presence of Christ , which is a carnall Physicall , locall Presence , which wee affirme his humane nature to have onely in Heaven : The Papists attribute it to the Sacrament , because Christ hath said , This is my Body : and in matters of fundamentall consequence , hee useth no figurative or darke speeches ; to this wee say , that it is a carnall Doctrine , and a mistake like that of Nicodemus , and of Origen , from the Spirit to the letter . And for the difficulty , it is none to men that have more than onely a carnall eare to heare it : for what difficulty is it to say that then the King gives a man an Office when hee hath sealed him such a Pa●ent in the right whereof that Office belongeth , and is conveyed unto him ? And if Christ bee thus locally in the Sacrament , and eaten with the mouth , and so conveyed into the stomacke : I then demand what becomes of him when and after hee is thus received into the stomacke ? If hee retire from the accidents out of a man , then first accidents shall be left without any substance at all under them to sustaine them , and which is ( if any thing can bee ) yet more absurd , bare accidents should nourish , bee assimulated and augment a substance ; for it is plaine , that a man might bee nourished by the Bread ; yea , the Priest by intemperate excesse made drunke with the consecrated Wine ; unto which detestable effects wee cannot imagine that God by a more especiall concurrence and miracle would enable the bare accidents of Bread and Wine . But if Christ stay , and doe corporally unite himselfe to the Receiver ; then I see not how all they that receive the Sacrament , being physically and substantially united to Christs Body have not likewise a naturall union to his Person too , that being no where separated from this , which is blasphemous to affirme . Secondly , how Christs Body may not bee said to have a double subsistence , Infinite in the second Person , and Finite in all those with whom he is Incorporated . Leaving then this as a fleshly conceit , wee come to a fourth Presence of Christ which is by Energy and power ; thus where two or three bee gathered together in his Name , Christ is in the middest of them by the powerfull working of his holy Spirit ; even as the Sunne is present to the Earth , in as much as by its influence and benignity it heateth and quickeneth it . For all manner of operation is by some manner of Contact betweene the Agent and the Patient , which cannot bee without some manner of presence too ; but the last manner of Presence is a Sacramentall Relative , mysticall Presence . Understand it thus , The King is in his Court or Presence-chamber onely locally , and physically ; but representatively he is wheresoever his Chancellour or subordinate Judges are , in as much as whatsoever they in a Legall and judiciall course doe determine , is accompted by him as his owne personall act , as being an effect of that power , which though in them as the instruments , doth yet originally reside no where but in his owne Person ; just so Christ is locally in Heaven , which must containe him till the restitution of all things , yet having instituted these Elements for the supply as it were of his absence , hee is accompted present with them , in as much as they which receive them with that reverend and faithfull affection as they would Christ himselfe doe together with them , receive him too , really and truly , though not carnally or physically , but after a mysticall and spirituall manner . A reall Presence of Christ wee acknowledge , but not a locall or physicall ; for Presence reall ( that being a metaphysicall terme ) is not opposed unto a meere physicall or locall absence , or distance , but is opposed to a false imaginary , phantasticke presence ; for if reall presence may bee understood of nothing but a carnall and locall presence , then that speech of Christ , Where two or three bee gathered together in my Name , there am I in the middest of them ; cannot have any reall Trueth in it , because Christ is not locally in the middest of them . This reall Presence being thus explained may bee thus proved , The maine end of the Sacrament ( as shall be shewed ) is to unite the faithfull unto Christ , to which union there must of necessity be a Presence of Christ by meanes of the Sacrament , which is the instrument of that union . Such then as the union is , such must needs bee the presence too : since Presence is therefore only necessary that by meanes thereof that union may be effected . Now united unto Christ we are not carnally , or physically , as the meat is to the body , but after a mysticall manner , by joynts and sinewes , not fleshly but spirituall : even as the faithfull are united to each other in one mysticall Body of Christ , into one holy a spirituall Building , into one fruitfull olive , into a holy , but mysticall marriage with Christ. Now what Presence fitter for a Spirituall union than a spirituall presence . Certainly , to confine Christ unto the narrow compasse of a piece of Bread , to squeeze and contract his Body into so strait a roome , and to grinde him betweene our teeth is to humble him ( though now glorified ) lower than hee humbled himselfe , hee himselfe to the forme of a servant , but this to the condition of a monster . That Presence then of Christ which in the Sacrament wee acknowledge is not any grosse Presence of circumscription , as if Christ Jesus in Body lay hid under the accidents of Bread and Wine ; as if hee who was a wont to use the senses for witnesse and proofe of his Presence , did now hide from them , yea deceive them under the appearances of that which hee is not ; but it is a spirituall Presence , of energie , power , and concomitancy with the Element , by which Christ doth appoint that by and with these mysteries , though not in or from them , his sacred Body should bee conveyed into the faithfull Soule : and such a Presence of Christ in power , though absence in flesh as it is most compatible with the properties of a humane Body , so doth it most make for the demonstration of his power , who b can ( without any necessity of a fleshly Presence ) send as great influence from his sacred Body on the Church , as if hee should descend visibly amongst us . Neither can any man shew any enforcing reason why unto the reall exhibition and reception of Christ crucified there should any more physicall Presence of his bee required , than there is of the Sunne unto the eye for receiving his light , or of the d roote unto the utmost branches for receiving of vitall sappe , or of the e head unto the feete for the receiving of sense , or of the land and f purchase made over by a g sealed Deed for receiving the Lordship ; or lastly , ( to use an instance from the Jesuites owne Doctrine out of Aristotle ) of a finall Cause in an actuall existence to effect its power and causality on the the will : for if the h finall Cause doe truely and really produce its effect , though it have not any materiall , grosse Presence , but onely an intellectuall Presence to the apprehension : why may not Christ ( whose i sacred Body , however it bee not substantially coextended ( as I may so speake ) in regard of ubiquity with the Godhead , yet is in regard of its cooperation , force , efficacy unlimited by any place or subject , it having neither spheare of activity , nor stint of merit , nor bounds of efficacy , nor necessary subject of application , beyond which the vertue of it growes faint and uneffectuall ) why may not hee , I say , really unite himselfe unto his Church by a spirituall Presence to the faithfull Soule , without any such grosse and carnall descent , or rehumiliation of his glorified Body unto an ignoble and prodigious forme ? So then to conclude this digression , and the first End of this Sacrament together ; when Christ saith , This is my Body , wee are not otherwise to understand it than those other Sacramentall speeches of the same nature , a I am the Bread of Life , Christ was that rocke , and the like , it being a common thing not onely in b holy Scriptures , but even in c prophane Writers also to call the instrumentall Elements by the name of that Covenant of which they are onely the Sacrifices , seales , and visible confirmations , because of that relation and neere resemblance that is betweene them . The second End or Effect of this Sacrament which in order of Nature immediately followeth the former is to obsignate , and to encrease the mysticall union of the Church unto Christ their Head ; for as the same operation which infuseth the reasonable soule ( which is the first act or principle of life naturall ) doth also unite it unto the body , to the making up of one man ; so the same Sacrament which doth exhibite Christ unto us ( who is the first act and originall of life divine ) doth also unite us together unto the making up of one Church . In naturall nourishment the vitall heate being stronger than the resistance of the meat , doth macerate , concoct , and convert that into the substance of the Body ; but in this spirituall nourishment , the c vitall Spirit of Christ having a heate invincible by the coldnesse of Nature doth turne us into the same image and quality with it selfe , working a a fellowship of affections and confederacy of wills : and as the body doth from the union of the soule unto it receive strength , beauty , motion , and the like active qualities ; so also Christ being united unto us b by these holy mysteries , doth comfort , refresh , strengthen , rule and direct us in all our waies . Wee all in the vertue of that c Covenant made by God unto the faithfull and to their seed in the first instant of our being doe belong unto Christ that bought us , after in the d Laver of Regeneration , the Sacrament of Baptisme , we are farther admitted and united to him : our right unto Christ before was generall from the benefit of the common Covenant ; but in this Sacrament of Baptisme my right is made personall , and I now lay claime unto Christ not onely in the right of his common Promise , but by the efficacy of this particular Washing , which sealeth and ratifieth the Covenant unto mee . Thus is our first union unto Christ wrought , by the grace of the Covenant effectively , and by the grace of Baptisme ( where it may bee had ) Instrumentally , the one giving unto Christ , the other obsignating and exhibiting that right by a farther admission of us into his Body . But now wee must conceive that as there is a union unto Christ , so there must , as in naturall bodies , be after that union , a e growing up , till wee come to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the measure of the fulnesse of Christ. This growth being an effect of the vitall faculty is more or lesse perfected in us , as that is either more or lesse stifled or cherished : for as in the soule and body , so in Christ and the Church . We are not to conceive the union without any latitude , but capable of augmentation , and liable to sundry diminutions , according as are the severall meanes which for either purpose wee apply unto our selves . The union of the soule and body , though not dissolved , is yet by every the least distemper slackned , by some violent diseases almost rended asunder , so that the body hath sometimes more , sometimes lesse hold-fast of the soule ; so heere wee are in the Covenant and in Baptisme united unto Christ ; but wee must not forget that in men there is by Nature a a roote of bitternesse , whence issue those h fruites of the flesh , a spawne and wombe of actuall corruptions , where sinne is daily c conceived and brought forth , a mare mortuum , a lake of death , whence continually arise all manner of noysome and infectious lusts ; by meanes of which our Union to Christ ( though not dissolved ) is yet daily weakened and stands in need of continuall confirmation ; for every sinne doth more or lesse smother and stoppe the principle of life in us , so that it cannot worke our growth which we must rise unto with so free and interrupted a course as otherwise it might . The Principle of life in a Christian is the very same from whence Christ himselfe according to his created Graces receiveth life , and that is the d Spirit of Christ , a e quickning Spirit , and a f strengthening Spirit . Now as that great sinne which is incompatible with faith doth bidde defiance to the good Spirit of God , and therefore is more especially called The sinne against the holy Ghost , so every sinne doth in its owne manner and measure g quench the Spirit that it cannot quicken , and h grieve the Spirit that it cannot strengthen us in that perfection of degrees as it might otherwise : and thus is our union unto Christ daily loosened and slackened by the distempers of sinne : for the reestablishing whereof God hath appointed these sacred Mysteries , as effectuall instruments , where they meet with a qualified subject , to produce a more firme and close union of the Soule to Christ , and to strengthen our Faith which is the joynt and sinew by which that union is preserved , to cure those i wounds , and purge those iniquities whose property it is to separate betwixt Christ and us , to make us a submit our services , to knit our wils , to conforme our affections , and to incorporate our persons into him ; that so by constant , though slow proceedings we might be changed from glory to glory , and attaine unto the measure of Christ , there where our Faith can no way bee impaired , our bodies and soules subject to no decay , and by consequence stand in no need of any such b viaticums as wee heere use to strengthen us in a journey so much both above the Perfection , and against the corruption of our present Nature . CHAP. XIV . Of three other Ends of the holy Sacrament , the fellowship or union of the faithfull , the obsignation of the Covenant of Grace , and the abrogation of the Passeover . NOW as the same nourishment which preserveth the Union betweene the Soule and Body , or head and members , doth in like manner preserve the Union betweene the members themselves : even so this Sacrament is as it were the sinew of the Church , whereby the faithfull , being all c animated by the same Spirit that makes them one with Christ , are knit together in a bond of Peace , conspiring all in a unity of thoughts and desires , having the same common Enemies to withstand , the same common Prince to obey , the same common rule to direct them , the same common way to passe , the same common Faith to vindicate , and therefore the same mutuall engagements to further and advance the good of each other ; so that the next immediate effect of this Sacrament is to confirme the Union of all the members of the Church each to other in a Communion of Saints , whereby their prayers are the more strengthened , and their adversaries the more resisted : for as in naturall things , d Union strengtheneth motions naturall , and weakeneth violent ; so in the Church , Union strengtheneth all spirituall motions , whether upward as meditations and prayers to God , or downeward as sympathy , and good workes towards our weake Brethren , and it hindereth all violent motions , the strength of sinne , the darts of Satan , the provocations of the World , the Judgements of God , or whatever evill may bee by the flesh either committed or deserved . And this Union of the faithfull is both in the Elements and appellations , and in the ancient ceremonies , and in the very act of eating and drinking most significantly represented . First , for the a Elements , they are such as , though naturally their parts were separated in severall graines and grapes , yet are they by the art of man moulded together and made up into one artificiall body consisting of divers homogeneous parts : men by Nature are disjoynted not more in being , than in affections and desires each from other , every one being his owne end , and not any way affected with that tendernesse of Communion , or bowels of love , which in Christ wee recover ; but now Christ hath redeemed us from this estate of enmity , and drawing us all to the pursuite of one common end , and thereunto enabling us by one uniforme rule his holy Word , and by one vitall Principle his holy Spirit ; wee are by the meanes of this holy Sacrament after the same manner reunited into one spirituall Body , as the Elements ( though originally severall ) are into one artificiall masse . And for the same reason ( as I conceive ) was the b holy Passeover in the Law commanded to bee one whole Lambe , and eaten in one Family , and not to have one bone of it broken , to signifie that there should bee all unity , and no Schisme or rupture in the Church which is Christs Body . Secondly , for the appellations of this Sacrament , it is commonly called The Lords c Supper , which word , though with us it import nothing but an ordinary course and time of eating , yet in other Language it expresseth that which the other appellation retaines , Communion or fellowship : and lastly , it was called by the Ancients a Synaxis , a collection , gathering together , or assembling of the faithfull , namely into that unity which Christ by his merits purchased , by his b prayer obtained , and by his Spirit wrought in them ; so great hath ever beene the Wisedome of Gods Spirit and of his Church , which is ruled by it , to impose on divine institutions such names as might expresse their vertue and our duty : as Adams Sacrament was called the c Tree of Life ; the Iewes Sacraments , the d Covenant , and the e Passeover ; and with the Christians , Baptisme is called f Regeneration , and the Lords Supper g Communion , that by the names we might bee put in minde of the power of the things themselves . Thirdly , for the Ceremonies and Customes annexed unto this Sacrament in the Primitive times , notwithstanding for superstitious abuses some of them have beene abolished , yet in their owne originall use they did signifie this uniting and knitting quality which the Sacraments have in it , whereby the faithfull are made one with Christ by faith , and amongst themselves by love . And first they had a custome of h mixing Water with the Wine ( as there came Water and Blood out of Christs side ) which , however it might have a naturall reason , because of the heate of the country , and custome of those Southerne parts , where the i use was to correct the heate of Wine with Water ; yet was it by the Christians us●d not without a mysticall and allegoricall sense ; to expresse the mixture ( whereof this Sacrament is an effectuall instrument ) of all the People ( who have faith to receive it ) with Christs Blood ; k Water being by the Holy Ghost himselfe interpreted for People and Nations . Secondly , at the receiving of this holy Sacrament their custome was to l kisse one another with an holy kisse or a kisse of love , as a testification of mutuall dearenesse , it proceeding from the a exiliency of the spirits and readinesse of Nature to meet and unite it selfe unto the thing● beloved ; for love is nothing else but a delightfull affection arising from an attractive power in the goodnesse of some excellent Object , unto which it endeavoureth to cleave and to unite it selfe , and therefore it was an argument of hellish hypocrisie in Iudas , and an imitation of his father the Divell , ( who transformeth himselfe into an Angell of Light for the enlargement of his kingdome ) to use this holy symbole of love for the instrument of a hatred so much the more devilish than any , by how much the object of it was the more divine . Thirdly , after the celebration of the divine Mysteries , the Christians , to testifie their mutuall love to each other , did eate in common together ; which Feasts from that which they did signifie ( as the use of God and his Church is to proportion names and things ) were called b love-feasts , to testifie unto the very c Heathen , how dearely they were knit together . Fourthly , after receiving of these holy mysteries , there were extraordinary oblations and d collections for refreshing Christs poore members , who either for his Name , or under his hand did suffer with patience the calamities of this present life , expecting the glory which should be revealed unto them : those did they make the Treasures of the Church , their bowels the hordes and repositaries of their piety , and such as were orphanes , or widowes , or aged , or sicke , or in bonds condemned to Mine-pits , or to the Islands , or desolate places , or darke Dungeons ( the usuall punishments in those times ) with all these were they not ashamed in this holy worke to acknowledge a unity of condition , a fellowship and equality in the spirituall Privileges of the same Head , a mutuall relation of fellow-members in the same common Body , unto which if any had greater right than other , they certainly were the men , who were conformed unto their Head in suffering , and did goe to their Kingdome through the same path of blood which he had before besprinckled for them . Lastly , it was the a custome in any solemne testimoniall of Peace to receive and exhibite this holy Sacrament , as the seale and earnest of that union which the parties whom it did concerne had betweene themselves . Such hath ever beene the care of the holy Church in all the customes and ceremoniall accessions whether of decency or charity which have beene by it appointed in this holy Sacrament , that by them and in them all , the concinnation of the Body of Christ , the fellowship , sympathy , and unity of his members , might be both signified and professed : that as wee have all but one Sacrament , which is the Food of life , so wee should have but b one Soule , which is the Spirit of life , and from thence but one heart , and one minde , thinking , and loving and pursuing all the same things , through the same way , by the same rule , to the same end . And for this reason amongst others I take it , it is that our Church doth require in the Receiving of these Mysteries a uniformity in all her Members , even in matters that are of themselves indifferent , that in the Sacrament of unity there might not appeare any breach or Schisme , but that as at all times , so much more then , wee should c all thinke , and speake , and doe the same things , least the manner should oppose the substance of the celebration . Lastly , if we consider the very act of eating and drinking , even therein is expressed the fellowship and the union of the faithfull to each other , for d even by Nature are men directed to expresse their affections or reconcilements to others in feasts and invitations , where even e publique Enemies have condescended to termes of fairenesse and plausibility , for which cause it is noted for one of the f Acts of Tyrants , whereby to dissociate the mindes of their Subjects , and so to breake them when they are asunder , whom all together they could not bend , to interdict invitations and mutuall hospitalities , whereby the body politicke is as well preserved as the naturall , and the love of men as much nourished as their bodies . And therefore where a Ioseph did love most , there was the messe doubled , and the nationall hatred betweene the Iewes and Aegyptians springing from the diversity of Religions ( whose b worke it is to knit and fasten the affections of men ) was no way better expressed than by their c mutuall abominating the tables of each other . So that in all these circumstances we find how the union of the faithfull unto each other is in this holy Sacrament both signified and confirmed , whereby ( however d they may in regard of temporall relations stand at great distance , even as great as is betweene the Palace and the Prison ) yet in Christ they are all fellow-members of the same common Body , and fellow-heires of the same common Kingdome , and spirituall stones of the same common Church , which is a e name of unity and Peace . They have f one Father who deriveth on them an equall Nobility , one Lord who equally governeth them , one spirit who equally quickneth them , one Baptisme which equally regenerateth them , one faith which equally warrants their inheritance to them , and lastly one sinew and bond of love which equally interesteth them in the joyes and griefes of each other , so that , as in g all other , so principally in this divine friendship of Christs Church there is an equality and uniformity , be the outward distances how great soever . Another principall End or Effect of this holy Supper is to signifie and obsignate unto the Soule of each Beleever his personall claime and title unto the new Covenant of Grace . We are in a state of corruption , sinne , though it have received by Christ a wound of which it cannot recover , yet as h beasts commonly in the pangs of death use most violently to struggle and often to fasten their teeth more eagerly and fiercely where they light ; so sinne here , i that body of death , k that besieging , encompassing evill , that l Cananite that lieth in our members , being continually heartened by our arch enemy Satan , however subdued by Israel , doth yet never cease to l goad and pricke us in the eyes , that we might not looke up to our future Possession , is ever raising up steemes of corruption to intercept the lustre of that glory which wee expect , is ever suggesting unto the Beleever matter of diffidence and anxiety , that his hopes hitherto have beene ungrounded , his Faith presumptuous , his claime to Christ deceitfull , his propriety uncertaine , if not quite desperate ; till at last the faithfull Soule lies gasping and panting for breath under the buffets of this messenger of Satan . And for this cause it hath pleased our good God ( a who hath promised never to faile nor forsake us ) that wee might not be swallowed up with griefe to renew often our right , and exhibite b with his owne hands ( for what is done by his Officers is by him done ) that sacred Body with the efficacy of it unto us , that wee might fore-enjoy the promised Inheritance , and put , not into our chests or coffers which may haply by casualities miscarry , but into our very bowels , into our substance and soule the pledges of our Salvation , that wee might at this spirituall Altar c see Christ as it were crucified before our eyes , d clinge unto his Crosse , and graspe it in our armes , sucke in his Blood , and with it salvation , put in our hands with Thomas , not out of di●●idence , but out of faith into his side , and fasten our tongues in his sacred wounds , that being all over dyed with his Bloud , wee may use boldnesse , and approach to the Throne of Grace , lifting up unto heaven in faith and confidence of acceptance those eyes and hands which have seene and handled him , opening wide that mouth which hath received him , and crying aloud with that tongue which having tasted the Bread of Life hath from thence both strength and arguments for prayer to move God for mercy : this then is a singular benefit of this Sacrament , the often repetition and celebration whereof is as it were the renewing , or rather the confirming with more and more seales our Patent of life ; that by so many things , in the e smallest whereof it is impossible for God to lye , wee might have strong consolation who have our refuge to lay hold on him who in these holy Mysteries is set before us ; for the Sacrament is not onely a f Signe to represent , but a Seale to exhibite that which it represents . In the Signe wee see , in the seale wee receive him . In the Signe wee have the image , in the seale the benefit of Christs Body , for * the nature of a Signe is to discover and represent that which in it selfe is obscure or absent ( as a words are called signes and symboles of our invisible thoughts ) but the b property of a Seale is to ratifie and ●o establish that which might otherwise bee uneffectuall ; for which cause some have called the Sacrament by the name of a c Ring , which men use in sealing those writings unto which they annexe their trust and credit . And as the Sacrament is a Signe and Seale from God to us representing and exhibiting his benefits , so should it bee a signe and seale from us to God , a signe to d separate us from sinners , a seale to oblige us to all performances of faith and thankfulnesse on our part required . Another End and Effect of this holy Sacrament was to abrogate the Passeover , and testifie the alteration of those former Types which were not the commemorations , but the predictions of Christs Passion : and for this cause our blessed Saviour did celebrate both those Suppers at e the same time , ( but the new Supper after the other , and in the evening , whereby f was figured the fulnesse of time ) that thereby the presence of the substance might evacuate the shadow : g even as the Sunne doth with his lustre take away all those lesser and substituted lights , which were used for no other purpose but to supply the defect which there was of him . The Passeover however in the nature of a sacrifice it did prefigure Christ , yet in the nature of a Solemnity and annuall commemoration it did immediately respect the temporall deliverance of that People out of Egypt , by the sprinkling of their doores with blood , which was it selfe but a shadow of our freedome from Satan : so that their Sacrament was but the Type of a Type , and therefore must needs have so much the weaker and more obscure reference unto Christ ; even as those draughts doe lesse resemble the face of a man which are taken from a former piece ; h or that light the brightnesse of its originall which shines weakly through a second or third reflexion . Besides this small light which shined from the Passeover on the people of the Iewes , and by which they were something though darkly enabled to behold Christ , was but like the light in a house or family , which could not shine beyond the narrow compasse of that small people , and therefore it was to bee eaten in such a a family , to signifie , as I conceive , that the Church was then but as a handfull or houshold in respect of that fulnesse of the Gentiles which was to follow . Now then the Church being to enlarge its borders , and to bee coextended with the World , it stood in need of a greater light , even that Sunne of Righteousnesse , who was now to be as well the b light to lighten the Gentiles , as he had beene formerly the Glory of his People Israel . And therefore we may observe that this second Sacrament was not to bee eaten in a private separated Family , but the Church was c to come together , and to stay one for another , that in the confluence of the People , and the publikenesse of the action , the encrease and amplitude of the Church might be expressed . Besides the Gentiles were uninterested in that temporall Deliverance of the Iewes from Pharaoh , it being a particular and nationall benefit , and therefore the commemoration thereof in the Paschall Lambe , could not , by them , who in the loines of their ancestours had not beene there delivered , be literally and with reflexion on themselves celebrated . Requisite therefore in this respect also it was , in as much as the d partition wall was broken downe , and both Iew and Gentile were incorporated into one head , that nationall and particular relations ceasing , such a Sacrament might bee reinstituted ; wherein the universall restoring of all mankinde might bee represented . And certainely for a man at mid-day to shut his windowes from the communion of the generall light , and to use onely private lampes of his owne , as it is towards men madnesse , so it is impiety and Schisme in Religion . There is betweene the Gospell and the Legall Ceremonies ( as I observed ) the same proportion of difference as is betweene houshold Tapers and the common Sun-shine , as in regard of the amplitude of their light , and of the extent of their light , so in the duration of it likewise ; for as Lampes within a small time doe of themselves expire and perish , whereas the light of the Sunne doth never waste it selfe : even so a Iewish rites were by Gods institution perishable and temporary , during that b infancy of the Church , wherein it was not able to looke on a brighter object , but when in the fulnesse of time the Church was growne unto a firmer sense , then c in the death of Christ did those Types likewise die , and were together with the sinnes of the World cancelled upon the Crosse. Amongst the d Persians it was a solemne observation to nullifie for a time the force of their Lawes , and to extinguish those fires , which they were wont idolatrously to adore , upon the death of their King , as if by him both their policy and Religion had beene animated : even so at the death of our blessed Saviour were all those Legall Ordinances , those holy fires , which were wont to send up the sweet savour of incense , and sacrifices unto heaven , abolished he ( who before had substituted them in his roome , and by an effectuall influence from himselfe made them temporary instruments of that propitiation , which it was c impossible for them in their owne natures to have effected ) being himselfe come to finish that worke which was by them onely foreshadowed , but not begunne , much lesse accomplished . CHAP. XV. The last End of this holy Sacrament ; namely , the Celebration and Memory of Christs Death . A briefe Collection of all the benefits which are by his Death conveyed on the Church . The Question touching the quality of temporall Punishments stated . THe last and most expresse End of this holy Sacrament is to celebrate the f Memory of Christs Death and Passion , which was that unvaluable price of our double Redemption , Redemption from Hell , and Redemption unto Glory . Great Deliverances as they have mooved the g Church unto anniversary celebrations of them , h which Christ himselfe hath beene pleased to honour with his owne Presence ; so have they drawne even heathen men also not onely to a solemnize the Festivals and deifie the memories of those unto whose inventions they owed the good things which they enjoy , but farther to honour even b brute creatures themselves with solemne triumphs and memorials : nay c beasts have not beene forgetfull of those unto whom they owe any way their life and safety ; how much more then doth it become Christians to celebrate with an eternall memory the Author of their Redemption , a worke beyond all that ever the Sunne saw ; yea , a worke whose lustre darkened the Sunne it selfe , and which the Angels cannot comprehend : matters circumstantiall , as Time , and Place ; and matters Typicall , and representative , as Ceremonies , Sacrifices , and Sacraments , as they receive their particular advancement and sanctification from those workes which they immediately respect , so are they not by us to be solemnely celebrated without continued memories of those workes which doe so dignifie them . All places naturally being but severall parcels of the same common aire and earth , are of an equall worth . But when it pleaseth God in any d place to bestow a more especiall ray of his Presence , and to sanctifie any Temple unto his owne service , as it is then by that extraordinary Presence of his made a holy and consecrated Place , so are wee when wee enter into it to e looke unto our feete , to f pull off our shooes , to have an eye unto him that filleth it with his Presence , or otherwise if wee enter into it as into a common place , wee shall offer nothing but the sacrifice of fooles . All Times are naturally equall , as being distinguished by the same constant and uniforme motion of the heavens , yet notwithstanding when God shall by any notable and extraordinary worke of his , honour and sanctifie some certaine daies , as hee did the Jewish Sabbath with respect to the Creation , and our Lords day by raising up Christ from the dead , as they are by this wonderfull worke of his severed from the ranke of common times , so are wee ever when wee come unto them not to passe them over without the memory of that worke which had so advanced them : otherwise to solemnize a day without reference unto the cause of its solemnization , is but a blinde observance . And for this cause when God commands reverence to places , and sanctification of daies , hee annexeth the ground of both , and leades us to a sight of those workes from which they receive both their dignity and institution ; so likewise in Sacraments , to eate Bread , and drinke Wine , are naked , common , simple actions , and in themselves alwaies alike , but when Christ shall by that great worke of his a Death set them apart unto a holy use , and make them representations of his owne sacred Body , as they are by this divine relation hallowed , so to partake of them without commemotating that great worke which hath so sanctified them , is not onely impious in that it perverteth the divine institution , but absurd likewise , it being all one , as if a man should with much ceremony and solemnity receive parchment and waxe , never so much as thinking on the land it conveyes , or looke on a picture without any reflexion on the patterne and originall which it resembleth , which is indeed to looke on the wood and not on the picture , it being naturally impossible to separate things in notion whose being doe consist in relation to each other . So then the Sacrament being a Typicall service , is not , nor can bee celebrated without a remembrance of the substance which it resembleth ; which thing , according as is the pretiousnesse , value , and importance of it , doth proportionably impose on us a greater necessity of this Duty ; which is then rightly perform'd , when there is a deep impression of Christ crucifi'd made on the Soule by these Seales of his Death , than which there is not any thing in the world more fit to fasten a stampe of it selfe in the minds of men . Permanent and firme impressions doe use to bee made in the mindes of men by such causes as those . First , if the Object be wonderfull and beyond the common course of things , it doth then strangely affect the thoughts , whereas b obvious and ordinary things passe through the soule , as common people doe through the streets without any notice at all . And this is the reason why naturally men remember those things best , w ch either they did in their a childehood , because then every thing brings with it the shape of novelty , and novelty is the mother of admiration ; or those things which doe very rarely fall out , which howsoever they may be in their causes naturally , yet with the greater part of men , who use to make their observations rather on the events than on the originals of things , they passe for wonders . Now what greater wonder hath ever entred into the thoughts of men , even of those who have spent their time and conceits in amplifying Nature with Creatures of their owne fancying than this , that the God of all the World , without derivation from whose life , all the Creatures must moulder into their first nothing should himselfe dye , and expire , the frame of Nature still subsisting ? that he who filleth all things with his Presence , should bee stretched out upon a piece of wood , and confined within a narrow stone ? hee who upholdeth all things by his power , should bee himselfe kept under by that which is nothing , by death ? Certainely , that at which the World stood amazed , that which against the course of Nature brought darkenesse on the Fountaine of Light , ( which could no longer shine , when his Glory who derived lustre on it was it selfe ecclipsed ) that which made the earth to tremble under the burden of so bloudy a sinne , that which the Angels stoope and looke into with humble astonishment and adoration , that which consisteth of so great a combination and confluence of wonders , must needs make a deepe impression on the Soule , though hard as Marble , at which the stones themselves of the Temple did rend asunder . Secondly , those things use to make impressions on the understanding which doe moove and excite any strong Passion of the minde , there being ever a most neare activity and intimate reference betweene Passion and Reason , by meanes of that naturall affinity and subordination which is betweene them . Observe it in one passion of Love , how it removes the mind from all other objects , firmely fixing it on one thing , which it most respecteth ; for as knowledge makes the object to bee loved , so a love makes us desire to know more of the object : the reason whereof is that inseparable union which Nature hath fixed in all things betweene the trueth and the good of them ; either of which working on the proper faculty to which it belongeth , provokes it to set the other faculty on worke , either by distinction as from the understanding to the passion , or by insinuation , as from the passion to the understanding : even as fire doth not heate without light , nor enlighten without heate . Where the treasure is , the heart cannot bee absent , where the body is the Eagles must resort . If I know a thing bee good I must love it , and where I love the goodnesse of it I cannot but desire to know it , all divine objects being as essentially good as they are true , and b the knowledge and love of them being as naturally linked as the nerve is to the part which it moveth , or as the beame is to the heate and influence by which it worketh : now what object is there can more deserve our love than the Death of Christ ? Certainely if it bee c naturall for men to love where they have beene loved before , and if in that case it bee fit that the quantity of the former love should bee the rule and measure of the latter , how can it bee that our love to him should not exceed all other love ( even d as hee justly requireth ) since e greater love than his hath not beene seene , that a man should neglect the love of himselfe and lay downe his life for his enemies . And if we love Christ , that will naturally lead us to remember him too , who as he is f the Life , and so the object of our love ; so is he the g Truth likewise , and so the object of our knowledge : and therefore the same Apostle , who did h rejoyce in nothing but Christ crucified ( and joy is nothing else but love perfected , for they differ onely as the same water in the pipe and in the fountaine ) did likewise , notwithstanding his eminency in all Pharisaicall learning , Desire to i know nothing but Iesus Christ and him crucified . Such a dominion hath love on the minde to make permanent and firme impressions . Lastly , those things worke strongly upon the memory , which doe mainly concerne , and are beneficiall to man ; there is no man , not dispossessed of reason , who in sicknesse doth forget the Physician , neither did ever man heare of any one straved because he did not remember to eate his meate . a Beasts indeed I have heard of ( but those very strange ones too ) which upon turning aside from their meate have forgotten the presence of it ; but never were any so forsaken by Nature as to forget the desire and inquiry after what they wanted : and the reason is , because wheresoever Nature hath left a capacity of receiving farther perfection from some other thing , there she hath imprinted an appetite to that thing : and there is such a sympathy betweene the faculties of Nature , that the indigence of one sets all the rest on motion to supply it . Now what thing was there ever more beneficiall unto mankinde than the Death of Christ ? in comparison whereof all other things are as drosse and dung . The b name , and fruite , and hope of a Christian would be all but shadowes if Christ had not dyed . By his humility are wee exalted , by his curse are wee blessed , by his bondage are wee made free , by his stripes are wee healed , we who were vessels of dishonour had all our miseries emptied into him in whom dwelled the fulnesse of the Godhead . c Whatsoever evils hee suffered , ours was the propriety to them , but the paine was his , d all that Ignominy and Agony which was unworthy so honourable a Person as Christ , was necessary for so vile a sinner as man. Infinite it is and indeed impossible to take a full view of all the benefits of Christ Death , yet because the remembrance of Christs Death heere is nothing else but a recordation of those unvaluable blessings which by meanes of it were together with his holy Bloud shed downe upon the Church , I will touch a little upon the principall of them . That Christ Jesus is unto his Church the Authour and Originall of all spirituall e Life , the f deliverer that should come out of Sion , that should g set at liberty his People , h spoile Principalities and Powers , i lead Captivity , captive , k take from the strong man all his armour and divide the spoiles , is a Trueth so clearely written with a Sun-beame , that no Craconian Heretique da●e deny it . Let us then see by what meanes he doth all this ; and wee will not heere speake of that worke whereby Christ , having formerly purchased the Right , doth afterwards conferre and actually apply the benefit and interest of that right unto his members , which is the worke of his quickening Spirit , but onely of those meanes which hee used to procure the right it selfe , and that was in generall Christs Merit . The whole conversation of Christ on the earth was nothing else but a continued merit , proceeding from a double estate , an estate of Ignominy and Passion procuring , and an estate of Exaltation and honour applying his benefits . The Passion of Christ was his Death , whereby I understand not that last act onely of expiration , but the whole space betweene that and his Nativity , wherein being a subject to the Law of Death , and to all those b naturall infirmities , which were the Harbingers of Death , hee might in that whole space bee as truly called A man of Death , as c Adam was a dead man in the vertue of the Curse that very day beyond which notwithstanding hee lived many hundred yeares , that which we call d Death , being nothing else but the consummation of it . The estate of exaltation is the Resurrection of Christ , whereby the efficacy of that merit which was on the Crosse consummated is publikely declared , and his Intercession wherein it is proposed and presented unto God the Father as an eternall Price and Prayer in the behalfe of his Church . Now the Benefits which by this merit of Christs we receive are of severall kindes . Some are Privative , consisting in an immunity from all those evils which wee were formerly subject unto , whether of sinne or punishment : others are Positive , including in them a c right and interest unto all the Prerogatives of the sonnes of God. The one is called an Expiation , Satisfaction , Redemption or Deliverance . The other a Purchase , and free Donation of some excellent blessing . Redemption thus distinguished is either a Redemption of Grace from the bondage and tyranny of Sinne ; or a Redemption of Glory , from the bondage of Corruption : and both these have their parts and latitudes ; for the first , In Sinne we may consider three things . The state or masse of sinne : the Guilt or damnablenesse of sinne : and the Corruption , staine or deformity of sinne . The state of sinne is a state of a deadnesse or immobility in Nature towards any good : the understanding is dead and disabled for any spirituall perception : the will is dead and disabled for any holy propension : the affections are dead and disabled for any pursute : the body dead and disabled for any obedient Ministery ; and the whole man dead , and by consequence disabled for any sense of its owne death . And as it is a state of death , so it is a state of enmity too ; and therefore in this state wee are the objects of Gods hatred and detestation : so then , the first part of our Deliverance respects us as we are in this state of death and enmity , and it is ( as I said before ) a double Deliverance , negative by removing us out of this estate ; and positive by constituting us in another , which is an estate of life and reconcilement . First , the b understanding is delivered from the bondage of ignorance , vanity , worldly wisedome , misperswasions , carnall principles , and the like , and is ( after removall of this c darknesse , and d vaile ) e opened to see and acknowledge both its owne Darkenesse , and the evidence of that Light which shines upon it . Our wils and affections are delivered from that disability of embracing or pursuing of divine Objects , and from that love of darknesse and prosecution of evill which is naturally in them , and after this , are wrought unto a sorrow and sense of their former estate , to a desire and love of Salvation , and of the meanes thereof , with a resolution to make use of them : and the whole man is delivered from the estate of Death and enmity unto an estate of Life and Reconciliation by being adopted for the sonnes of God : of these Deliverances Christ is the Authour , who worketh them ( as I observed ) by a double Causality , the one that whereby he meriteth them , the other that whereby hee conveyeth and transfuseth that which hee had merited . This conveying cause is our Vocation , wrought by the a Spirit of Christ effectively , by the b Word of Life , and Gospell of Regeneration instrumentally , by meanes of both which ( this latter as the seed , that other as the formative vertue that doth vegetate and quicken the c seed ) are wee from dead men engrafted into Christ , and of enemies made sonnes and Coheires with Christ ; but the meritorious cause of all this was that Price which Christ laid downe , whereby he did ransome us from the estate of Death , and purchase for us the Adoption of sonnes ; for every Ransome and Purchase ( which are the two acts of our Redemption ) are procured by the l●ying downe of some d Price valuable to the thing ransomed and purchased . Now this Price was the precious Blood of Christ , and the laying downe or payment of this Bloud was the powring it out of his sacred Body , and the exhibiting of it unto his Father in a passive obedience : and this is to be applied in the other Deliverances . The second consideration then of sinne was the Guilt of it , which is , the binding over unto some punishment prescribed in the Law : so we have here a double Deliverance , from the Guilt of sinne , and from the Bondage of the Law. First , for sinne , though it leave still a staine in the soule , yet the sting of it is quite removed , though wee are not perfectly cleansed from the soile , yet are wee soundly healed from the mortalnesse and bruises of it . Then for the Law , wee are first freed from the e Curse of the Law , It is not unto us a killing letter , nor a word of Death , in as much as it is not that rule according unto which wee expect Life . Secondly , wee are freed from the Exaction of the Law , wee are not necessarily bound to the rigorous performance of each jot and title of it , a performance unto which is ever annexed Legall Justification ; but our endeavours though imperfect , are accepted , our infirmities though sundry are forgiven for his sake , who was f under both these Bondages of Law for our sakes . And as wee are thus delivered from the Guilt of sinne , so are wee farther endued with positive Dignities , g interest and propriety to all the Righteousness of Christ , with which wee are h clothed as with a garment : claime unto all the blessings which the Law inferres upon due obedience performed to it , and the comforts which from either of these Title and Prerogatives may ensue . And this is the second branch of Deliverance , conveyed by the act of Iustification , but merited as the rest , by the Death of JESUS CHRIST . The third consideration of sinne was the Corruption of it , from the which likewise wee are by Christ delivered , sinne doth not any more rule , nor raigne , nor lead captive those who are ingrafted into Christ , though for their patience , triall , and exercise sake , and that they may still learne to live by faith , and to prize mercy , the remnants of it doe cleave fast unto our Nature , like the sprigges and rootes of Ivie to a Wall , which will never out till the Wall bee broken downe and new built againe . Sinne is not like the people of Ierico utterly destroied , but rather like the Gibeonites , it liveth still , but in an estate of bondage , servitude , and decay ; and besides this , wee are inabled to a love the Law in our inner man , to delight in it , to performe a ready and sincere , though not an exact and perfect obedience to it , we are made partakers of the divine Nature , the Graces with which Christ was anointed doe from him streame downe unto his lowest members , which of his b fulnesse doe all receive , and are all renewed after c Gods Image in righteousnesse and true holinesse . The next part of our Redemption was from the Bondage of Corruption , unto the d Liberty of Glory , which likewise is by Christ performed for us , which is a Deliverance from the Consequents of sinne ; for sinne doth binde over unto punishment , even as the perfect obedience of the Law would bring a man unto Glory . Now the Punishments due unto sinne are either Temporary or Eternall , consisting principally in the oppressions and distresses of Nature : for as Sinne is the evill of our working , so Punishment is the evill of our being : and it includes not onely bodily and spirituall death , but all the c inchoations and preparatory dispositions thereunto , as in the soule doubtings , distractions , tremblings , and terrours of Conscience , hardnesse of heart , fearefull expectation of the wrath that shall be revealed : in the body sicknesse , poverty , shame , infamy , which are so many earnests and petty payments of that full debt which will at last bee measured out to all the wicked of the World. f Even as amongst the Romans their Prelusory fight with dull and blunt weapons were but introductions to their mortall and bloudy games . And besides this Deliverance there is in the soule g peace and serenity , in the body a patient waiting for Redemption , and in the whole man the pledges of that eternall glory which shall be reveled ; of all which the onely meritorious cause is the Death of Christ. This a alone is it which hath overcome our death , even as b one heate cureth , one Flux of blood stoppeth another , and hath c caught Satan as it were by deceit , with a baite and a hooke ; this is it which hath taken away the d enmity betweene God and man , reconciling us to the Father , and by the e prayer of that precious Blood hath obtained for us the f right of Children ; this is it which tooke away the guilt of sinne , and g cancelled the Bond that was in force against us , swallowing up the h Curse of the Law , and humbling Christ unto the forme of a servant , that thereby wee might be made free ; this is it which removeth all both temporall and eternall punishment from the faithfull , it having beene a perfect payment of our whole debt ; for in as much as Christ himselfe said on the Crosse , It is finished , wee are to conclude , that the other worke of Resurrection was not properly an essentiall part of Christs merit , but onely a necessary consequent required to make the Passion applicable and valuable to the Church . As in coined metals , it is the substance of the coine , the Gold , or Silver , onely that buyeth the ware , but the Impression of the Kings Image is that which makes that Coine to bee currant and passable , it doth not give the value or worth to the Gold , but onely the application of that value unto other things : even so the Resurrection and Intercession of Christ doe serve to make actuall applications of those merits of his to his Church , which yet had their consummation on the Crosse. And if it be heere demanded how it comes to passe , if all these consequents of sinne be removed , that the faithfull are still subject to all those temporall evils both in life and death which even in the state of Nature they should have undergone ; wee answere in generall , that the faithfull dye in regard of the state , but not in regard of the sting of Death , they are subject to a dissolution , but it is to obtaine a more blessed union , k even to bee with Christ : and though a man may not take the whole World in exchange for his Soule , yet he may well take Christ in exchange for his life . l It is not a losse of our money , but traffique and merchandise , to part from it for the procuring of such commodities as are more valuable ; and Saint Paul telles us that to a dye is gaine . The b sting wee know of Death is sinne , ( for sinne is the cause of all inward discomforts ; for which cause the c wicked are often compared to the foaming Sea , which is still tossed and unquiet with every winde ) and the d strength of sinne is the Law , with the malediction and bondage thereof , from the which wee being perfectly delivered , by him who was himselfe e made under the Law , and by that meanes became a f perfect and sufficient Saviour , wee are in like manner delivered from the penalty of Death ; for weaken sinne by destroying the Law , ( which is the strength of it ) and Death cannot possibly sting . To examine this point , though by way of digression , something farther will not bee altogether impertinent , because it serves to magnifie the power of Christs Passion . The evils which wee speake of are the violations of the nature and person of a man : and that evill may bee considered two waies , either physically ▪ as it oppresseth and burdeneth Nature , working some violence on the primitive integrity thereof , and by consequence imprinting an affection of sorrow in the minde , and so it may bee called paine ; or else morally and legally , with respect unto the motive cause in the Patient , Sinne ; or to the originall efficient cause in the Agent , Iustice ; and so it may be called punishment . Punishment being some evill inflicted on a subject for transgressing some Law commanded him by his Law-maker , there is ther unto requisite something on the part of the Commander , something on the part of the Subject , and something on the part of the Evill inflicted . In the Commander there must bee first a will unto which the actions of the Subject must conforme , and that signified in the nature of a Law. Secondly , there must bee a Iustice which will. And thirdly , a Power which can punish the transgressours of that Law. In the Subject there must be first Reason and Free-will ( I meane originally ) for a Law proceeding from Justice presupposeth a power of obedience , to command impossibilites is both absurd and tyrannous , befitting Pharaoh and not God. Secondly there must bee a Debt and Obligation whereby hee is bound unto the fulfilling of that Law. And lastly , the Conditions of this Obligation being broken there must be a Forfeiture , Guilt and Demerit following the violation of that Law. Lastly , in the Evill it selfe inflicted there is required first something absolute , namely a destructive Power , some way or other oppressing and disquieting Nature ( for as sinne is a violation offered from man to the Law , so punishment must bee a violation retorted from the Law to man. ) Secondly , there must bee something Relative , which may respect first the authour of the evill , whose Justice being by mans sinne provoked , is by his owne power , and according to the sentence of his owne Law to bee executed . Secondly , it may respect the end for which it is inflicted , it is not the torment of the Creature , whom as a Creature God loveth , neither is it the pleasing of the Devill , whom as a Devill God hateth , but onely the Satisfaction of Gods Justice , and the Manifestation of his Wrath. These things being thus premised , wee will againe make a double Consideration of Punishment , either it may be taken improperly , and incompletely , for whatsoever oppressive evill doth so draw its originall in a Reasonable Creature from Sinne , as that if there were not an habitation of sinne , there should be no roome for such an evill , as in the man that was borne blinde , though sinne were not the cause of the blindenesse , yet it was that which made roome for the blindenesse : or it may bee taken properly and perfectly , and then I take it to admit of some such Description as this Punishment is an evill or pressure of Nature , proceeding from a Law-giver just and powerfull , and inflicted on a Reasonable Creature , for the disobedience and breach of that Law unto the performance whereof it was originally by the naturall faculty of free-will enabled , whereby there is intended a Declaration of Wrath , and Satisfaction of Justice . Now then I take it wee may with conformity unto the Scriptures , and with the Analogy of Faith set downe these Conclusions . First , consider Punishments as they are dolours and paines , and as they are impressions contrary to the integrity of Nature , so the temporall evils of the godly are punishments , because they worke the very same manner of naturall effects in them which they doe in other men . Secondly , take Punishments improperly for those evils of Nature which doe occasionally follow sinne , and unto which sinne hath originally opened an entrance , which declare how God stands affected towards sinne , with a minde purposing the rooting out and destroying of it ; in this sense likewise may the afflictions of the godly bee called Punishments , as God is said to have beene a exceeding angry with Aaron . But now these evils though inflicted on the godly because of their sinnes , as were , the death of the child to David , the tempest to Ionah , and the like , yet are they not evils inflicted for the Revenge of sin ( which is yet the right Nature of a proper Punishment ) ( so saith the Lord , Vengeance is mine , I will repay it ) but they are evils by the Wisedome of God , and love towards his Saints inflicted for the overthrow of sinne , for weakening the violence , and abating the outrageousnesse of our naturall corruptions . As then in the godly sinne may be said to be , and not to bee in a diverse sense , ( so saith Saint Iohn in one place , b If wee say wee have no sinne wee deceive our selves , and yet in another , c Hee that is borne of God sinneth not ) It is not in them in regard of its Condemnation , although it bee in them in regard of its inhabitation , though even that also as daily dying and crucified , even so punishments or consequents of sinne may be said to be in the godly , or not to be in them in a different sense . They are not in them in regard of their sting and curse as they are proper Revenges for sinne , although they be in them in regard of their state , substance , and painefulnesse , untill such time as they shall put on an eternall Triumph over Death , the last enemy that must be overcome . Lastly , I conclude , that the temporall evils which doe befall the godly are not formally or properly punishments , nor effects of divine malediction or vengeance towards the persons of the godly , who having obtained in Christ a plenary reconciliation with the Father , can be by him respected with no other affection ( however in manner of appearance it may seeme otherwise ) than with an affection of love and free grace . The reasons for this position are these : first , Punishment , with what mitigation soever qualified is in suo formali , in the nature of it a thing Legall , namely the execution of the Law , for divine Law is ever the square and rule of that Justice of which punishment is the effect and work . Now all those on whom the execution of the Law doth take any effect , may truly bee said to be so farre under the Law in regard of the sting and curse thereof , ( for the curse of the Law is nothing else but the evill which the Law pronounceth to bee inflicted , so that every branch and sprigge of that evill , must needes beare in it some part of the nature of a Curse , even as every part of water hath in it the nature of water ) but all the godly are wholly delivered from all the sting and malediction of the Law , Christ b is unto us the end of the Law , abolishing the shadowes of the Ceremoniall , the the Curses of the Morall ; c wee are no more under the Law , but under Grace , under the precepts , but not under the Covenant , under the d obedience , but not under the bondage of the Law : unto the e righteous there is no Law , that is , there is no condemnation to them that are in Christ : wee are dead unto the Law by the Body of Christ , it hath not the least power or dominion over us . Secondly , the most proper nature of a punishment is to satisfie an offended Justice , but Christ bearing the iniquity of us all in his Body on the Tree , did therein make a most sufficient and ample satisfaction to his Fathers wrath , leaving nothing wherein wee should make up either the measure or the vertue of his sufferings , but did himselfe perfectly save us : for an infinite person suffering , and the value of the suffering depending on the dignity of the Person , it must needs bee that the satisfaction made by that suffering must be likewise infinite , and by consequence most perfect . Lastly , if we consider ( as a it is in all matters of consequence necessary ) but the author of this evill , we shall finde it to be no true and proper punishment ; for it is a reconciled father b who chasteneth every sonne whom hee receiveth , who as hee often doth c declare his severest wrath by forbearing to punish , so doth he as often even out of d tendernesse , and compassion chastise his Children , who hath f predestinated us unto them , doth g execute his decrees of mercy in them , doth by his providence governe , and by his love sanctifie them unto those that suffer them , in none of which things are there the prints of punishment . But if Christ have thus taken away the malignity of all temporall punishments , why are they not quite removed ? to what end should the substance of that remaine whose properties are extinguished ? h Certainely God is so good as that he would not permit evill to bee , if hee were not so powerfull as to turne it to good . Is there not honey in the Bee when the sting is removed ? sweetnesse in the rose when the prickles are cut off ? a medicinable vertue in the flesh of Vipers when the poyson is cast out ? and can man turne Serpents into Antidotes , and shall not God bee able to turne the fiery darts of that old Serpent into instruments for letting out our corruptions , and all his buffets into so many stroakes for the better fastening of those Graces in us , which were before loose , and ready to fall out ? Briefly to conclude this digression , some ends of the remaining of Death , and other temporall evils ( notwithstanding the Death of Christ have taken away the malignity of them all ) are amongst others these . First , for the i triall of our faith and other Graces ; k our Faith in Gods Providence is then greatest , when wee dare cast our selves on his care , even when to outward appearances hee seemeth not at all to care for us : when wee can so looke on our miseries that we can withall looke through them . Admirable is that faith which can with Israel see the Land of Promise through a Sea , a Persecution , a Wildernesse , through whole Armies of the sonnes of Anak , which can with Abraham see a Posterity like the starres of Heaven through a dead wombe , a bleeding sword , and a sacrificed sonne ▪ which can with Iob see a Redeemer , a Resurrection , a restitution , through the dunghill , and the potsheard , through ulcers and botches , through the violence of heaven and of men , through the discomforts of friends , the temptations of a wife , and the malice of Satan ; which can with Stephen see Christ in heaven through a whole tempest and cloud of stones ; which can with that poore Syrophenician Woman see Christs compassion through the odious name of Dogge , which can in every Egypt see an Exodus , in every red Sea a passage , in every fiery Fornace an Angell of Light , in every Denne of Lions a Lion of Iudah , in every temptation a doore of escape , and in every grave an arise and sing . Secondly , they are unto us for a antidotes against sinne , and meanes of humility and newnesse of life , by which our b faith is exercised and excited , our corruptions pruned , our diseases cured , our security and slacknesse in the race which is set before us corrected , without which good effects all our afflictions are cast away in vaine upon us . Hee hath c lost his affliction that hath not learned to endure it , the evils of the faithfull are not to destroy but to instruct them , they loose their end if they * teach them nothing . Thirdly , they make us d conformable unto Christs sufferings . Fourthly , they e shew unto us the perfection of Gods graces , and the sufficiency of his love . Fifthly , they f drive us unto God for succour , unto his Word for information , and unto his Sonne for better hopes , for nothing sooner drives a man out of himselfe than that which oppresseth and conquereth him ; in so much as that publique calamities g drave the Heathen themselves to their prayers , and to consult with their Sybils Oracles for removing those Judgements , whose authour , though ignorant of , yet under false names , and idolatrous representations , they laboured as much as in them lay to reconcile and propitiate . Sixthly , God is in them h glorified , in that he spareth not his owne People , and yet doth so punish , that hee doth withall support and amend them . a Lastly , it prepareth us for Glory , and by these evils convincing the understanding of the slipperinesse , and uncertainty of this worlds delights , and how happinesse cannot grow in that earth which is cursed with thornes and briars , it teacheth us to groane after the revelation of that life which is hidde with Christ , where all teares shall be wiped from our eyes . So that in all temporall evils that which is destructive the sting and malediction of them is in the Death of Christ destroyed : having therefore so many motives to make impr●ssions on the Soule , the Wonder of Christs Death , the Love of it , and the Benefits redounding unto us from it ; there is required of us a multiplied recordation , a b ruminating , and often recalling of it to our thoughts , if it were possible at all times , to have no word , or thought , or worke , passe from us without an eye unto Christ crucified , as the patterne , or if not , as the Judge of them ; but especially at that time when the drift , and purpose of our whole sacred businesse is the Celebration of his Death . CHAP. XVI . Of the manner after which we are to celebrate the memory of Christs Passion . BUt wee may not presume that wee remember Christs death as hee requires , when either with an historicall memory , or with a festivall solemnitie onely , wee celebrate , or discourse of it , except we doe it with a practicke memory , proportioned to the goodnesse and quality of the thing remembred . And first we must remember Christ with a memory of faith , with an applying and assuming memory , not onely in the generall , that he died ; but in particular , that the reason of his death was my salvation and deliverance from death . Pilate and the unbeleeving Iewes shall one day see him whom they have peirced , and remember his death , Iudas shall see and remember him whom he kissed , the Devill shall see and remember him whom he persecuted , and in every one of these shall their remembrance produce an effect of horror and trembling , a because they remember him as their Iudge . If our remembrance of the love and mercy of his death , not onely testified , but exhibited , and obsignated unto us , were no other than that which the wicked spirits have of his justice and severity , it could not be but that wee should as readily beleeve , as they do tremble at his death . And indeed ( if wee obserue it ) the remembrance of Christs death , and the faith in it are one and the same thing ; for what else is faith but a review and reflection of our thoughts upon Christ , a multiplied , and reiterated assent unto the benefits of him crucified ? and what is remembrance , but the returning of the minde backe unto the same object about the which it had been formerly employed ? The remembrance of Christ is nothing else but the knowledge of Christ repeated , and the b knowledge of Christ is all one with the beliefe in him , they which are not by faith united unto him , are quite ignorant of him . And therefore we finde that Saint Pe●ers second deniall of Christ , is by the Evangelists diversly related . In some c I am none of his , in others I know not the man : and certainely , if the one had been true , the other had been true too , for all compleate knowledge must have a commensuration to the objects that are knowne , and the ends for which they are proposed . Now all divine objects , besides their truth , have together annexed a goodnesse which is applicable to those that know it ; so that to professe the knowledge of it , and yet not know how to apply it to our owne use , is indeed therefore to be ignorant of it , because there is no other end why it should be knowne , then that thereby it might be applyed . And therefore in the Scripture phrase , a wicked man and a foole are termes equivalent , because the right knowledge of divine truths , doth ever inferre the love and prosecution of them ; for every act in the will , whether of imbracing , or abominating any object , is grounded on some precedent Iudgment of the understanding . Nothing that by the ultimate dictate of each particular and practicall judgment is proposed as totally and supremely good , can possibly bee by the Will refused , because therein it must needs resist the impresse of Nature , which leads every , as well voluntary as necessary Agent , unto an infallible pursuite of whatsoever is propos'd unto it , as a thing able by the accession of its goodnesse , to advance and perfect the nature of the other : and therefore whosoever beleeve not in Christ Iesus , and his death , nor doe imbrace and cling unto it , with all the desires of a most ardent affection , cannot possibly bee said to know him , because however they may have some few , broken , faint , and floating notions of him , yet hee is not by this knowledge propos'd unto the Will , as its sole and greatest good ( for then he could not but be embraced ) but is in good earnest by the practick judgment undervalued and disesteemed , in comparison of other things , whose goodnesse and convenience unto sensuall and corrupt nature , is represented more cleerely . Many men may bee able to discourse of the death of Christ , after a speculative , and scholasticall manner , so profoundly , as that another who truely beleeves in him , shall not be able to understand it : and yet this poore soule that desires to know nothing but him , that accounts all things else dung in comparison of him , that endevours to be made conformable unto him in the communion and fellowship of his sufferings , that can in Christs wounds see his safety , in Christs stripes his Medicine , in Christs anguish his peace , in Christs Crosse his triumph ; doth so much more truely know him , as a man that is able safely to guide a ship through all the coasts of the world , doth better know the regions and situations of Countries , than he who by a dexteritie that way is able to draw most exact and Geographicall descriptions . Boyes may bee able to turne to , or to repeate severall passages of a Poet or Oratour more readily than a grounded Artist , who yet notwithstanding knowes the elegancy and worth of them farre better : and a Stage-player can haply expresse with greater life of passion the griefes of a distressed man , than hee can himselfe , although altogether ignorant of the weight and oppression of them . It is not therefore Logicall , Historicall , Speculative rememhrance of Christ , but an experimentall and beleeving remembrance of him , which wee are to use in the receiving of these sacred misteries , which are not a bare Type and resemblance , but a seale also , confirming , and exhibiting his death unto each beleeving soule . Secondly , we must remember the death of Christ , with a remembrance of thankefulnes for that great love which by it wee enjoy from him : certainely he hath no dram of good nature in him , who for the greatest benefit that can befall him doth not returne a recompence of remembrance , a which costs him nothing . Our salvation cost Christ a pretious price , his owne bloud , and shall not we so much as lay up the memory of it in our mindes , that wee may have it forth-comming to answer all the objections that can be made against our title to salvation ? consider with thy selfe the fearefulnes and horror of thy naturall estate , wherin thou wert expos'd to the infinite wrath of Almighty God , whom thou therfore being both finite and impotent wert no way able to appease , subiect to the strokes and terrors , not onely of thine owne Conscience , a bosome Hell , but of that most exact justice , which it is as impossible for thee to sustaine with patience , as with obedience , to satisfy . The creatures thine enemies thine owne heart thy witnes , thy Creator , thy Judge , eternity of expreslelesse anguish , gnawing of conscience , despaire of deliverance , & whatsoever misery the most searching understanding can but imagine thy sentence , for according to his feare , so is his wrath , from this , and much more hath the death of Christ , not onely delivered thee , but of a cast away , an enemy , a deplored wretch , weltring in thine owne bloud , rotting & stinking in thine owne grave , hath restored thee not only to thine originall interest , and patrimony , but unto an estate so much more glorious then that could have been , by how much the obedience of Christ , is more pretious , then any thy innocency could possibly have performed . Consider the odious filthines of sinne , the pertinacious adherence thereof unto thy nature , so that nothing but the incarnation , and bloud of the Sonne of God , the Creator of the World could wash it out ; consider the Justice , and undispensable severity of our God against sinne , which would not spare the life of his owne Sonne , nor be satisfied without a Sacrifice of infinite , and coequall vertue with it selfe : consider that it was thy sinne , which were thy associates with Iudas , and Pilate , and the Iewes to crucify him : It was thy Hypocrisy which was the kisse that betraid him , thy covetousnes the thornes that crowned him , thy oppression , and cruelty the nayles , and Speares that peirced him , thy Idolatry and superstition the knee that mocked him , thy contempt of religion the spittle that defiled him , thy anger and bitternes the gall , and v●negar that distasted him , thy Crimson , and redoubled sins the Purple that dishonord him , in a word thou wert the Iew that kild him . Canst thou then have so many members as weapons wherewith to crucify thy Saviour , and hast thou not a heart wherein to recognize , and a tongue wherewith to celebrate the benefits of that bloud which thy sinnes had powred out ? The fire is que●ched by that water which by its heate was caused to runne over , and shall not any of thy sins , be put out by the over-flowing of that pretious bloud which thy sinnes caused to run out of his sacred Bodie ? Lastly , consider the immensitie of Gods mercie , and the unutterable treasures of his grace , which neither the provocations of thy sinne , nor the infinite exactnes of his owne justice could any way overcome , or constraine to dispise the worke of his owne hands or nor to compassionate the wretchednes of his creature though it cost the Humiliation of the Sonne of God , and the exinanition of his Sacred person to performe it . Lay together all those considerations , and certainly they are able even to melt a heart of Adamant into thoughts of continuall thankfulnes towards so bountifull a Redeemer . Thirdly , wee must remember the death of CHRIST with a Remembrance of Obedience even the commands of God should be sufficient to inforce our obedience . It is not the manner of Law-makers to use insinuations , and plausible provokements , but peremptory , and resolute injunctions upon paine of penalty : but our God deales not onely as a Lord , but as a Father , he hath delivered us from the penalty , and now rather invites , then compels us to obedience , least by persisting in sinne we should make voyd unto our selves the benefit of Christs death , yea should crucify him a fresh , and so bring upon our selves not the benefit but the guilt of his bloud . Is it nothing thinke we that Christ should die in vaine , and take upon him the dishonor , and shame of a servant to no purpose ? and disobedience , as much as in it lyes doth nullify , and make voyd the death of Christ : Is it nothing that that sacred Bloud of the covenant should bee shed onely to be troden , and trampled under foote as a vile thing ? and certainely he that celebrates the memory of Christs death in this holy Sacrament with a willfully polluted soule , doth not commemorate the Sacrifice , but share in the slaughter of him ; and receives that pretious blood not according to the institution of Christ , to drinke it , but with the a purpose of Iudas and the Iewes , to shed it on the ground ; a cruelty so much more detestable then Caines was , by how much the blood of Christ is more pretious than that of Abel . In the phrase of Scripture , sinning against God , and forgetting of him , or casting of him behinde our backe , or bidding him depart from us , or not having him before our eies , are all of equall signification , neither is any thing cald remembrance in divine dialect which doth not frame the soule unto affections befitting the quality of the object that is remembred . He b is not said to see a pit , though before his eyes , who by Starre-gazing or other thoughts falls into it ; nor hee to remember Christ , though presented to all his senses at 〈◊〉 , who makes no regard of his presence . Divine knowledge , being practicall , requires advertence and consideration , an essicacious pondering of the consequences of good or evill , and thereby a proportionable governement of our severall courses , which who so neglecteth , may bee properly said to forget , or to bee ignorant of what was before him , though not out of blindnesse , yet out of b inconsideratenesse , as not applying close unto himselfe the obiect represented , which if truely remembred , would infallibly frame the minde unto a ready obedience and conformitie thereunto . Lastly , Wee must remember the Death of Christ with Prayer unto God , for as by faith wee apply to our selves , so by prayer wee represent unto God the Father that his death as the merit and meanes of reconciliation with him : as prayer is animated by the Death of Christ ( which alone is that character that addes currantnesse unto them ) so is the Death of Christ not to bee celebrated without Prayer , wherein wee doe with confidence implore Gods acceptance of that sacrifice for us , in which alone hee is well-pleased . a Open thine eyes unto the supplication of thy servants , to hearken unto all for which they shall call unto thee , was the Prayer of Salomon in the consecration of the Temple . What , doth God hearken with his eyes unto the prayers of his people ? Hath not hee that made the eare an eare himselfe , but must be faine to make use of another faculty unto a different worke ? Certainely unlesse the eye of God be first open to looke on the bloud of his Sonne , and on the persons of his Saints bathed and sprinkled therewith , his eares can never be open unto their prayers . Prayer doth put God in minde of his b Covenant , and Covenants are not to bee presented without seales ; now the seale of our Covenant is the blood of Christ , no Testament is of force but by the death of the Testator , whensoever therefore wee present unto God the truth of his owne free Covenant in our prayers , let us not forget to shew him his owne seale too , by which wee are confirmed in our hope therein . Thus are wee to celebrate the death of Christ , and in these regards is this holy worke called by the d Antients an unbloody sacrifice , in a mysticall and spirituall sense , because in this worke is a confluence of all such holy duties , as are in the Scripture called spirituall sacrifices : and in the same sence was the Lords Table ofttimes by them called an Altar , as that was which the Reubenites erected on the other side of Iordan , not for any proper sacrifice , but to bee a patterne and memoriall of that whereon sacrifice was offered . CHAP. XVII . Inferences of Practice from the severall ends of this holy Sacrament . HEere then in as much as these sacred Elements are instituted to present and exhibit Christ unto the faithfull soule , wee may inferre with what affection wee ought to approach unto him , and what reverent estimation to have of them . Happinesse as it is the scope of all reasonable desires , so the confirmation of that happinesse is the solace and security of those that desire it . He ( said the Prophet , speaking of Christ ) shall bee the desire of all Nations , in as much as without him that happinesse which all doe naturally desire , is but a Meteor and fiction . So then wee see that even the light of our inbred reason , seconded and directed by Divine truths doth leade us unto a desire of Christ , who alone is the Authour and Matter of that Happinesse , which is the true though unknowne object of all our naturall desires . Now this happines in Christ wee cannot have till we have actuall fruition of him , enjoy this blessednes we never can till we are vnited to him , no more then a dissected member enjoyes the vitall influences of the soule , and Spirits . Vnion unto Christ wee cannot have untill it please him , by his Spirit as it were to stoope from that Kingdome where now he is , and to exhibit himselfe unto those whom it pleaseth him to assume into the unity of his body . Other way to enjoy him here we can have none , since no man can at his pleasure or power lift up his eyes with Steven to see him , or goe up with S. Paul to the third Heavens , to injoy him . Now it hath pleased the Wisdome of Christ c ( whose honor ever it is to magnifie his power in his creatures weaknes and to borrow noe parcell of glory in his service from those earthly and elementary instruments which he useth in it ) by no other meanes to exhibite , and confirme the virtue of his sacred Body unto us , with the life , and righteousnes that from it issueth , but onely by those poore and ordinary elements of Bread , and Wine in his Sacrament unto which therefore he requireth such reverence , such hunger and affection as is in reason due to the Hand that reacheth , to the Seale that secureth , to the food that strengthneth that spirituall life in us , without which we cannot possibly reach unto the end of our very naturall , and created desires , happinesse and tranquillity . It behoves us therefore to beware how we give entertainment to any carnall thoughts , which goe about to vilifie , and undervalew the excellency of so Divine misteries from the outward meannesse of the things themselves . Say not like sullen d Naaman , Is not the Wine in the Vintners Sellar , or the Bread of mine owne Table as good , as nourishing as is any in the Temple ? certainly if thou be commanded some great Worke for the procuring of so great a good , as there had beene betweene the service , and the reward we disproportion , so would even reason it selfe have dictated unto us a necessity of obeying rather then of disputing , how much rather when he biddeth us only to eat , and live . True it is that these creatures naturally have no more power to convey CHRIST , then wax hath in it selfe to convey a Lordship : yet as a small piece of wax when once in the vertue of a humane covenant or contract it is made the instrument to confirme , and ratifie , such a conveyance is unto the receiver of more consequence then all the wax in the Towne besides , and is with the greatest care preserved : so these elements though physically the same which are used at our owne Tables , yet in the vertue of that holy Consecration , whereby they are made the instru●ments of exhibiting , and the seales of ascertaining Gods Covenant of grace unto us , are unto us more valewable then our barnes full of graine , or our presses full of grapes , and are to be desired with so farre distant an affection from the other that are common , as Heaven is above Earth . Secondly , in that these elements are consecrated and exhibited for confirmation of our Faith , wee thence see how the Church hath her a degrees of faith , her b measure the spirit , her c deficiencyes of grace , her languishings , ebbings , imperfections , her decayes , blemishes and fals , which makes her stand in neede of being d perfected , builded , e rooted , established f in faith and righteousnes , g all things under the middle region are subject to Winds , Thunders , Tempests , the continuall uncertainties of boysterous wheather , whereas in the Heavens there is a perfect uniforme serenity , and calmenes : so when a Christian comes once to his owne Countrey unto Heaven , he then comes unto an estate of peace , and security , a to be filled with the fulnes of GOD , where theeves do not breake thorowgh nor steale , where neither flesh nor Satan have any admission , noe stormes of temptation , No Ship-wrack of conscience , but where all things are spirituall , and peaceable . But in this Earth , where Satan hath power to goe from place to place to a compasse the World , to raise his tempests against the Church even the b Waves of ungodly men , can have no safety from any danger , which eyther his subtelty can contrive , or his malice provoke , or his power execute , or his instruments further , and therefore wee are here subject to more or fewer degrees of faintnes in our Faith according as our strength , to resist the common adversary is lesse or greater . As in the naturall , so in the mysticall Body , though all the parts doe in common pertake of life , yet one is more vitall then another , the Heart , and Head , then the Hands , and Feete , yea the same part is at one time more active , and quick then at others . One while overgrowne with humors , and stiffned with distempers , another while free , expedite , and able for the discharge of any vitall office . And this is that which drives us to a necessity of recovering our strength , and making up our breaches by this holy Sacrament , which should likewise tell us in what humble esteeme wee ought to have our perfectest endowments , they being all subject to their faylings , and decaies . Thirdly , in that these mysteries doe knit the faithfull together into the unity of on common body , we see what fellow feeling the faithfull should have of each other , how they should interest themselves in the se●verall states , and affections of their fellow members , to d rejoyce with those that rejoyce , and to weepe with those that weepe . As we should e thinke the same things , and so agree in a unity of judgments because f all led with one , and the same Spirit which is the Spirit of g truth , so we should all h suffer , and doe the same things , and so all concurre in a unity of affections , because i all animated by the same Spirit , which is the k Spirit of love too , l where there is dissention , and disagreement , there must needs be a severall Law , where the Law is diverse , the government differs too , and in a different government there must of necessity be a differēt subjection . He then that doth not sympathize with his brother , but nourisheth factious and uncharitable thoughts against him , doth therin plainly testifie , that he is not subject ( at least totally ) unto the same prince with him and then we know that there are but two Princes , a Prince of peace , and a Prince of darkenes . Nature is in all her operations uniforme , and constant unto her selfe a one Tree cannot naturally bring forth Grapes , and Figgs , b out of the same Fountaine cannot issue bitter water , and sweete , the selfe same vitall faculty of feeling which is in one member of the body is in all , because all are animated with that soule which doth not confine it selfe unto any one . The Church of God is a c Tree planted by the same hand , a d Garden watred from the same Fountaine , e a body quickned by the same Spirit , the members of it are all brethren ; f begotten by one Father of mercy , generated by one Seede of the Word , delivered g from one wombe of ignorance , fed with one bread of Life , employd in one Heavenly calling , brought up in one House-hold of the Church , travellers in one way of grace , heires to one Kingdome of glory , and when they agree in so many unities , should they then admit any fraction or disunion in their minds ? from Adam unto the last man that shall tread on the Earth is the Church of GOD but one continued , and perfected body , and therefore we finde that as in the h body the head is affected with the grievances of the feete , though there be a great distance of place betweene them ; so the i holymen of God have mourned , and been exceedingly touched with the afflictions of the Church even in after Ages , though betweene them did interveane a great distance of time . Certainly then k if the Church of God lie in distresse , and we stretch our selves on beds of Juory , if she mourne in sack-cloath , and we riot in soft rayment , if the wild Bore of the Forrest breake in upon her , and we send not out one prayer to drive him away , if there bee cleanenesse of teeth in the poore , and our teeth grinde them still , if their bowells be empty of food , and ours still empty of compassion , if the wrath of God bee enflamed against his people , and our zeale remaine still as frozen , our charity as cold , our affections as benum'd , our compassion as stupid as it ever was , In aword , if Sion lye in the dust , and wee hang not up our Harpes , nor pray for her peace , as wee can conclude nothing but that we are unnaturall members , so can wee expect nothing but the curse of a Meroz , who went not out to helpe the Lord. Fourthly , in that this Sacrament is Gods Instrument to ratifie and make sure our claime unto his Covenant , we learne . First , therein to admire and adore the unspeakeable love of God , who is pleased not onely to make , but to confirme his promises unto the Church . As b God , so his truth , whether of judgments or promises , are all in themselves immutable , and infallible in their event ; yet notwithstanding , as the Sunne though in it selfe of a most uniforme light and magnitude , yet by reason of the great distance , and of the variety of mists and vapours through which the raies are diffus'd , it often seemeth in both properties to varie : so the promises of God ; however in themselves of a fixed and unmoveable certainty , yet passing through the various tempers of our minds one while serene and cleere , another while by the steeme of passions , and temptations of Satan , foggie and distemperd , doe appeare under an inconstant shape . And for this cause , as the Sunne doth it selfe dispell those vapours w ch did hinder the right perc●●tion of it ; so the grace of God , together with and by the holy Sacrament communicated , doth rectifie the minde and compose those diffident affections w ch did before intercept the efficacie and evidence thereof . God made a Covenant with our fathers , and not accounting that enough hee confirmed it by an oath , c that by 2. immutable things , wherein it was impossible for God to ly , they might have strong consolation who have had refuge to lay hold on the hope that is set before them . The strength wee see of the consolation depends upon the stability of the covenant . And is Gods covenant made more firme by an oath than by a promise ? The truth of God is as his nature without d variablenesse or shadow of changing , and can it then bee made more immutable ? Certainly as to infinitenes in regard of extension , so unto immutabillity in regard of firmenes , can there not bee any accession of degrees , or parts : All immutability being no●thing else but an exclusion of whatsoever might possibly occur to make the thing variable and uncertaine . So then the Oath of God doth no more adde to the certainty of his word then doe mens oathes and protestations to the truth of what they affirme ; but because wee consist of an earthly and dull temper , therefore God when he speakes unto us doth ingeminate his compellations , a O Earth , Earth , Earth , heare the word of the Lord. So weake is our sight , so diffident our nature , as that it seemes to want the evidence of what it sees : peradventure God may repent him of his promise , as he did sometime of his b Creature . Why should not the Covenant of grace bee as mutable as was that of gwords ? God promised to c establish Sion for ever , and yet Sion , the City of the great God is fallen ; was not d Shilo beloved , and did not God forsake it ? had e Comah beene as the signet of his hand , had hee not yet beene cast away ? was not f Ierusalem a Vine of Gods planting , and hath not the wild Boare long since rooted it up ? was not g Israel the naturall Olive that did partake of the fat and sweetnesse of the roote , and is yea cut off , and wrath come upon it to the uttermost ? Though God be most immutable , may he not yet alter his promise ? did the abrogation of Ceremonies prove any way a change in him who was as well the erector as the dissolver of them ? Though the Sunne be fastned to his owne Spheare , yet may hee bee moved by another Orbe . What if Gods promise barely considered , proceed from his Antecedent and simple will of benevolence towards the Creature , but the stability and certainty of his promise in the event depend on a second resolution of his consequent will , which presupposeth the good use of mine owne liberty ? may not I then abuse my free will and so frustrate unto my selfe the benefit of Gods promise ? Is not my will mutable , though Gods bee not ? may not I sinke and fall though the place on which I stand be firme ? may not I let goe my hold though the thing which I handle bee it selfe fast ? what if all this while I have beene in a Dreame , mistaking mine owne private fancies and misperswasions for the dictates of Gods Spirit ? mistaking Satan ( who useth to transforme himselfe ) for an Angell of light ? God hath promised , it is true , but hath hee promised unto mee ? did hee ever say unto mee , Simon , Simon , or Saul , Saul Or Samuel , Samuel ? Or if hee did , must he needs performe his promise to me , who am not able to fulfill my conditions unto him ? Thus , as unto men floating upon the Sea , or unto distempered braines , the land and house though immoveable seeme to reele , and totter , or as unto weake eyes , every thing seemes double : so the promises of God however built a on a sure foundation , his Counsell , and Fore-knowledge , yet unto men prepossest with their owne private distempers doe they seeme unstable and fraile , unto a weake eye of faith Gods Covenant to bee ( if I may so speake ) b double , to have a tongue , and a tongue , a promise , and a promise , that is , a various and uncertaine promise . And for this cause ( notwithstanding c diffident and distrustfull men doe indeed deserve what they suspect , and are worthy to suffer what they unworthily doe feare ) doth God yet in compassion towards our fraitly condescend to confirme his promises by an Oath , to engage the truth of his own essence for performance , to seale the Patent which he hath given with his own blood , and to exhibite that seale unto us so often as with faith wee approach unto the Communion of these holy mysteries . And who can sufficiently admire the riches of this mercy which makes the very weakenesses and imperfections of his Church occasions of redoubling his promises unto it ? Secondly , in that this Sacrament is the instrumentall cause of confirming our faith from this possibility , yea , facility of obtaining , we must conclude the necessity of using so great a benefit , wherein wee procure the strengthning of our graces , the calmeing of our consciences , and the experience of Gods favour ; in the naturall body there being a continuall activity and conflict betweene the heate and the moisture of the body , and by that meanes a wasting depassion , and decay of nature , it is kept in a perpetuall necessity of succouring it selfe by food : so in the spirituall man there being in this present estate an unreconcileable enmity betweene the spirit , and the flesh , there is in either part a propension towards such outward food , whereby each in its distresses may be releeved . The flesh pursues all such objects as may content and cherish the desires thereof , which the Apostle calleth the provisions of lust . The Spirit of the contrary side strengthens it selfe by those divine helps which the wisedome of God had appointed to conferre grace , and to settle the heart in a firme perswasion of its owne peace . And amongst these instruments this holy Sacrament is one of the principall , which is indeed nothing else but a visible oath , wherein Christ giveth us a tast of his benefits and engageth his owne sacred body for the accomplishing of them , which supporteth our tottering faith and reduceth the soule unto a more setled tranquility . Fifthly , In that in this one all other Types were abrogated and nullified , wee learne to admire and glorifie the love of God , who hath set us at liberty from the thraldome of Ceremonies , from the costlinesse , and difficulty of his Service , with which his owne chosen people were held in a bondage , under the Pedagogie and governement of Schoole-masters , the ceremoniall and judiciall Law , as so many notes of distinctions charactristicall differences , or b wall of separation betweene Iew and Gentile , untill the comming of the Messias , which c was the time of the reformation of all things , wherein the Gentiles were by his death to bee ingrafted d into the same stocke , and made partakers of the same juyce and fatnesse , the e shadowes to bee removed , the f ordinances to bee canceld , the Law to bee g abolished : for h The Law came by Moses , but Grace and Truth by Iesus Christ ; Grace in opposition to the Curse of the Morall Law , Truth in opposition to the figures and resemblances of the Ceremoniall Law. The Iewes in Gods service were bound unto one place , and unto one forme , no Temple or ministration of Sacrifices without Ierusalem , nor without expresse prescription , no use of Creatures without difference of common and uncleane : wheras unto us i all places are lawfull and pure k all things lawfull and pure , every Country a Canaan , and every City a Ierusalem , and every Oratory a Temple . It is not an ordinance but a l Prayer which sanctifieth and maketh good unto our use m every creature of God. But yet though we under the Gospell are thus set at liberty from all manner ordinances which are not of intrinsecall , eternall , and unvariable necessity ; yet may this liberty in regard of the nature of things indifferent bee made a necessity in respect of the use of them . We may not thinke that our liberty is a licentious , and unbounded liberty , as if CHRIST had been the Author of confusion , to leave every man in the externall carriages of his worship unto the conduct of his private fancy . This were to have our a liberty for a cloake of naughtines , and as b an occasion to the flesh : but we must alwayes limite it by those generall , and morall rules of piety , loyalty , charity , and sobriety . Use all things we may indifferently without subjection or bondage unto the thing but not without subjection unto GOD , and superiors . Use them we may but with * temperatnes , and moderation , use them we may but with respect c to Gods glory , use them we may , but with d submission to authority , use them we may , but with e avoyding of scandall . Christian liberty consisteth in the inward freedome of the f conscience , whose onely bond is a necessity of Doctrine , not in outward conformity or observances onely , whose bond is a necessity of obedience , and subordination unto higher powers , which obeying , though wee become thereby subject unto some humane , or Ecclesiasticall ordinances , the conscience yet remaines uncurbed and at liberty . Secondly , we have hereby a great encouragement to serve our God in g spirit , and in truth , being delivered from all those burdensome accessions which unto the inward worship were added in the legall observances . In spirit in opposition unto the Carnall , in truth , in opposition unto the Typicall ceremonies . The services of the Iewes were celebrated in the bloud , and smoake , of unreasonable creatures , but ours in the Gospell must be a spirituall , a h reasonable service of him , for as in the Word of God the i letter profiteth nothing , it is the spirit that quickneth , so in the worship of God likewise , the Knee , the Lip , the Eye , the Hand alone profiteth not at all , it is the spirit that worshippeth . It is not a macerated body , but a contrite soule which he respecteth ; if there be palenes in the face , but bloud in the heart , if whitenes in the Eye but blacknes in the soule , if a drooping countenance but an unbended conscience , if a knee bowing downe in the Temple of God , and thoughts rising up against the grace of God the head like a Bul-rush , and the heart like an Adamant , in a word if there bee but a bodily , and unquickned service , a schisme in the same worshipper betweene his outward , and his inward man , he that is not a God of the dead but of the living , hee that accompteth in the leviticall Law , carcases , as uncleane things , ( as being in the neerest disposition to rottennes , and putrefaction ) will never smell any sweete savor in such services . b What have I to doe ( saith God with your Sacrifices , and my soule hateth your new Moones , and your appointed feasts . My Sacrifices , and my c Sabboths they were by originall institution , but your carnall observance of them hath made them d yours . Even the e Heathen Idols themselves did require rather the truth of an inward then the pompe of an outward worship , and therefore they forbad all f profane people any accesse to their services . And God certainly will not be content with lesse then the Divill . Sixtly , in that by these frequent ceremonies we are led unto the celebration of Christs death , and the benefits thereby arising unto mankinde , we may hence observe the naturall deadnes , and stupidity of mans memory in the things of his salvation . It is a wonder how a man should forget his Redeemer that ransomed him with the price of his owne bloud , to whom he oweth whatsoever he either is or hath , him whom each good thing we injoy leadeth unto to the acknowledgment of . Looke where we will , he is still not onely in us , but before us . The wisdome of our minds , the goodness of our natures , the purposes of our wills and desires , the calmenes of our consciences , the hope , and expectation of our soules and bodies , the liberty from law , and sinne , what ever it is in or about us which we either know , or admire , or enjoy , or expect , he is the Treasury whence they were taken , the fulnes whence they were received , the head which transferreth the hand which bestoweth them , we are on all sides compassed , and even a hedged in with his blessings ; so that in this sense we may acknowledge a kind of ubiquity of Christs body , in as much as it is every where even visible , and palpable in those benefits which flow from it . And yet we like men that looke on the River Nilus , and gaze wonderously on the Streames , remaine still ignorant of the head , and Originall from whence they issue . Thus as there is betweene bloud , and Poyson such a naturall antipathy as makes them to shrinke in , and retire at the presence of each other : so though each good thing we enjoy serve to present that pretious blood which was the price of it unto our soules , yet there is in us so much venome of sinne as makes us still to remove our thoughts from so pure an object . As in the knowledge of things many men are of so narrow understandings that they are not able to raise them unto consideration of the causes of such things , whose effects they are haply better acquainted with , then wiser men ; it being the worke of a discursive head , to discover the secret knittings , obscure dependances , of naturall things on each other : so in matters of practice in Divinity many men commonly are so fastned unto the present goods which they enjoy , and so full with them that they either have noe roome , or noe leisure , or rather indeed no power , nor will to lift up their minds from the streames unto the Fountaine , or by a holy logick to resolve them into the death of Christ from whence if they issue not , they are but fallacies , and sophisticall good things , and what ever happines we expect in or from them , will prove a non sequitur at the last . Remember , and know CHRIST indeed , such men may , and do in some sort , sometimes to dishonor him , at best but to discourse of him . But as the Phylosopher speakes of intemperate men , who sin , not out of a full purpose uncontroled swinge of vitious resolutions , but with checks of judgement and reluctancy of reason , that they are but a halfe vitious ( which yet is indeed but an halfe-truth . ) So certainly they , who though they doe not quite forget Christ , or cast him behinde their backe , doe yet remember him onely with a speculative contemplation of the nature and generall efficacy of his death , without particular application of it unto their owne persons and practices , have but a halfe and halting knowledge of him . Certainely a meere Schoole-man who is able exactly to dispute of Christ and his passion , is as farre from the length , and breadth , and depth , and heigth of Christ crucified , from the requisite dimensions of a Christian , as a meere Surveiour or Architect , who hath onely the practise of measuring land or timber , is from the learning of a Geometrician . For as Mathematicks , being a speculative Science cannot possibly bee compris'd in the narrow compasse of a practicall Art ; so neither can the knowledge of Christ , being a saving and practick knowledge be compleat , when it floats only in the discourses of a speculative braine . And therefore Christ at the last day will say unto many men who thought themselves great Clerks , and of his neere acquaintance , even such as did preach him and doe wonders in his name , that hee never b knew them , and that is an argument , that they likewise never knew him neither . For as no man can see the Sunne , but by the benefit of that light which from the Sunne shineth on him : so no man can know Christ , but those on whom Christ first shineth , and whom he vouch safeth to know , Mary Magdalen could not say Rabboni to Christ , till Christ first had said Mary to her . And therefore that we may not faile to remēber Christ aright , it pleaseth him to institute this holy Sacrament as the image of his crucified body , whereby wee might as truely have Christs death presented unto us , as if he had beene c crucified before our eyes . Secondly , we see here who they are who in the Sacrament receive Christ , even such as remember his death with a recognition of faith , thankefulnesse and obedience . Others receive onely the Elements , but not the Sacrament , As when the King seales a pardon to a condemned malefactour , the messenger that is sent with it receives nothing from the King but paper written and sealed , but the malefactor ( unto whom onely it is a gift ) receives it as it were a resurrection . Certainely there is a staffe as well of Sacramentall as of common bread , the staffe of common bread is the blessing of the Lord , the staffe of the Sacramentall is the body of the Lord ; and as the wicked , which never looke up in thankfulnes unto God , doe often receive the bread without the blessing , so here the element without the body , they receive indeed , as it is fit uncleane Birds should doe , nothing but the carcasse of a Sacrament , the body of Christ being the soule of the Bread , and his bloud the life of the Wine . His body is not now any more capable of dishonour , it is a glorified body , and therefore will not enter into an earthy , and uncleane soule : As it is corporally in Heaven , so it will be spiritually and sacramentally in noe place but a heavenly soule . Thinke not that thou hast received Christ , till thou hast effectually remembred , seriously meditated , and been religiously affected , and inflamed with the love of his death , without this thou maist be guilty of his body , thou canst not be a partaker of it : guilty thou art , because thou didst reach out thy hand with a purpose to receive Christ into a polluted soule , though he withdrew himselfe from thee . Even as Mutius Sevola was guilty of Porsena's bloud , though it was not him , but another whom the Dagger wounded ; because the error of the hand cannot remove the malice of the heart . CHAP. XVIII . Of the subject , who may with benefit receive the holy Sacrament , with the necessary qualifications thereunto , of the necessity of due preparation . WE have hitherto handled the Sacrament it selfe ; wee are now breifly to consider the subject whom it concerneth , in whom we will observe such qualifications as may fit , and predispose him for the comfortable receiving , and proper interest in these holy mysteries . Sacraments , since the time that Satan hath had a Kingdome in the World , have been ever notes , and Characters whereby to distinguish the Church of God from the Ethnick , and unbeleeving part of men ; so that they being not common unto all mankinde , some subject unto whom the right , and propriety of them belongeth must bee found out . GOD at the first created man upright , framed him after his owne Image , and endowed him with gifts of nature , able to preserve him entire in that estate wherein he was created . And because it was repugnant to the essentiall freedome wherein he was made , to necessitate him by any outward constraint unto an immutable estate of integrity , he therefore so a framed him that it might be within the free liberty of his owne will to cleave to him , or to decline from him . Man being thus framed , abused this native freedome , and committed sinne , and thereby in the very same instant became really , and properly dead . For as he was dead iudicially in regard of a temporall , and eternall death ( both which were now already pronounced though not executed on him ) so was he dead actually , and really in regard of that spirituall death ; which consisteth in a separation of the soule from God , and in an absolute immobility unto Divine operations . But mans sinne did not nullifie Gods power . He that made him a glorious creature when he was nothing , could as easily renew , and rectifie him when he fell away . Being dead , true it is , that active concurrence unto his owne restitution he could have none , but yet still the same passive obedience , and capacity which was in the red Clay of which Adams body was fashioned unto that divine Image which God breathed into it , the same had man being now fallen unto the restitution of those heavenly benefits and habituall graces which then hee lost ; save that in the clay there was onely a passive obedience , but in man fallen there is an b active rebellion , crossing resistance , and withstanding of Gods good worke in him . More certainely than this hee cannot have , because howsoever in regard of naturall and reasonable operations hee bee more selfe-moving than clay , yet in regard of spirituall graces hee is full as dead . Even as a man though more excellent then a beast , is yet as truely and equally not an Angell as a beast is . So then thus farre wee see all mankinde doe agree in an equallity of Creation , in a universallity of descrtion , in a capacity of restitution . God made the world that therein hee might commuicate his goodnesse unto the creature , and unto every creature in that proportion as the nature of it is capable of . And man being one of the most excellent creatures is amongst the rest capable of these two principall attributes , holinesse , and happinesse , which two God out of his most secret Counsell and eternall mercy , conferreth on whom he had chosen and made accepted in Christ the beloved , shutting the rest either out of the compasse , as Heathen , or at least out of the inward priviledges and benefits of that Covenant which hee hath established with mankind , as hypocrites and licentious Christians . Now as in the first Creation of man , God did into the unformed lumpe of clay infuse by his power the breath of life and so made man , so in the regeneration of a Christian doth hee in the naturall man who is dead in sinne , breathe a principle of spirituall life , the first Act , as it were , and the originall of all supernaturall motions , whereby hee is constituted in the first being of a member of Christ. And this first Act is faith , the soule of a Christian , that whereby we a live in Christ , so that till wee have faith wee are dead and out of him . And as faith is the principle ( next under the Holy-Ghost ) of all spirituall life here , so is Baptisme the Sacrament of that life , which accompanied and raised by the Spirit of grace , is unto the Church though not the cause , yet the b meanes in and by which this grace is conveyed unto the soule . Now as Adam after once life was infus'd into him , was presently to preserve it by the b eating of the fruites in the Garden where God had placed him , because of that continuall depashion of his radicall moysture by vita●l heat ▪ which made Nature to stand in need of succours and supplies from outward nourishment : so after man is once regenerated and made alive , hee is to preserve that faith which quickneth him by such food as is provided by God for that purpose , it being otherwise of it selfe subject to continuall languishings and decayes . And this life is thus continued and preserved amongst other meanes by the grace of this holy Eucharist , which conveyes unto us that true food of life , the body and bloud of Christ crucified . So then in as much as the Sacrament of Christs supper is not the Sacrament of regeneration , but of sustentation and nourishment ; and in as much as no dead thing is capable of being nourished ( augmentation being a vegetative and vitall act ) and lastly in as much as the principle of this spirituall life is faith , and the Sacrament of it Baptisme , It followeth evidently that no man is a subject quallified for the holy communion of Christs body , who hath not beene before partaker of faith and Baptisme . In Heaven , where all things shall bee perfected and renewed , our soules shall be in as little neede of this Sacrament , as our bodies of nourishment . But this being a state of imperfection subject to decayes , and still capable of further augmentation , wee are therefore by these holy mysteries to preserve the life which by faith and Baptisme wee have received : without which life , as the Sacrament doth conferre and confirme nothing , so doe we receive nothing neither but the bare elements . Christ is now in Heaven , no eye sharpe enough to see him , no arme long enough to reach him but onely faith . The Sacrament is but the c seale of a Covenant , and Covenants essentially include conditions , and the condition on our part is faith , no faith no Covenant , no Covenant no Seale , no Seale no Sacrament . d Christ and Beliall will not lodge together . Having thus found out the first necessary quallification of a man for the receiving of the holy Eucharist , without which hee is absolutely as uncapable of it , as a dead man of food , we may the more easily looke into the next more immediate and particular , consisting in that preparatory Act of e examination or triall of the conscience touching its fitnesse to communicate , because the former is to bee the rule and measure by which wee proceed in the latter . f Some things there are which men learne to doe by doing of them , and which are better perform'd , and the dangers incident unto them better avoided by an extemporary dexterity , than by any premeditation or forecast . But yet generally since matters of consequence are never without some perplexed difficulties not discernable by a sudden intuition , and since the mindes of men are of a limited efficacy , and therefore unfit for any serious worke , till first dispossessed of all different notions which might divert , and of all repugnant principles or indispositions which might op●pose it in the performance of any great businesse set upon with sudden , uncomposed and uncollected thoughts ; It is very necessary before wee undertake any serious and difficult worke , both to examine the sufficiency , and to prepare the instruments by which wee may bee enabled to performe it . Thus wee see in the workes of Nature , those which admit of any latitude or degrees of perfection are seldome done without many previous dispositions to produce them . In Plants and vegetables the Earth is to bee opened , the seed to bee scattered , the raine to moysten , the Sunne to evocate and excite the seminall vertue , and after all this comes a Fruitfull Harvest : and so in generation of all other naturall bodies there are ever some antecedent qualities introduc'd by meanes whereof Nature is assisted and prepared for her last act . So in the workes of Art wee finde how a wrestlers and runners in races did supple their joynts with oyntments and diet their bodies that by that meanes they might be fit for those bodily exercises ; how b those Romane Fencers in their gladiatory fights did first use presatory or dulled weapons before they entred in good earnest into the Theater , and then their custome was , first to carry their weapons to the Prince to have his allowance of the fitnesse of them before they used them in fighting . The c Lacedemonians were wont to have musicall instruments before their warres , that thereby their courage might bee sharpned , and their mindes raised unto bold attempts . And wee reade of d Scipio Africanus , that ever before hee set himselfe upon the undertaking of any great businesse , his manner was to enter the Capitole , to submit his projects unto the judgment of the gods , and to implore their aid and allowance for the good successe of such his enterprises . A thing for the substance of it , practised by all the Ethnicks before they addressed themselves unto any worke of consequence , whose constant use it was to have recourse unto their gods in e prayers , for benediction and encouragement . And it was a religious observation in the Romane superstitious sacrifices for a a servant that stood by , to put the Priest in minde what hee was about , and to advise him to consider maturely , and to doe with his whole mind , and endeavour that worke hee was to performe . And b whatsoever vessells , or garments were in those solemnities used , were before-hand washed and cleansed , that they might bee fit instruments for such a worke . Thus farre wee see the light of reason , and the very blindnesse of superstition enforceth a necessity of preparation unto any great , especially divine , worke . If wee looke into the holy Scriptures wee may finde God himselfe a patterne of these deliberate preparations . In making the world it had beene as easie for him in one simple command to have erected this glorious frame at once , as to be six daies in the fashioning of it . But to exhibite unto us an example of temperate , and aduis'd proceedings , he first provides the materialls , and then superadds the accomplishment and perfection . In the dispensing of his judgments hee first prepares them , before hee inflicts them , He hath whet his sword , and bent his bow , and made ready his arrowes , before he strikes or shootes : his eye comes before his hand ; c He comes downe to see Sodome before to consume it . Hee examines before he expells , d Adam where art thou ? before he drive him out of Paradise . Nay in the very sweetest of all his attributes , his mercy we find him first e consider his people Israel , before he sends Moses to deliver them . In like manner our blessed Saviour , though having in him the fulnes of the God-head , the treasures of Wisdome , and Grace without measure , he was therefore perfectly able to discharge that great worke unto which the Father had Sealed him , was yet pleased to prepare himselfe both unto his propheticall , and sacerdotall obedience by f Baptisme , g Fasting , Temptation , and h Prayer , That the practise of this great Worke , where it was not necessary , might be a president , unto us who are not able of our selves to thinke , or to doe any good thing , a In the building of Salomons Temple the stones were perfected , and hewed before they were brought , there was neither Hammer , nor Axe , nor any toole of Iron heard in the house while it was in building . And so should it be in the Temple of which that was a type even in the mysticall body of CHRIST , every man should be first hewed , and fitted by repentance , and other preparatory workes before he should approach to incorporate himselfe into that spirituall , and eternall building . In the observation of Leviticall ceremonies wee may note that b before the celebration of the Passeover the Lambe was to be taken and severed from the flocke three dayes ere it was slaine , in which time the people might in that figure learne to sanctifie themselves , and to be seperated from sinners . And our saviour Christ in the celebration of the last Supper , would not have so much as the c roome unprovided , but he sent his Disciples before hand about it . Teaching us that in sacred things there should be first a preparation before a celebration . So then we see in generall the necessity of preparing , and deliberating before we addresse our selves unto the performance of any holy worke , and if any where , certainly in this worke of the Sacrament most necessary it is . Though Gods commands by his Apostle were bond enough to inforce us the d necessity of obedience , depending rather on the Author then on the emolument of the Law , yet GOD , who is not wanting all wayes to winne men unto the observance of what he requires , urgeth us thereunto not onely with an argument of debt because we are his servants , but with an argument of profit too , because the omission of it will not onely nullifie unto us the benefit of his Sacrament but make us , guilty of that very bloud which was shed for the Salvation of the World , and turne that into Judgment which was intended for mercy . What this danger of being guilty of Christs blood is , I will not stand long to explaine . Briefly , to be guilty , of the body and bloud of Christ , is to offer some notable contempt , and indignity unto the sufferings of Christ , to sinne against the price of our redemption , and to a vilifie and set at nought the pretious bloud of the new covenant , as if it were a common , and profane thing when men out of ignorant , sensuall , secure , presumptuous , formalizing , inconsiderate , and profane affections approach unto Christs Table to Communicate of him . To be guilty of bloud is in some sort , or other to b shed it , and to joyne with the Crucifiers of CHRIST . A sinne , which as it drove Iudas to dispaire , and to end with himselfe , who had begunne with his Master , so doth it to this day lie with the heaviest curse that ever that people indured , on the off-spring of those wicked Iewes , whose imprecation it was , His bloud be on us , and on our children . As Christ on the Crosse was in regard of himselfe offered up unto the Father , but in regard of Pilat , and the Iewes crucified ; so is his bloud in the Sacrament by the faithfull received , by the wicked shed , and spilt on the ground , when not discerning or differencing the Lords body from other ordinary Food , they rush irreverendly to the participation of it . For a man may be guilty of the blood of Christ though he receive it not at all , as a man may of murther though he hit not the party against whom his Weapon was directed . c It is not the event but the purpose which specifies the sinne . The anger of a Dog is as great , when he barkes at the Moone which is above his malice , as when at a man whom he may easily bite . The malice of the apostate who shot up d Darts against Heaven was no lesse then if he had hit the body of Christ at whom he shot . If that which is done unto the Apostles of Christ is done unto him , because they are his Ambassadores , and if that which is done unto the poore , and distressed flocke of Christ , is done unto him because they are his members , then surely that which is done unto the Sacrament of Christ must needs be done unto him too , in as much as it is his representation , and Image . For a man may be guilty of treason , by offering indignity to the Picture , Coyne , Garment , or Seale of a Prince . The dishonour that is done to the Image ( it being a relative thing ) doth ever reflect on the originall it selfe . And therefore the Romans when they would dishonor any man , would shew some disgrace to e the statues that had bin erected to his honour , by demolissing , breaking , downe , and dragging them in the Dirt. Againe a man may be guilty of the bloud of Christ by reaching forth his hand to receive it having noe right unto it . A sacriledge it is , to lay hold wrongfully on the Lords inheritance , or on any thing consecrated to the maintenance of his worship , and service ; but this certainly by so much the greater by how much the Lords body is more pretious then his portion . To counterfeit right of inheritance unto some Kingdome hath beene ever amongst men unfortunate , and Capitall . We know how ill it is succeeded with the counterfeit a Nero amongst the Romans , and that forged Duke of Yorke in the time of Henry the seventh . And surely no lesse succesfull can their insolence be , who having by reason of their unworthy approach noe clayme nor interest unto the benefits of Christs body , doe yet usurpe it , and take the Kingdome of Heaven as it were by rapine , and presumptuous violence . Certainly if Christ will not have the wicked to take his b Word much lesse his body into their mouths ; If the c Raine that falleth to the ground returnes not empty , but according to the quality of the ground on which it falls maks it fruitfull eyther in Herbs meete for the use of men that dressed it , or in Thornes , and Briars that are neere unto cursing , impossible it is that the blood of Christ in his Sacrament should be uneffectuall , whether for a blessing unto the faithfull , or for a curse to those that unworth●ly receive it . So then necessary it is that before the Communication of these sacred mysteries , a man prepare himselfe by some previous devotions ; and for this cause wee finde our e Saviour Christ washing his Disciples Feet , that is cleansing their earthly , and humane affections before his institution of this Sacrament . And we finde Ioseph of Arimathea f wrapping his dead Body in a cleane linnen Garment , and putting it into a new Tombe , never yet defiled with rottennes , and corruption . And can we imagine that he that endured not an uncleane grave or shrowd will enter into a sinfull , and unprepared Soule . The everlasting Dores must first bee lifted up before the King of Glory will enter in . CHAP. XIX . Of the forme or manner of Examination required , which is touching the maine quallification of a worthy receiver , Faith : The demonstration whereof is made , first , from the causes secondly , from the nature of it . HAving thus discovered the necessity of preparation , and that standing in the examination and triall of a mans Conscience ; it followeth that wee conclude with setting downe very compendiously the manner of this examination , onely naming some principall particulars . The maine querie is whether I am a fit guest to approach Gods Table , and to share in the fellowship of his sufferings . The suffrings of Christ are not exposed unto the rapine and violence of each bold intruder , but he who was first the Author , is for ever the despenser of them . And as in the dispensation of his miracles , for the most part , so of his sufferings likewise , there is either a question premised , beleevest thou , or a condition included , bee it unto thee as thou beleevest . But a man may bee alive , and yet unfit to eate , nor capable of any nourishment by reason of some dangerous diseases , which weaken the stomacke , and trouble it with an apepsie , or difficulty of concoction . And so faith may sometimes in the Habit lye smothered , and almost stifled with some spirituall lethargie , binding up the vitall faculties from their proper motions . And therefore our faith must be an operative , and expedite faith , not stupified with any knowne and practised course of sinne , which doth ever weaken our appetite unto grace , they being things unconsistent . The matter then wee see of this triall must bee that vitall quallification which predisposeth a man for the receiving of these holy mysteries , and that is faith . To enter into such a discourse of faith , as the condition of that subject would require were a labour beyond the length of a short meditation , and unto the present purpose impertinent . Wee will therefore onely take some generallities about the causes , nature , properties or effects of faith ( which are the usuall mediums of producing assents ) and propose them by way of interrogation to the Conscience , that so the major and minor being contriv'd , the light of reason in the soule may make up a practicall syllogisme ▪ and so conclude either its fitnesse or indisposition towards these holy mysteries . First , for the causes of faith , not to meddle with that extraordinary cause , I meane miracles , the ordinary are the word of God , and the Spirit of God , the Word as the Seed , the Spirit as the formative and seminall virtue making it active , and effectuall : for the Letter profiteth nothing , it is the Spirit which quickneth . What the formality of that particular action is , whereby the Word and Spirit doe implant this heavenly branch of faith in the soule . ( Faith it selfe having in its nature severall distinct degrees , some intellectuall of assent , some fiduciall of relyance , and confidence , some of abnegation , renouncing , and flying out of our selves , as insufficient for the contriuance of our owne salvation , and so in congruity of reason requiring in the causes producing them severall manners of causalities ) as I take it not necessary , so neither am I able to determine . I shall therefore touch upon some p●incipall properties of either , all which if they concurre not unto the originall production , doe certainely to the raduation and establishing of that divine virtue , and therefore may justly come within the compasse of those premises , from the evidences of which assumed and applied , the Conscience is to conclude the truth of its faith in Christ. And first for the word , to let passe those properties which are onely the inherent attributes , and not any transient operations thereof ( as its sufficiency , perspicuity , majesty , selfe-Authority , and the like ) let us touch upon those which it carrieth along with it into the Conscience , and I shall observe but two , Its a Light , and its b Power : Even as the Sunne where ever it goes doth still carry with it that brightnesse whereby it discovereth , and that Influence whereby it quickneth inferiour bodies . First , for the Word , the properties thereof are first to make manifest and to discover the hidden things of darknesse , for whatsoever doth make manifest is light . The heart of man naturally is a labyrinth of c darknesse , his workes , d workes of darknesse , his Prince , a Prince of darkenesse , whose projects are full of darknesse , they are a depths , b devices , c craftinesse , d methods . The Word of God alone is that light e which maketh manifest the secrets of the heart , that f glasse wherein wee may see both our selves , and all the devices of Satan against us discovered . And secondly by this act of manifesting doth light distinguish one thing from another . In the darke we g make no difference of faire or foule , of right or wrong waies , but all are alike unto us : and so while wee continue in the blindnes of our naturall estate , wee are not able to perceive the distinction betweene Divine , and naturall objects , but the Word of God like a touchstone , discovereth the differences of truth , and falshood , good , and evill , and like fire seperateth the pretious from the vile . Secondly , light is quickning , and a comforting thing . The glory of the Saints is an k inheritance of light , and they are l children of light who shall shine as the Sunne in the Firament , whereas darknes is both the Title , and the Portion of the wicked . The times of darknes men make to be the times of their sleeping , ( which is an Image of Death , ) t is in the light onely that men worke : And so the Word of GOD is a comforting Word ; It was m Davids delight , his hony-Combe . And it is a quickning Word too , for it is the n Word of Life . Lastly , o light doth assist , direct , and guide us in our waies , and so doth the Word of GOD , it is a p Lanterne to our feete , and a light unto our pathes . Secondly , for the power of the Word , it is two fold , even as all power is , a governing power in respect of that which is under it , and a subduing power in respect of that which is against it . First the Word hath a governing power , in respect of those which are subject to it ; for which cause it is every where called a Law , and a q royall , that is , a commanding Soveraigne Law , It beares Dominion in the soule conforming each faculty to it selfe , directeth the righteous , furnisheth unto good workes , raiseth the drooping , bindeth the broken , comforteth the afflicted , reclaimeth the straggling . Secondly , it subdueth all emnity , and opposition , discomfiteth Satan , beateth downe the strong holdes of sinne , t is r a Sword to cut off , a s weapon to subdue , a t Hammer to breake in peeces whatsoever thought riseth up against it . Now then let a mans conscience make but these few demands unto it selfe . Hath the light , and power of Gods Word discovered it selfe unto mee ? Have the Scriptures made me knowne unto my selfe ? have they unlocked those crooked windings of my perverse heart ? have they manifested unto my soule not onely those sinnes which the light of reason could have discerved , but even those privy corruptions which I could not otherwise have knowne ? have they acquainted me with the devices of Satan , wherewith he lieth in waite to deceive ? have they taught me to distinguish betweene truth , and appearances , betweene goodnes , and shaddowes , to finde out the better part , the one necessary thing , and to adhere unto it ? am I sensible of the sweetnes and benefits of his holy Word , doth it refresh my soule , and revive me unto every good worke ? Is it unto my soule like the a hony Combe , like b pleasant pastures , like c springs of water , like [ d ] the Tree of life ? doe I take it along with me wheresoever I goe , to preserve me from stumbling , and straggling in this valley of darknes , and shaddow of death ? Againe doe I feele the power of it like a Royall commanding Law , bearing rule in my soule ? Am I willing to submit , and resigne my selfe unto the obedience of it ? doe I not against the cleere , and convincing evidence thereof , entertaine in my bosome any the least rebellious thought ? Doe I spare noe Agag , noe ruling sinne ? withdraw noe wedge or babilonish Garment , noe gainefull sin ? make a league with noe Gibeonite , noe pretending sinne ? But doe I suffer it like Ioshua to destroy every Cananite , even the sinne which for sweetnes I roled under my tongue ? doth it batter the Towers of Ierico , breake downe the Bul-warkes of the flesh ? lead into captivity the corruptions of nature ? mortifie , and crucifie the old man in me ? doth it minister comforts unto me in all the ebbs , and droopings of my spirit , even above the confluence of all earthly happines , and against the combination of all outward discontents ? and doe I set up a resolution thus alwayes to submit my selfe unto the Regiment thereof ? In one word , doth it convince me of sin in my selfe , and so humble me to repent of it ? of Righteousnes in CHRIST , and so raise me , to beleeve in it , of his spirituall judgment in governing the soules of true beleevers by the power of love , and beauty of his graces , and so constraine , and perswade me to be obedient unto it ? These are those good premises out of which I may infallibly conclude , that I have had the beginnings , the seeds of Faith shed a abroad in my heart , which will certainly be further quickned by that holy spirit who is the next , and principall producer of it . The operations of this holy spirit being as numberlesse , as all the holy actions of the Faithfull , cannot therefore all possibly be set downe , I shall touch at some few which are of principall , and obvious observation . First of all , the spirit is a spirit of liberty , and a spirit of prayer , It takes away the b bondage , and c feare , wherein we naturally are ( for feare makes us runne from God as from a punishing , and revenging Iudge , never any man in danger fledde thither for succour whence the danger issued , feare is so farre from this that it d betrayeth and suspecteth those very assistances which reason offereth ) and it enableth us to have accesse and recourse unto God himselfe whom our sins had provoked : and in our prayers , like Aron , and Hurr , it supporteth our hands that they doe not faint nor fall . It raiseth the soule unto divine and unutterable petitions , and it melteth the heart into sights and groanes that cannot be expressed . Secondly , the holy Ghost is compared unto a witnesse , whose proper worke it is to reveale and affirme some truth which is called in question . There is in a mans bosome by reason of that enmity and rebellion betwixt the flesh and the spirit , and by meanes of Satans suggestions sundry dialogues , and conflicts wherein Satan questioneth the title wee pretend to salvation . In this case the Spirit of a man ( as one cannot choose but do when his whole estate is made ambiguous ) staggereth , droopeth and is much distressed : till at last the Spirit of God , by the light of the Word , the Testimonie of Conscience , and the sensible motions of inward grace , layeth open our title , and helpeth us to reade the evidence of it , and thus recomposeth our troubled thoughts . Thirdly , the e Spirit of God is compared to a Seale : the f worke of a Seale is first to make a siampe and impression in some other matter , secondly , by that means to difference , and distinguish it from all other things : And so the Spirit of God doth fashion the hearts of his people unto a conformity with Christ , framing in it holy impressions , and renewing the decayed Image of God therein ; and thereby separateth them from sinners , maketh them of a distinct common-wealth under a distinct governement , that whereas before they were subject to the same Prince , Lawes , and desires with the world , being now called out , they are new men and have another character upon them . Secondly , a Seale doth obsignate , and ratifie some Covenant , Grant , or conveyance to the person unto whom it belongeth . It is used amongst men for confirming their mutuall trust in each other . And so certainely doth the Spirit of God b pre-affect the soule with an evident taste of that glory which in the Day of Redemption shall be actually conferd upon it , and therefore it is called an hansell , earnest , and first fruit of life . Fourthly , the Spirit of God is compared to an oyntment ; now the properties of oyntments are first to supple to asswage tumors in the body : and so doth the Spirit of God mollifie the hardnesse of mans heart , and worke it to a sensible tendernes and quicke apprehension of every sinne . Secondly , oyntments doe open , and penetrate those places unto which they are applied ; and so the c Unction which the faithfull have , teacheth them all things , and openeth their eyes to see the wonders of Gods Law , and the beauty of his graces . In d vaine are all outward sounds or Sermons , unlesse this Spirit be within to teach us . Thirdly , oyntments doe refresh and lighten nature , because as they make way for the emission of all noxious humours , so likewise for the free passage and translation of all vitall spirits , which doe enliven and comfort . And so the Spirit of God is a Spirit of consolation , and a spirit of life , hee is the e comforter of his Church . Lastly , f oyntments in the Leviticall Law , and in the state of the Iewes were for consecration and sequestration of things unto some holy use . As Christ is said to bee g annoynted by his Father unto the oeconomy of that great worke , the redemption of the world : and thus doth the holy-Ghost annoint us to be a a Royall Priest-hood , a holy Nation , a people set at liberty . Fifthly , and lastly , I finde the holy Ghost compared unto b fire , whose properties are , first , to bee of a very active and working nature , which stands never still , but is ever doing something : and so the Spirit of God and his graces are all operative in the hearts of the faithfull , they set all where they come on worke . Secondly , the nature and proper motion of fire is to ascend , other motions whatever it hath , arise from some outward , and accidentall restraint , limiting the nature of it : and so the Spirit of God , ever raiseth up the affections from earth , fastneth the eye of Faith upon Eternity , ravisheth the soule with a servent longing to bee with the Lord , and to bee admitted unto the fruition of those pretious joyes which heere it suspireth after , as soone as ever men have chosen Christ to bee their Head , then presently ascendunt de Terra , they goe up out of the Land. Hos. 1. 11. and have their conversation above where Christ is . Thirdly , fire doth inflame and transforme every thing that is combustible into the nature of it selfe : and so the Spirit of God filleth the soule with a divine fervour , and zeale which purgeth away the corruptions and drosse of the flesh , with the spirit of judgment , and with the Spirit of burning . Fourthly , fire hath a purifying and cleansing property , to draw away all noxious or infectious vapors out of the Ayre , to separate all soyle and drosse from mettalls , and the like : and so doth the Spirit of God clense the heart , and in heavenly sighes , and repentant teares , cause to expire all those steemes of corruptions , those noysome and infectious lusts which fight against the soule , Fifthly , fire hath a penetrating and insinuating quallity , whereby it creepeth into all the pores of a combustible body , and in like manner the holy Spirit of God doth penetrate the heart though full of insensible and inscrutible windings , doth search the reines , doth pry into the closest nookes , and inmost corners of the soule , there discovering and working out those secret corruptions which did deceive and defile us . Lastly , fire doth illighten , and by that meanes communicates the comforts of it selfe unto others : and so the Spirit being a Spirit of truth doth illuminate the understanding , and doth dispose it likewise to discover its light unto others who stand in need of it : for this is the nature of Gods grace , that when Christ hath manifested himselfe to the soule of one man , it setteth him on worke to manifest Christ unto others , as Andrew to Simon . Iohn 1. 41. and the Woman of Samaria to the men of the City . Ioh. 4. 29. and Mary Magdalen to the Disciples . Ioh. 20. 17. It is like Oyntment poured forth , which cannot be concealed , Proverb . 27. 16. Wee cannot ( saith the Apostle ) but speake the things which we have heard , and seene Acts 4. 20. And they who feared the Lord , in the Prophet , spake often to one another . Mal. 3. 16. These propositions being thus set downe , let the conscience assume them to it selfe in such demands as these . Doe I finde in my selfe a Freedome from that spirit of feare , and bondage , which maketh a man like Adam to fly from the presence of GOD in his Word ? doe I finde my selfe able with affiance , and firme hope to fly unto God , as unto an Alter of refuge in time of trouble , and to call upon his Name ? and this not onely with an outward battology , and lipp-labour but by the spirit to cry Abba Father ? doth the testimony of Gods Spirit settle , and compose such doubtings in me as usually arise out of the Warre betweene Flesh , and Faith ? doe I finde a change , and transformation in me from the vanity of my old conversation unto the Image of Christ , and of that originall Justice wherein I was created ? doe I finde my selfe distinguished , and taken out from the World by Heavenly mindednes , and raised affections , by renouncing the delights , abandoning the corruptions , suppresing the motions of secular , and carnall thoughts ? solacing my soule , not with perishable , and unconstant contentments , but with that blessed hope of a City , made without hands , immortall , undefiled , and that fadeth not away ? doe I finde in my heart an habituall tendernes , and aptnes to bleed , and relent , at the danger of any sinne , though mainly crossing my carnall delights , and whatever plots and contrivances I might lay for furthering mine owne secular ends , if by indirectnes , sinfull engagements , and unwarrantable courses , I could advance them ? doe I finde my selfe in reading , or hearing Gods Word , inwardly wrought upon , to admire the Wisdome , assent unto the truth , acknowledge the holines , and submit my selfe unto the obedience of it ? doe I in my ordinary , and best composed thoughts preferre the tranquility of a good conscience , and the comforts of Gods Spirit before all out-side and glittering happines , notwithstanding any discouragements that may bee incident to a concionable conversation ? Lastly , are the graces of God operative , and stirring in my soule ? Is my conversation more heavenly , my zeale more fervent , my corruptions more discovered , each faculty in its severall Sphere more transformed into the same Image with Christ Iesus ? Are all these things in me , or in defect of any , doe the desires and longings of my soule after them appeare to be sincere and unfeigned by my daily imploying all my strength , and improving each advantage to further my proficiencie in them . Then I have an evident , and infallible token that having thus farre partaked of the spirit of Life , and by consequence of Faith , whereby our soules are fastned unto Christ , I may with comfort approach unto this holy Table , wherein that life which I have received , may be further nourished , and confirmed to me . The second medium formerly proposed for the tryall of Faith was the nature , and essence of it . To finde out the formall nature of Faith we must first consider that all Faith , is not a saving Faith. For there is a Faith that worketh a a trembling as in the Divels , and there is a Faith which b worketh life , and peace as in those that are justified . Faith in generall is an assent of the reasonable soule , unto revealed truths . Now every medium , or in ducement to an assent is drawne c eyther from the light which the obejct it selfe proposeth to the faculty , and this the blessed d Apostle contradistinguisheth from faith by the name of light ; or else it is drawne from the authority , and Authenticalnes of a narrator , upon whose report while we relie without any evidence of the thing it selfe , the assent which we produce is an assent of faith or credence . The e Samaritans did first assent unto the miracles of CHRIST by the report of the woman , and this was faith , but afterwards they assented because themselves had heard him speake , and this was sight . Now both those assents have annexed unto them , either evidence , and infallibility , or onely probability admitting degrees of feare , and suspition . That faith is a certaine assent , and Certitudine rei in regard of the object , even above the evidence of demonstrative conclusions is on all hands confest : because howsoever qantum ad certitudinem mentis , in regard of our weakenes , and distrust wee are often subject to stagger , yet in the thing it selfe it dependeth upon the infallibility of Gods owne Word , which hath said it , and by consequence is neerer unto him who is the Fountaine of all truth , and therefore doth more share in the properties of truth which are certainty , and infallibility , then any thing proved by meere naturall reasons , and the assent produced by it is differenced from suspition , hesitancie , or dubitation in the opinion of Schoole-men themselves . Now then in as much as we are bound to yeild an evident assent unto the Articles of our christian Faith , both intellectuall in regard of the truth , and fiduciall in regard of the goodnes of them respectively to our owne benefit , and salvation . Necessary it is that the understanding , be convinced of those two things . First that GOD is of infallible Authority , and cannot lie nor deceive , which thing is a principle unto which the light of nature doth willingly assent . And secondly that this Authority which in Faith I thus relie upon is indeede , and infallibly Gods owne Authority . The meanes whereby I come to know that may be eyther extroardinary , as revelation ; such as was made to prophets concerning future events : or else ordinary , and common to all the Faithfull . For discovery of them we must againe rightly distinguish the double Act of Faith. First that Act whereby wee assent unto the generall truth of the object in it selfe , secondly , that Act whereby we rest perswaded of the goodnes thereof unto us in particular , with respect unto both with these doth a double question arise . First touching the meanes whereby a beleever comes to know that the testimony , and authority within the promises , and truths of Scripture hee relieth upon , are certainly , and infallibly Gods owne Authority . Which question is all one with that how a Christian man may infallibly be assured ( ita ut non possit subesse falsum ) that the holy Scriptures are the very dictates of Almighty God. For the resolution whereof in a very few words wee must first agree , that as noe created understanding could ever have invented the mystery of the Gospell , ( it being the counsell of Gods owne bosome , and containing such manifold wisdomes as the Angels are astonished at ) So , it being dictated , and revealed by Almighty God , such is the deepnes , excellency , and holines of it , that the naturall man , whose faculties are vitiated by originall , and contracted corruption cannot by the strength of his owne naked principles be able to understand it . For notwithstanding the gramaticall sense of the words , and the logicall coherence , and connexion of consequenses , may be discerned by the common light of ordinary reason , yet our Saviours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conviction , and the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , demonstration , and manifestation of the spirit , is a thing surpassing the discovery , and comprehension of naturall men . And therefore it is called a knowledge which passeth knowledge . And this doth plainly appeare upon this ground . One principall end , we know , of the Gospell is , To cast downe every high thing that exalteth it selfe against the knowledge of GOD , and to bring into captivity every thought to the obedience of Christ. So that untill such time as the light of Evangelicall truth have thus farre prevailed over the conscience , certaine it is that the practicall Judgment is not yet fully convinced of it , or acquainted with it . It is an excellent speech of the Phylosopher that according as every man is himselfe in the Habit of his owne nature , such likewise doth the end appeare unto him . And therefore naturall men whose inclinations , and habit of soule are altogether sensuall , and worldly , never have a supernaturall good appeare unto them under the formall conceite of an ultimate , and most eligible end , and therefore their knowledge thereof must needs be imperfect , and defective . Againe the Scripture every where , besides the externall proposing of the object , and the materiall , and remote disposition of the subject ( which must be ever a reasonable creature ) doth require a speciall helpe of the grace of CHRIST to open , and molifie , and illighten the heart , and to proportion the Palate of the practicall Judgment unto the sweetnes , and goodnes of supernaturall truthes . * He it is who openeth the eye to see wonders in the Law , giveth an heart to understand , and to know GOD , teacheth all those which come unto Christ , without which teaching they doe not come , giveth us an understanding to know him , illightneth the understanding to know what is the hope of our calling , enableth us to call Iesus Lord , and draweth away the Vaile from before our eyes , that we may see with open face the Glory of God. Againe , there is a vast distance , and disproportion betweene a supernaturall light , and a naturall faculty , the one being spirituall the other sensuall , and spirituall things must bee spiritually discerned . * Two great impediments there are whereby the minds of meere naturall men are bound up , and disabled from receiving full impressions , and passing a right sentence , upon spirituall things . First the native , and originall blindnes of them which is not able to apprehend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heighth , and majesty of the things which are taught . Secondly , That which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wisdome of the flesh which is enmitie against God. For as the appetite of the flesh lusteth against the Spirit , so the wisdome of the flesh reasoneth , and rebelleth against the Spirit . For such ever as are the wayes , and Wills of men whereby they worke , such likewise would they have the light , and the Law to bee which ruleth them in their working . And therefore where there is a meeke Spirit , and a heart devoted unto the obedience of Christ , and a purpose to doe the things which the Gospell requireth , there is never any swelling , nor resistance against supernaturall truths , for as the cleanenesse of the window doth much conduce to the admission of light , so doth the cleanenesse of the Conscience to the admission of Truth . If any man will doe his will , hee shall know of the Doctrine whether it be of God , and hee will reveale his secrets to them that feare him . And yet by all this which hath been spoken wee doe not goe about so to disable Naturall Reason , as to leave it no roome at all in matters of supernaturall Assent . For though Nature alone bee not able to comprehend Grace , yet Grace is able to use Nature , and being it selfe a spirituall Eye-salve , when it hath healed and rectified Reason , it then applyeth it as an Instrument more exactly to discover the connexion and mutuall consequences , and joynings of spirituall Doctrines together . Besides thus much vigour wee may safely attribute to Naturall Reason alone , that by the force of such premises as it selfe can frame , the falsenesse , vanity , and insufficiency unto humane happinesse , of all other Religions or Doctrines which are not Christian may by a wise man bee evidently discovered , neither have there * beene wanting amongst Infidels and Idolaters , men of more generous , piercing , and impartiall judgments , who have made bold to confesse the vanity of that polutheisme and corrupt worship which was amongst them . Naturall Reason then being ( notwithstanding any remainders of strength , or vigour in it ) too impotent to discover the certainty of Gods Word , and unable alone to present the Gospell , as objectum credibile , and as the infallible Oracle of God. It remaineth that wee consider by what further meanes this may bee effected . And , in one word , there is a three-fold different , but subordinate causality requisite to the founding of this Assent . The first is ministeriall , dispositive , and introductory by Ecclesiasticall dispensation , which is likewise two-fold . First , to those that are bred in her bosome , and matriculated by Baptisme , and so from their infancie trained up to have a reverend and due esteeme of her authority , there is her act of Tradition , delivering to her children in this age , as shee her selfe by a continued succession hath also received , this as an indubitate principle to bee rested on , that holy Scriptures are the Word of God. Secondly , If the Church meete with such as are without her bosome , and so will not ascribe any thing to her maternall Authority in Testification and Tradition , except shee can by strength of argument evince what shee affirmeth , shee is not in that case destitute of her Arma praelusoria , valid and sufficient arguments to make preparation in mindes not extreamely possessed with prejudice and perversenesse for the entertaining of this principle . As first , that all Sciences have their Hypotheses and Postulata . Certaine principles which are to bee granted , and not disputed , and that even in lower Sciences and more commensurate to humane reason , yet Oportet discentem credere , hee must first Beleeve principles for granted , and then after some progresse and better proficiency in the study , he shall not faile more clearly to perceive the infallibility of them by their owne light . That therefore which is granted unto all other Sciences more descending to the reach of humane judgment than Divinity doth , cannot without unreasonable pertinacy be denied unto it , Especially considering that of all so many millions of men , who , in all ages , have thus been contented to beleeve , first , upon Ecclesiasticall Tradition and suggestion , there hath not in any age been enough to make up a number , who upon inducements of argument , and debate have forsaken the Scriptures at the last , which is a strong presumption that they all who persisted in the embracing of them , did after triall , and further acquaintance by certaine taste and experience finde the Testimony and tradition of the Church to bee therein faithfull , and certaine . Secondly , That man being made by God , and subject to his will , and owing unto him worship and obedience , which in reason ought to bee prescribed by none other than by him to whom it is to bee performed , that therefore requisite and congruous it is , that the Will of God should bee made knowne unto his Creature , in such a manner , and by such meanes , as that hee shall not without his owne willfull neglect mistake it ; in as much as Law is the rule of obedience , and promulgation the force of Law. Thirdly , that no other Rule or Religion can bee assigned , either of Pagans or Mahumetans , which may not manifestly by the strength of right reason bee justly disproved , as not proceeding from God , either by the latenesse of its originall , or the shortnesse of its continuance , or the vanity and brutishnesse of its rules , or the contradictions within it selfe , or by some other apparent imperfection . And for that of the Iewes , notwithstanding it had its originall from Divine ordination , yet from thence likewise it may bee made appeare out of those Scriptures which they confesse , to have received its period and abrogation . God promising that as hee had the first time shaken the Mount in the publication of the Law , and first founding of the Mosaicall Pedagogie , so he would once againe shake both the Earth , and the Heaven , in the promulgation of the Gospell . To say nothing , that force of reason will easily conclude , that with such a God , as the old Scriptures set forth the Lord to be , the bloud of Bulls , and Goates could not possibly make expiation for sinne , but must necessarily relate to some greater sacrifice , which is in the Gospell revealed . And besides whereas the Lord was wont for the greatest sinnes of that people , namely Idolatry , and pollution of his worship , to chastice them notwithstanding , with more tolerable punishments ( their two greatest captivities having beene that of Egypt , which was not much above two hundred yeares , and that of Babylon , which was but seventie ; ) yet now , when they hate Idolatry as much as ever their fathers loved it , they have lien under wrath to the uttermost , under the heaviest judgment of dispersion , contempt , and basenesse , and that for fifteene hundred yeeres together ; a reason whereof can bee no other given than that fearefull imprecation , which hath derived the staine of the bloud of Christ upon the children of those that shed it unto this day . Fourthly , the prevailing of the Gospell by the ministery of but a few , and those unarmed , impotent , and despised men , and that too , against all the opposition which power , wit , or malice could call up , making it appeare , that Christ was to rule in the midst of enemies . When Lucian , Porphyrie , Libanius , and Iulian , by their wits ; Nero , Severus , Diocletian , and other Tyrants by their swords , the whole world by their scorne , malice , and contempt , and all the arts which Satan could suggest , laboured the suppression , and extinguishing of it . The prevaling , I say , of the Gospell by such meanes , against such power , in the midst of such contempt , and danger , and that over such persons as were by long custome and tradition from their fathers trained up in a Religion extreamely contrary to the truth , and very favourable to all vitious dispositions , and upon such conditions to deny themselves , to hate the world , and the flesh , to suffer joyfully the losse of credit , friends , peace , quiet , goods , liberties , life and all , for the name of a crucified Saviour , whom their eyes never saw , and whom their eares daily heard to bee blasphemed , such a prevailing as this must needs prove the originall of the Gospell to bee divine , for had not God favoured it as much as men hated it , impossible it must needs have been for it , to have continued . Fifthly , that the doctrines therein delivered , were confirmed by miracles , and divine operations . And certaine it is , that God would not in so wonderfull a manner have honoured the figments of men , pretending his Name , and Authority to the countenancing of their owne inventions . And for the Historicall Truth of those miracles , they were not , in those Ages when the Church in her Apologies did glory of them , and when , if faigned , they migh most easily have been disproved , nor yet by those enemies who marvailously maligned and persecuted Christian Religion , ever gain saied . Lastly , That were it not so that omne mendacium est pellucidum , and hath ever something in it to bewray it selfe , yet it could not bee operaepretium for them to lie in publishing a Doctrine whereby they got nothing but shame , stripes , imprisonment , persecution , Torments , Death . Especially since the holinesse of their lives , their humility , in denying all glory to themselves , and ascribing all to God , must needs make it appeare to any reasonable man , that they did not lay any project for their owne glory , which they purposely disclaymed , refused to receive from the hands of such as offered it , yea , and registred their owne infirmities upon perpetuall Records . With these and many other the like arguments is the Church furnished to prepare the mindes of men , swayed with but ordinary ingenuity , and respect to common Reason , at the least to looke further , and make some sad inquiry into the Doctrine of the Gospell . There being therein especially promises of good things made without monie or price , of incomprehensible value , and of eternall continuance . But now though a Philosopher may make a very learned discourse to a blinde man of colours , yet it cannot bee that any formall and adaequate notion of them should bee fashioned in his minde , till such time as the faculty bee restored , and then , all that preceeding Lecture being compared with what hee afterward actually seeth in the things themselves , doth marvailously settle and satisfie his minde . So though the Church by these and the like inducements doth prepare the minds of men to assent to divine Authority in the Scriptures , yet till the naturall ineptitude and disposition of the soule be healed , and it raised to a capacity of supernaturall light , the worke is no whit brought to maturity . Two things therefore doe yet remaine after this ministry and manuduction of the Church . First , an Act of the Grace of Gods Spirit healing the understanding , and opening the eye that it may see wonders in the Law , writing the Law in the heart , and so making it a fit receptacle for so great a light . Secondly , the subject being thus by the outward motives from the Church prepared and by the inward Grace of God repaired , then lastly the object it selfe being proposed , and being maturely considerd by reason thus guided , and thus assisted , doth then shew forth such an Heavenly light of holinesse , puritie , majesty , authority , efficacy , mercy , wisedome , comfort , perfection , in one word , such an unsearchable Treasurie of internall mysteries , as that now the soule is as fully able by the native light of the Scriptures to distinguish their Divine originall , and authenticalnesse from any other meere humane writings , as the eye is to observe the difference betweene a beame of the Sunne , and a blaze of a Candle . The second question is how the Soule comes to bee setled in this perswasion , that the goodnesse of these truths founded on the Authority of God , doe particularly belong unto it ? Whereunto I answere in one word , That this ariseth from a two-fold Testimonie grounded upon a preceding worke of Gods Spirit . For first , the Spirit of God putteth his feare into the hearts of his servants , and purgeth their consciences , by applying the bloud of Christ unto them , from dead workes , wish affections strongly , and very sensibly altering the constitution of the minde , must needs notably manifest themselves unto the soule , when by any reflex act shee shall set her selfe to looke inward upon her owne operations . This being thus wrought by the grace of God , thereupon there ensueth a twofold Testimonie . The first of a mans owne spirit , as wee see in the examples of Iob , David , Hezekiah , Nehemiah , Saul , and others , namely , That hee desireth to feare Gods name , to keepe a conscience void of offence , to walke in all integrity towards God , and men , from which , and the like personall qualifications , arise joy in the holy-Ghost , peace of conscience , and experience of sweetnes in the fellowship with the Father , and his Sonne . Secondly , the Testimony of the holy Spirit , bearing witnes to the sincerity of those affections , and to the evidence and truth of those perswasions which himselfe , by his grace stirred up . So then first the Spirit of God writeth the Law in the heart , upon obedience whereunto ariseth the Testimony of a mans owne spirit : And then he writeth the promises in the heart , and by them ratifieth and confirmeth a mans hops , and joyes unto him . I understand not all this which hath been spoken generally of all assents unto objects Divine , which I take it in regard of their evidence , firmnes , and stability doe much differ according unto the divers tempers of those hearts in which they reside ; but principally unto the cheife of those assents which are proper unto saving Faith. For assent as I said in generall is common unto Divils with men , and therefore to make up the creature of true Faith. There is required some differencing property whereby it may be constituted in the entire essence of saving Faith. In each sense we may observe that unto the generall faculty whereby it is able to perceive objects proportioned to it , there is annexed ever another property whereby according to the severall nature of the objects proposed it is apt to delight or be ill affected with it : for example , our eare apprehendeth all sounds in common , but according as is the Harmony or discord of the sound , it is apt to take pleasure or offence at it . Our taste reacheth unto whatsoever is the object of it , but yet some things there are which grievously offend the Palate , others which as much delight it , and so it is in Divine assents . Some things in some subjects bring along with them tremblings , horrors , fearefull expectations , aversation of minde , unwilling to admit or be pursued with the evidence of Divine truths , as it is in Divils , and despayring sinners . Other assents on the contrary doe beget serenity of minde , a sweete complacency , delight , adherence , and comfort : Into the hearts of some men doth the Truth of GOD shine like Lightning with a penetrating , and amasing brightnes , in others like the Sunne with comfortable , and refreshing Beames . For understanding whereof wee are to observe that in matters practicall , and Divine ( and so in all others , though not in an equall measure ) the truth of them is ever mutually embraced , and as it were insolded in their goodnes ; for as truth doth not delight the understanding unlesse it be a good truth , that is such as unto the understanding beares a relation of convenience ( whence arise diversities in mens studies , because all men are not alike affected with all kindes of truth ) so good doth noe way affect the will , unlesse it be a true , and reall good . Otherwise it proves but like the banquet of a dreaming man , which leaves him as hungry , and empty as when he lay downe . Goodnes then added unto truth doth together with the assent generate a kinde of rest , and delight in the heart on which it shineth . Now goodnes Morall , or Divine hath a double relation . A relation unto that originall in dependency on , and propinquitie whereunto it consilleth , and a relation unto that faculty or subject wherein it resideth , and whereunto it is proposed . Good in the former sense is that which beares in it a proportion unto the Fountaine of good ; for every thing is in it selfe so farre good as it resembles that originall which is the author , and patterne of it , and that is GOD. In the second sense that is good which beares a conveniency , and fitnes to the minde which entertaines it . good , I meane not alwayes in nature , but in apprehension . All Divine truths are in themselves essentially good , but yet they worke not alwaies delight , and comforts in the minds of men untill proportioned , and fitted unto the faculty that receives them . As the Sunne is it in it selfe equally light , the water in a Fountaine of it selfe equally sweete : but according unto the severall Temper of the eye which perceiveth the one , and of the vessell through which the other passeth , they may prove to be offensive , and distastfull . But now further when the faculty is thus fitted to receive a good , it is not the generality of that good which pleaseth neyther , but the particular propriety , and interest thereunto . Wealth and honor as it is in it selfe good , so is it likewise in the apprehension of most men ; yet we see men are apt to be griev'd at it in others , and to looke on it with an evill eye , nothing makes them to delight in it , but possession and propriety unto it . I speake here onely of such Divine good things as are by God appointed to make happy his creature , namely our blessed Lord , and Saviour Jesus Christ , his Obedience , Satisfaction , Resurrection , Ascension , Intercession , Glory , and whatever elce it is of which he hath been unto his ▪ Church the Author , Purchaser , conveyer , and Foundation . Now , unto these as unto other good things there is a double right belonging by free donation from him unto the Church , a right of propriety unto the thing , and a right of possession in the thing . This latter is that which here in Earth the Church suspireth , and longeth after ; that other onely it is which here we have , and that confirmed unto us by a double Title . The first as the Land of Cannan was confirmed unto the Israelits by some few clusters of Grapes , and other Fruits of the Land , I meane by the earnest first fruits , and pledges of the spirit : Secondly , by the free promise of Christ who cannot deceive . Thus then at last we have discovered the proper , ultimate , and complete object of faith , which is all Divine truth , and goodnes , unto which there is a right and propriety given to all such as are Christs , though not in actuall possession , yet in an infallible promise , and the Acts by which they entertaine that object , assenting , adhearing , and delighting in it as particularly good . By these two , to wit the object and the Act. ( as all other habits of the minde ) so is this of faith to bee defined . So that from these observations I take it wee may conclude that the nature of saving faith admits of some such explications as this , Faith is a particular , personall , applicative , and experimentall assent unto all Divine Revelations , as true , and good not in general onely , but unto me arising out of that sweete correspondency which is betweene the soule , and from that relish , and experience of sweetnes which the soule , being raised , and illightned by Gods Spirit , doth finde in them . I have been over teadious in finding out this definition of the nature of faith , and therefore brieflie from these grounds , let the conscience impartially examine it selfe in such demands as these . Doe I finde in my selfe a most willing assent unto the whole compasse of Divine truths , not out of constraint , nor with griefe , reluctancie , and trembling of spirit ? doth Gods Word shine on me not like lightning which pierceth the Eye-lids though they shut themselves against it , but doth this finde in my heart a welcome , and a willing admittance ? Am I glad when I finde any Divine truth discovered of which formerly I had been ignorant ? doe I not of purpose close mine eyes , forbeare the meanes of true information , stifle and smother Divine principles , quench the motions , and dictats of Gods Spirit in me ? am I not ignorant willingly of such things , the mention whereof would disquiet me in my bosome sin , and the inquiry whereunto would crosse the reserved resolutions , and unwarrantable projects which I am peremptory to prosecute ? am I not so in league with mine owne corruptions that I could hartily wish some Divine truths were not revealed , rather then being so they should sting my conscience , and disable me from secure enjoying some beloved sinne ? doe I assent unto all Divine truths as a like pretious , and with equall adherence ? am I as little displeased with the truth of GODS threats as of his promises ? doe they as powerfully worke upon me to reforme , as the other to refresh me ? doe I beleeve them all not onely in the Thesis or generall , but in the Hypothesis , and respectively to mine owne particular ? againe , doe I finde my heart fitted unto the goodnes of Divine truth ? am I forward to embrace with much affection , and loving delight whatsoever promises are made unto me ? doe I finde a spirituall taste and relish in the food of life ? which having once tasted of , I finde my selfe weaned from the love of the World ? from admiring the honours , pursuing the preferments , hunting after the applause , adoring the glories , and selling my soule and liberty for the smiles thereof ? doe the sweetnes of those promises like the fruits brought by the spies from Canaan , so much affect me as that to come to the full possession thereof , I am at a point with all other things , ready to encounter any Cananite , or sinfull lust that shall oppose me , to adventure on any difficulties that might deterre me , to passe thorow a Sea , a Wildernes , through fiery Serpents , the darts of Satan ; yea , if neede were by the gates of Hell ? briefly doe I finde in my heart ( however in it selfe froward , and wayward from any good ) a more then naturall livelinesse , and vigor which disposeth me to approve of the word , promises , and purchases of my salvation as of an unvaluable Jewell , so pretious as that all the things in this World are but as dung in comparison ? to a most fervent expectation , and longing after them , to a heavenly perswation of my happines by them , and Lastly , to a sweete delight in them , working peace of conscience , and joy in the holy Ghost , a love of CHRISTS appearing , an endeavour to bee like unto him , and a desire above all things to be with him , and enjoy him , ( which are all so many secret , and pure issues of the spirit of adoption ) ? I may from these premises infallibly conclude that I am possessed of a lively faith , and thereby of those first fruits which bring with them an assurance of that great harvest of glory in the day of redemption . And in the meane time having this wedding garment , I may with much confidence approach Gods Table to receive there the renewall of my Patent unto life . CHAP. XX. Of the third , and last meanes for the triall and demonstration of Faith , namely , from effects or properties thereof . THE last Medium which was assigned for the examination of Faith was the properties or effects of it , by which as by stepps we raise our thoughts to the apprehension of Faith it selfe . To assigne all the consequences or effects of Faith is a labour as difficult as it would be tedious . I decline both , and shall therefore touch upon some speciall ones which if present , all the rest in there order follow with a voluntary traine . And now as in the soule of man there are two kinde of operations , one primitive , and substantiall , which we call the act of information , others secondary , and subsequent , as to understand , to will , to desire , and the like : so Faith , being ( as hath been formerly observed ) in some sort the Actus primus , or forme of a Christian , I meane that very medium unionis whereby the soule of man is really united to CHRIST , hath therefore in it two kinds of operations . The first as it were substantiall , the other secondary . The former of these is that act of vivisication or quickning , by which , Faith doth make a man a to live the life of Christ , by b knitting him unto Christ as it were with Joynts , and Sinews , and c ingrafting him into the unity of that Vine whose Fruit is Life . That which doth quicken is ever of a more excellent nature then that which is quickned , now the soule being a spirit , and therefore within the compasse of highest created perfection , cannot possibly be quickned by any but him who is above all perfection , which the Heathen themselves have acknowledged to be God. For S. Paul hath observed it out of them , that in him we live , and move , and have our being . Now unto life necessary it is that there bee a vnion unto the principall or originall of life , which to the soule is God. In regard of the essence of God nothing can be seperated from him he being immense , and filling all things : but yet in regard of his voluntary communication , and dispensing of himselfe unto the creature , the manner of his speciall presence doth much vary , unto this speciall union of the creature unto God ( in vertue whereof the creature is quickned ) and doth in some sort live the Life of God. There is necessarily presupposed some sinew or ligament , which may be therefore called the medium , and instrument of life . This knot in the estate of mans Creation was the obedience of the Law , or the covenant of workes , which while man did maintaine firme , and unshaken , he had an evident Communion with God in all those vitall influences which his mercy was pleased to shed downe upon him : but once untying this knot , and cutting asunder that bond , there did immediately ensue a seperation betweene GOD , and man , and by an infallible consequence death likewise . But God being rich in mercy , and not willing to plunge his creature into eternall misery , found a new meanes to communicate himselfe unto him , by appointing a more easie Covenant , which should be the second knot of our union unto him , onely to beleeve in Christ incarnate , who had done that for us which we our selves had formerly undone . And this new Covenant is the covenant of faith by which the just doe live . But here a man may object that it is harder for one to discerne that hee doth live in Christ then that he beleeves in him , and therefore this can be noe good meane by which we may finde out the truth of our Faith. To this wee answer , that life must be discerned by those tokens which are inseperable from it , and they are first a desire of nourishment , without which it cannot continue , for nature hath imprinted in all things a love of its owne being , and preservation , and by consequence a prosecution of all such meanes as may preserve , and a removeall of all such as may endanger or oppresse it . Secondly , a conversion of nourishment into the nature of the body . Thirdly , augmentation , & growth till we come unto that Stature which our life requires . Fourthly , participation of influences from the vitall parts , the Head , the Heart , and others , with conformity unto the principall mover amongst them , for a dead part is ever withered , immoveable , and disobedient to the other faculties , Fiftly , a sympathy , and communion in paines , or delights with the fellow members . Lastly , a free use of our senses ▪ and other faculties , by all which we may infallibly conclude that a creature liveth . And so it is in Faith. It frameth the heart to delight in all such spirituall food as is requisite thereunto . Disposing it upon the view , at lest upon the taste of any poysonous thing to be pained with it , and cast it up . The food that nourisheth Faith is as in little Infants , of the same quality with that which begat it , even the word of life , wherein there is sincere Milke , and strong meate . The poyson which endangereth it is heresie , which tainteth the roote of Faith , and goeth about to prevert the assent , and impiety , which blasteth , and corrupteth the branches . All which the soule of a Faithfull man abhorreth . Secondly , in Faith there is a conversion likewise , the vertue whereof ever there resides where the vitall power is . In naturall life the power of altering is in the man , and not in the meate , and therefore the meate is assimilated to our flesh : but in spirituall life the quickning faculty is in the meate , and therefore the man is assimilated , and transformed into the quality of the meate . And indeed the word is not cast into the heart of man , as meate into the stomacke , to be converted into the corrupt quality of nature , but rather as seed into the ground to convert that Earth which is about it into the quality of it selfe . Thirdly , where Faith is there is some growth in grace , wee grow neerer unto Heaven then when we first beleeved , an improvement of our knowledge in the mysteries of godlines , which like the Sunne , shines brighter , and brighter unto the perfect day : An increase of willingnes to obey God in all things ; and as in the growth of naturall bodies if they be sound , and healthy , so in this of Faith likewise , it is universall , and uniforme , one part doth not grow , and another shrivell , neyther doth one part grow too bigge , and disproportioned for another , the Head doth not increase in knowledge , and the Heart decay in love , the Heart doth not swell in zeale , and the Hand wither in charity , but in the nourishment of Faith every grace receives proportionably its habituall confirmation . Fourthly , by the spirituall life of Faith , the faithfull doe partake of such heavenly influences as are from the head shed downe upon the members . The influences of Christ in his Church are many , and peradventure in many things imperceptible . Some principall I conceive to be the influence of his truth , and the influence of his power . His truth is exhibited in teaching the Church , which is illumination , his power partly in guiding the Church , and partly in defending it , that is direction , this protection . Now in all these doe they who are in Christ , according to the measure and proportion of his Spirit , certainely communicate . They have their eyes more or lesse opened , like Paul , to see the terrours of God , the fearefulnesse of sinne , the rottennesse of a spirituall death , the pretiousnesse of Christ and his promises , the glimpses and rayes of that glory which shall be revealed : they have their feete loosned with Lazarus , that they can now rise , and walke , and leape , and praise God. Lastly , they are strengthned and cloathed with the whole armes of God , which secureth them against all the malice , or force of Satan . Fiftly , where faith is , there is a naturall compassion in all the members of Christ towards each other . If sinne be by one member committed , the other members are troubled for it , because they are all partakers of that Spirit which is grieved with the sinnes of his people . If one part bee afflicted , the other are interested in the paine , because all are united together in one head which is the Fountaine , and originall of Sense . The members of the Church are not like paralyticke , and unjoynted members , which cannot move towards the succour of each other . Lastly , where Faith is , there all the faculties are expedite and free in their operations . The eye open to see the wonders of Gods Law , the eare open to heare his voyce , the mouth open to praise his name , the arme enlarged towards the reliefe of his servants , the whole man tenderly sensible of all pressures , and repugnant qualities . The secondary effects of faith are amongst sundry others such as these . First , a a love and liking of those spirituall truths which by faith I assent unto . For saving Faith being an assent with adherence and delight , contrary to that of Divils which is with trembling and horror ( which delight is a kinde of relish , and experience of the goodnesse of those objects wee assent unto . ) It necessarily followes even from the dicate of Nature ( which instructeth a man to love that which worketh in him delight and comfort ) that from this assent must arise an approbation and love of those objects whence doth issue such sweetnesse . A second effect is affiance , and hope , confidently for the present relying on the goodnesse , and for the future waiting on the power of God , which shall to the full in time performe what hee hath in his Word promised , when once the minde of a man is wrought so to assent unto divine promises made in Christ , as to acknowledge an interest , and propriety unto them , and that to bee at last actually performed not by a man , who is subject both to unfaithfulnesse in perseverance and to disability in performance of his promises ( for every man is a lyar , either by imposture , ready to deceive , or by impotencie , likely to disappoint the expectations of those who rely upon him ) but by Almighty God , who the better to confirme our faith in him , hath both by his Word , and Oath engaged his fidelity , and is altogether omnipotent to doe what hee hath purposed : Impossible it is but from such an assent , grounded on the veracity , and on the All-sufficiency of God , there should result in the minde of a faithfull man a confident dependance on such promises , renouncing in the meane time all selfe-dependance , as in it selfe utterly impotent , and resolving in the midst of Temptations to relie on him , to hold fast his mercy , and the profession of his Faith without wavering , having an eye to the recompence of reward , and being assured that he who hath promised will certainely bring it to passe . A third effect of Faith is ioy , and peace of Conscience , b for being iustified by faith we have peace with God. The minde is by faith , and the impression of sweetnesse in Gods Promises , composed unto a setled calmenesse , and serenity . I doe not meane a dead peace , an immobility , and sleepinesse of Conscience , like the rest of a dreaming prisoner : but such a peace as a man may by a syllogisme of the practicke judgment upon right examination of his owne interest in Christ , safely inferre unto himselfe . The wicked often hath an appearance of peace as well as the faithfull : but here is the difference . Betweene a wicked mans sinne and him there is a Doore shut , which will surely one day open , for it is but either a doore of Error , or the doore of Death : for sinne lieth at the doore , ready to flye at his throate as soone as it shall finde either his eyes open to see it , or his life to let it in upon the soule : but betweene a faithfull man , and his sinne , there is a Corner-stone , a Wall of fire , through which Satan himselfe cannot breake , even the merits of Christ Iesus . Briefly , the peace which comes from Faith hath these two properties in it , tranquility and serenity too ; otherwise it is but like the calmenesse of the dead Sea , whose unmoveablenesse is not Nature , but a Curse . The last effect which I shall now name of Faith , is that generall effect of fructification a purifying the heart , and disposing it unto holinesse , and new obedience , which is to bee framed after Gods Law. Faith unites us unto Christ , being thus united we are quickned by one and the same Spirit , having one spirit , and soule we must needs agree in the same operations , and those operations must necessarily beare conformity unto the same rule , and that rule is the Law , under which Christ himselfe was for our sakes made . So that the rule to examine this effect of Faith by , should bee the whole compasse of Gods Law , which to enter into , were to redouble all this labour past , for thy Law ( saith David ) is exceeding wide . Briefly therefore in all our obedience observe these few rules . First , The obligatory power which is in the Law depends upon the one , and sole authority of the Law-giver who is God. He that breakes but one Commandement venturs to violate that authority which by the same Ordination made one equally obligatory with the rest . And therefore our obedience must not bee partiall , but universall unto the whole Law , in as much as it proceeds from that Faith which without indulgence , or dispensation yeeldeth assent unto the whole compasse of Divine Truth . Secondly , as is God , so is his Law , a spirituall , and a perfect Law , and therefore requires a universality of the subject , as well as of the obedience . I meane ( besides that perfect integrity of Nature , which in regard of present inherence is irrecoverably lost in Adam , and supplied onely by the imputed righteousnesse and integrity of Christ ) an inward , spirituall , sincere obedience of the heart , from thence spreading like lines from a Centre unto the whole Circumference of our Nature , unto our Words , Actions , Gestures , unto all our parts , without crooked , mercenary , and reserv'd respects , wherein men often in stead of the Lord , make their ends , or their feares their God. Lastly , remember that in every Law all homogeneall matters to the maine duty which is commanded , every sprigge , or seed , or originall , or degree thereof is included , as all the severall branches of a Tree are fastned to one and the same stocke . And by these rules are wee to examine the truth of our obedience . But heere before I draw downe these premises to an Assumption , I will but name one caution which is this , That Faith as it may bee either habituall or Actuall , so it is the cause of these holy actions either habitually by framing and disposing the heart unto them , or actually , when it is it selfe , as it ought ever to bee sound , and operative . But sometimes Faith ( so great is the corruption of our nature ) admits of a decay , and languor , wherein it lies as it were like fire under ashes raked up , and stifled under our corruptions . Againe in some there is a weaker , in some a stronger Faith , according unto which difference , there must be a difference in the measure , and magnitude of the effects . But yet it is infallibly true that all , or most of those holy fruits doe in some seasons or other bud forth of that stocke which is quickned by Faith , though sometimes in some men lesse discernable by reason of corruptions interposed . For it usually thus falleth out , that our graces are but like the Army of Gedeon , a small handfull whereas our corruptions are like the Midianits which lay on the ground as Grashoppers innumerable . But yet in these God crowneth his owne meanest gists with victory , and successe . So then these things being thus proposed let the conscience without connivence examine it selfe by such interrogatories as these . Doe I finde my selfe live by the Faith of the Sonne of GOD who gave himselfe for me ? Doe I delight in his Word more then my appoynted food , never adulterating it with the Leaven or Dreggs of hereticall fancies or dead workes ? Doth the word of Truth transforme me to the Image of it selfe , Crucifying all those corruptions which harboured in me ? Doe I finde my selfe to grow in all graces universally , and uniformely towards God and man , not thinking to recompence some defects which my nature drives me unto , with supererogation ( as I conceive ) and over performance of such duties as are not so visibly repugnant to my personall corruptions ? Doe the beames of the Sunne of righteousnesse shining on my soule illighten me with his truth , and with his power sway me unto all good ? Am I heartily affected with all the conditions of Gods Church , to mourne , or to rejoyce with it even at such times , when mine owne particular estate would frame me unto affections of a contrary temper ? Have I free use of all my spirituall senses , to see the light of God , to heare his Word , to taste his mercies , to feele with much tendernes all the wounds and pressures of sinne ? Doe I love all divine truth , not so much because proportionable unto my desires , but because conformable unto God ? Am I resolv'd in all estates to relie on Gods mercy , and providence , though He should kill me to trust in him ? Doe I wholy renounce all trust in mine owne worthines , or in any concurrences of mine owne naturally towards God ? Doe I not build eyther my hopes or feares upon the faces of men , nor make eyther them or my selfe the rule or end of my desires ? finally , doe I endeavour a universall obedience unto Gods Law in all the whole latitude , and extent of it , not indulging to my selfe liberty in any knowne sinne ? Is not my obedience mercenary , and hypocriticall , but spirituall , and sincere ? Do I not swallow gnats , nor stumble at straws , not dispense with my selfe for the least of sinns , for irregular thoughts , for occasions of offence , for appearances of evill , for the motions of concupiscence for idle words , and vaine conversation , and whatsover is in the lowest degree forbidden ? And though in any , or all these I may be sometimes overtaken ( as who is it that can say I have washed my hands in innocency , I am cleane from my sinnes ? ) Doe I yet relent for it , strive , and resolue against it ? in a word , doth not mine owne heart condemne me of selfe-deceite , of hypocrisie , of halting and dissembling in Gods service . Then may I safely conclude that I have partaked of the saving efficacy of Faith , and am fitly qualified to partake of these holy mysteries , whereby this good worke of Faith begun in me , may bee strengthned , and more perfected against the day of the Lord Jesus . In the receiving of which we must use all both inward , and outward reverence , secret elevations of spirit , and comfortable thoughts touching the mercies of God in Christ , touching the qualities , and benefits of his passion , and of our sinnes that caused it : and Lastly , for the course of our life after wee must pitch upon a constant resolution to abandon all sinne , and to keepe a strict hand over all our wayes ; a least turning againe with the Swine to the mire that which should bee the badge of our honor , prove the Character of our shame . The Persians had a festivall time one day in the yeere which they cald Vitiorum interitum , wherein they slew all Serpents , and venemous , creatures , and after that till the revolution of that same day suffred them to swarme againe as fast as ever : If we thinke in that manner to destroy our sins , and onely one day in the yeere , when we celebrate this holy Festivall , the evill spirit may hapily depart for a day in policie , but surely he will turne againe , with seven other spirits , & make the end of that man worse then his beginning . But that ground which drinketh in the raine which commeth of upon it ( and what raine comparable to a showre of Christs bloud in the Sacrament ? ) and bringeth forth herbs meete for the use of him that dressed it , receiveth blessings from God ; A Cup of Blessing heere , but Rivers of Blessednesse hereafter , in that Paradise which is above , where Hee who is in this life the Obiect of our Faith and Hope , shall bee the End , and Reward of them both for ever . FINIS . A Summary of the severall Chapters contained in this Booke . Chap. 1. MAns Being , to be imployed in working : that working is directed unto some good , which is God , that good a free , and voluntary reward , which we here enjoy , onely in the right of a promise , the scale of which promise is a Sacrament . pag. 1. Chap. 2. Sacraments are earnests , and shadowes of our expected glory made unto the senses . p. 6. Chap. 3. Inferences of practise from the former observations . p. 10. Chap. 4. Whence Sacraments derive their valew , and being , namely , from the Author that instituted them . p. 15. Chap. 5. Inferences of practise from the Authour of this Sacrament . p. 19. Chap. 6. Of the Circumstances of the institution , namely , the time , and place . p. 24. Chap. 7. Of the matter of the Lords Supper , Bread , and Wine , with their Analogy unto Christ. pag. 32. Chap. 8. Practicall inferences from the materialls of the Lords Supper . p. 40. Ch. 9. Of the Analogy and proportion betweene the holy actions used by Christ in this Sacrament , and Christ himselfe who is the substance of it . p. 45. Ch. 10. Of the fourth action , with the reasons why the Sacrament is to be eaten and drunken . p. 53. Chap. 11. Of other reasons , why the Sacrament is eaten , and drunken , and of the manner of our union , and incorporation into Christ. p. 60. Chap. 12. Inferences of Practise from the consideration of the former actions . p. 72 Chap. 13. Of the two first ends , or effects of the Sacrament , namely , the exhibition of Christ to the Church , and the union of the Church to Christ. Of the reall Presence . p. 81. Chap. 14. Of three other ends of this holy Sacrament , the fellowship , or union of the faithfull , the obsignation of the Covenant of Grace , and the abrogation of the Passeover . p. 102. Chap. 15. The last end of this holy Sacrament , namely , the Celebration , and memory of Christs death . A briefe collection of all the ben●fits which are by his death conveyed on the Church . The question touching the quallity of temporall punishments stated . p. 116. Chap. 16. Of the manner after which wee are to celebrate the memory of Christs passion . p. 137. Chap. 17. Inferences of practise from the severall ends of this holy Sacrament . p. 148 Chap. 18. Of the subject , who may with best benefit receive the holy Sacrament , with the necessary qualification thereunto , of the necessity of due preparation . p. 170. Chap. 19. Of the forme , or manner of examination required , which is , touching the maine qualification of a worthy receiver , faith : The demonstration whereof is made , first , from the causes , secondly from the nature of it . p. 185. Chap. 20. Of the third , and last meanes for the triall and demonstration of Faith , namely , from effects or properties thereof . p. 224. FINIS . Perlegi eruditum hunc de S. Eucharistiâ Tractatum , dignumquè judico qui typis mandetur . R. P. Epis● . Lond. Capell . domest . April . 7. 1638. Tho. Wykes . Errata . PAg ▪ 3. Lin. 18. for naucals , r. naturalls , p. 21. l. 9. for confounders r. cofounders . p. 55. l. 18. for concerne , r. preserve , p. 82. for poted , r. posed , p. 87. l. 16. for pretence , r. presence , p. 150. l. 12. for we , r. no , p. 160. l. 4. for depassion , r. depastion , p. 173. l. 29. for depashion , r. depastion . Notes, typically marginal, from the original text Notes for div A10652-e100 Hieron . in Prooem . ad Obad. 2 Reg. 5. 2 , 3. 2 Sam. 17. 17. 1 Sam. 30. 13. Isai 1● . 6. 1 Tim. 4. 12. Notes for div A10652-e370 Exod : 13. 21. Exod : 26. Exod. 34. 33. Exod. 34. 5. 1 Pet. 1. 12. Luk 24. 39. 2 Cor. 5. 2. 4. 1 Cor. 15. 24. 1 Cor. 13. 12. a 1. Cor. 6. 15. b Rom. 8. 16. c Rom. 4. 11. d Ephes. 4. 30. Rom. 4. 11. e 1. Iohn 3. 2. f Colos. 3. 3. g 1. Pet. 1. 4. a 1 Pet. 2. 9. b Rom. 6. 17. c 2. Cor. 5. 6. Iames 1. 14. Ephes. 3. 9. Iohn 9. 6. a Sen●c . naturaralium quaest . Augustine ep 3. Ambros : Hexam : lib. 6. c. 6. Chrysost. hom . 12. ad pop . Antioch . Tertul. de Baptis . c. 2. & contra Marc. l. 5. c. 5. Vide Ambrose de Sacrament . lib. 4. cap. 4. a Matth. 12 ▪ 28. Luke 11. 20. b 1 Cor. 11. 23. c 1 Tim. 1. 11. 1 Tim. 6. 20. d Vid. Tertul. de po●●itent . c. 4. & A●gust . de Civit. Dei. l. 1. c. 26. & de Genes . ad lit . lib. 8. c. 12. e Rom. 7. 12. f Arist. Polit. lib. 1. g Plutarch de superstitione . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chr●sost . in Rom. Hom. 2. Liv. lib. 8. Brisson . de . Reg. Pers. lib. 1. A. Gell. l. 1. c. 13. Cyprian cont . Demetrimum . Numa . apud Liv. lib. 1. S●mper Agatni rogat , nec nisi justus agit . Ovid. Fast. lib. 2. 1 Cor. 11. Heb. 12 , 20. Easter . 6. 10. 1 Pet. 2. 9. Rom. 8. 17. 1 Cor. 11. Matth. 26. 20. Chrysost. in Matth. 26. Exod. 12. 6. Chrysost. Tom. 5. serm . 80. de proditione Iudae . Id sacrificium successit omnibus Sacramentis veteris Testamenti . Aug. Civ . Dei l. 17. ● . 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost . 1 Cor. 5. 7. 2 Cor. 2. 17. Iohn 4. 1 Cor. 11. Mat. 26. 29. Psalme 110. Vid. Aug. de unitate Eccl. cap. 11. Chrysost. in 1 Cor. 11. Plerique mortales postrema meminere . Caesar apud Sal. in Catil : vid. Augustin . epist. 118. prope finem . Acts 2. 27. Iohn 1. 16. Scivit ( Latro ) quòd illa in corpore Christi vulnera non essent Christi vulnera sed Latronis . Ambros. de sancto Latrone Serm. 44. Place . Matth. 14. 15. Luke 22. 12. Matth. 8. ●0 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Tom. 5. Serm. 80. Iude vers . 12. Sursum corda Aug. de dono persever . Hi●ron . ad Hedib . quaest . 2. Cyprian de Orat. Domini●a Cyrill . catech . myst . debetur maximo operi haec veneratio , ut novissimum sit authorque ejus statim consecrandus . Plin. Paneg. Ephes. 4. 7. 8. 11 Cant. 8. a Non ad elaborata i●pensis & art● convivia populi invitantur . Cy●ri . b Esay 53. 2. c Esay 53. 3. d Lament . 1. 12. d Esay 7. 18. e Exod. 8. 6. 24. f Iudg. 7. 20. Iosh 6 4. Iudges 15. 1● . g Ioel 2. 25. h Iohn . 5. 3. Matth 12. 10. i Iohn 9. 1. k Matth. 9. 25. l Matth. 12. 22. m Iohn 2. 7. n Iohn 9. 6. o Heb. 6. 18. p Gen. 41. 32. c Lexesum sanguinis prohibet , Evangesium praecipit utbibatur . Cypr. de caeua D●m . d Vid. Ambr. To. 4. lib. de ●is qui initiautur . c. 9. e Gal. 4. g Heb. 11. 40. h Iohn 15. 11. i Heb. 7. 15. k Levit. 12. 8. l Ephes. 2. 14. m Cant. 4. 12. a Matth. 15. 27. b Cant. 4. 12. c Zech. 13. 1. d Psal. 104. 19. e Matth. 11. 6. Gen. 1● . 5. 8. f Levit. 26. 26. g Amos 8. 11. h Iohn 6. Vita Christu● & viva panis . a Arist. probl . b Levit. 17. 11. c 1 Cor. 1. 33. d 1 Cor. 15. e Col. 2. ●5 . f Col ▪ 1. 20. g 1 Cor. 1. 23. h Col. 2. 3. i 1 Cor. 15. a Scelera diffid●nt . Senec. Iames 4. 1. b Arist. Eth. l. 3. c Philip. 3. d Eph. 2. 15. 16. f 2 Cor. 3. 18. g Vid. Cyp. l. 1. epist. 6. h Vide Gul. 〈…〉 Antiq. Convival . i 1 Pet. 2. 5 , 6. k Ephes. 4. 16. l 1. Cor. 12. m Iohn 10. n 1 Pet. 5. 4. Ephes. 2● a Hab. 2. Gal. 2. 20. b Gal. 4. 19. c Phil 3. 10. d Rom. 6. 19. e Epes . 4. 24. f 2 Cor. 5. 17. g Acts 14. 17. h Clem. Alex. Paed. ● . l. 1. cap. 6. i 1 Pet. 2. 2. k Psal. 69. 21. l Mat. 26. 39. Mat. 20. 23. m 1 Cor. 10. 16. a 1 Cor. 10. 17. b 1 Cor. 11. 24. c 1 Cor. 12. 27. d Mat. 13. 19. e 1 Iohn 3. 9. f Mat. 13. 2●● . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid. Pel●t . h Cypria● . de unit . Eccles. Iames 3. 13. Rom. 11. 16. l Iohn 15. 1. m Zach. 13. 1. a Cypri . de Caen. Tertul. cont . marc . lib. 1. c. 23. Matth. 26. 16. Luke 22. 19. 1 Cor. 10. 16 c Ambros. lib. de iis qui initiantur c. 9. & de Sacramentis l. 1. c. 5. & l. 4. c. 4. lustin Martyr in Apolog. 2. d Esay 61. 1. Luke 4. 18. Heb. 1. 9. e Iohn 6. 23. f Matt. 11. 27. Matth. 28. 18 ▪ Philip. 2. 9. Iohn 5. 26. g Iohn 17. h Psal ▪ ●2 . 14. i Sangui●● 〈◊〉 de●u●â ven●là revocamus . Tertul. Cont. Gnost . c. 5. a August . Vid. Tom. 8. in Psa. 93. & Tom. 9. tract . 7. in epist. Iohanis . b Rom. 8. 32. Acts 2. 23. Gal. 4. 4. c Gal. 2. 20. d Ephes. 5. 12. Phil. 2. 7. Iohn 19. 11. e Iohn 10. 11. 17. 18. Augustin , Tom , 9. tractat . 31. in Iohan. & tract . 47. & de tri●itate l. 3. cap. 13. Tertul. in Apolog . cap. 21. Cyprian de c●na Dom. non necessitate , sed obedientia ●rgetur ad mortem , & lib. de dup . martyr . f Heb. 8. 3. Mark. 8. 31. Luk , 24. 7. 26. 46. g Matth. 26. 39 h Aristot. Eth , lib. 3. cap. 1. i Heb. 5. 7. k Act. 2. 33. l Acts 2. 23. m Heb. 9. 14. n Vid. Hooker l. 5. sect . 48. and D●ctor field of the Church lib. 1. c. 18. o Heb. 5. 7. o Heb. 5. 7. p Matth. 26. 39 q Luk. 22. 43. r Luk. 22. 44. s f Macrob. Satur . lib. 3. c. 5. Plin● lib. 8. c. 45. su●t . in ● alba . c. 19. Valer. max. l. 1. c. 6. Plutarch . sympos . l. 8. c. 8. b Pet. c Iohn 19. 17. d Luke 23. 28. e Heb. 1. 9. Iohn 15. Revel . 2. a Iohn 8. 56. b Luke 2. 30. c Acts 7. 55. d Iohn 20. 29. e Gal. 3. 1. f vid. Iohn 6. g 1 Cor. 10. 3 , 4. i Cant. 2. 5. k Prov. 9. 2. 5. l Matth. 22. 4. m Matth. 5. Psal. 63. 1. Ps. 119. 103. Psal. 42. 1 , 2. Ps. 119. 131. Esay 66. 11. n Esay 55. 1. 2. 1 Pet. 2. 2. Heb. 5. 12. o Vid Iackson of Iustifying faith . Sect. 1. cap. 9. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhet. lib. 1. & Eth. q Matth. 14. 27. r 1 Iohn 1. 7. s Phil. 1. 21. t Col. 3. 3 , 4. w Ephes. 2. 5. a Phil. 4. 13. b Gal. 6. 14. c Phil. 3. 8. Phil. 4. 4. d 1 Cor. 15. 31. e Eccl. 2. 24. 3. 12. 22. 5. 17. f Crede et manducasti . Aug. in Iohan. g Hab. 2. h Gal. 2. 20. i Vid. Chrys. in 1 Cor. Hom. 24. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. Odyss . lib. 12. & lib. 17 m Exod. 3. 17. b Exod. 16. 3. Numb . 11. 5. c Num. 13. 21. 24. e Hag. 2. 8. f 1 Cor. 2. 1. Mat. 13. 44 , 45. Luke 18. 28 Phil. 3. 7 , 8. a Clem. Alex. Paedag. 1. l. c. 6. b Rom. 6. 4 , 5. Rom. 8. 17. 1 Cor. 15. 49 2 Cor. 3. 18. Phil. 3. 10. Phil. 3. 20. Luke 5. 39. c Iob 20. 12. d Iohn 6. 48. 50 , ●1 . e Iohn 4. 14. a 1 Iohn 5. 1. b 1 Pet. 1. 15. 1 Pet. 2. 21. c Ephes. 3. 17. d Rev. 3. 20. Mat. 20. 8. Ephes. 1. 6. Gal. 2. 20. Iohn 14. 20. c Rom. 11. 17. Iohn 15. d Iohn 20. 17 Matth. 25. 40. Mark. 3. 35. e Rom. 8. 17. f Affectus consociat & confederat voluntes Cyprian . de Caena Dom. g August de peccat . merit . & remiss . l. 1. c. 31. de Genesi ad lit . l. 11. c. 24. Beza in annotat . ad Ephes. 1. 23. Hook●r . pag. 306. h Mat. 25. 45. Acts 9. 4. i Hooker l. 5. Sect. 56. b Deum namque ire per omnes terrasque tractasque maris Caelumque profundum Virg. vid. Hugost . vict . de Sacrament . l. 1. part . 3. c. 17. Psal. 138. Esay 6. Amos 9. 1. 3. Ier. 23. 24. c Acts 17. Vid. Aug. de Genesi adlit . lib. 4. c. 12 & confess . lib. 1. cap. 2. 3. d Psal. 103. 19. Matth. 6. 9. e Exod. 3. f Exod. 34. 5. Exod. 19. 18 h Vide Tertul , adver . Praxeam . c. 23. & Aug. epist. 3. ad volup . i Heb. 1. 3. k Psal. 19. 1. l Ephes. 4. 24. m 2. Pet. 1. 4. u Esay 59. 2. x Ephes. 2. 2. y Ephes. 2. 12. z 1 Cor. 2. 14. a Revel . 22. 15 b Ephes. 2. 13. 18 Ephes. 1. 5. 6. c Vnius naturae sunt vites & palmites propter quod cum esset Deus , cujus naturae non sumus factus est homo ut in illo esset vitis humana natura cujus & nos omnes palmites essemus . August . Tom. Tract 80. Ioh. d Esuriens subdiabolo sitiens subsamacitidè flens Lazarum , anxi●usque ad mortem . Tert de carn . Christi . ● 9. & adver . praxeum c. 27. c 1 Pet. 2. 4. Eph. 2. 15. 1 Cor. 3. 16. d Iohn 15. 5. e Ephes. 4. 15 , 16 1 Cor. 12. 12. f Ephes. 5. 32. Psal. 45. 2 Cor. 11. 2. g Iohn 4. 14. Iohn 6. 51. h Iohn 14. 19. 1 Iohn 5. 12. i Iohn 1. 16. k Iohn 15. 5. l Gal. 4. 19. m Ephes. 25. Gal 2. 20. n Rom. 5. 12. 15. 17 , 18 , 19. 1 Cor , 15. 22. 45. 49. o August . Enchirid . cap. 26. & Epist. 23. ad Bonisacium . Traxit reatum quia unus erat in illo àquo traxit , & Tertul. de testim . Anim. c. 3. e Regeneravit hominem in uno C●risto ex uno Adam g●n●rat● August . Epist. 23 f Iohn 1. 16. g Heb. 5. 9. h Heb. 2. 10 , 11 i Rom. 8. 9. a 1 Iohn 1. 3. b Nam & nunc est in nobis , & nos in ill● ; sed hoc nunc credimus , tunc etiam cognos●emus : quamvis & nunc credend●●overimus , sed tunc contemplando noscemus August . Tom. 9. Tract . 75. in Iohn . a Moriensque recepit quas nollet victuras aquas , &c. vid. Lucan . lib. 4. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ephes. 3 17 Tertul. cont . Gnost . c. 5. Arist. Probl. sect . 1. quast . 45. & sect . 3 qu. 26. vid. August . de Doctrina Christiana . lib. 1. c. 14. a 1 Cor. 3. 12. b Heb. 12. 29. g Doct. Reynolds conference with Hart. Cap. 8. divis . 4. et M●rnay de Eucharist . pag. 82. in fol. h Mentior si non Idolorum solemnia de suggestu et apparatu deque sumptu fidem et authoritatem sibi extruunt Tert. de Bapt cap. 2. i Carne Christi in mysteriis adoramus Ambros de spirit : sancto . l. 3. c 12. Ma●d●cant & ado●ant . Aug cp 12● . c. 27. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin. Mart. Ap 2. pro Christian. l 2 Cor. 11. 14. m 2 Tim. 3. 5. n Iustin. Mart. ut supra . o Scriptum est Matth. 4. p Vid. ●ert . de coron , milit c. 15 & de baptis . c. 5. & de praescript . cap. 40. de cont . Praxea● . ● . 1. & de specta . cap 27. & Apolog. c. 47. & Ioh. stuck . de Antiquit. convival . lib. 1. 33. & lib. 3. c. 21. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 11. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel . 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Cor. 2. r Phil. 3. 10. 1 Pet 4. s 1 Cor. 10. 31. 1 Tim. 4. 4. 5 Non prius . discumbitur quam oratio ad deum praegustetur . Tert. Apolog. c. 39. t Inter epulas ubi bene pre●●ri mos ess●t . Li● . lib. 39. u Iustinus Martyr ●use explicat in Apolog. 2. et Tertul. cont . Marc. l. 1. c. 23. x Math. 9. 17. Vasa purae ad rem divinam . Plaut . in Captiu . Act. 4. sc. 1. y Sacramentum visibile Iuramentum . Pareus , in Heb. 6. 17. vid. Aug. ep . 57. Verbum a militari Iuramento sump●um . vid. Dempter . s in Rosin . Antiq. l. 10. cap. 3. z Rom. 12. 1. a Psal. 51. b 1 Cor. 10. 4. c Math. 27. 51. p Levit. 16. vid. Tertul. cont . Iudaeos . cap. 14. q Levit. 1. 6. r Levit. 1. 9. s 1 Kings 6. 7. t Eph. 6. u Ier. 23. 39. x 1 Cor. 3. 13. y 1 Cor. 9. 27. z Eph. 4. 22. Col. 3. 5. Math. 5. 29. 30. a Rom. 12. 1. b 1 Pet. 2. 5. c Psal. 69. d Psal. 51. e Cant. 2. 14. f Col. 2. 3. g Col. 1. 19. h Iohn 1. 16. i Heb. 12 , 24. a Arist polit . l. 1. b Eph. 2. 19. 21. c 1 Cor. 6. 19. 1 Pet. 2. 5. d 1 Cor. 12. 12. e 1 Cor. 12. 13. Rom. 8. 11. Eph. 4. 4. f 1. Pet. 2. 5. g Eph. 2. 20. 1 Cor. 3. 11. h Iohn 15. 2. i Rom. 11. 16 , 17 , 18. k Eph. 4. 16. l Mat. 6. 22. n Necesse est ut eam , non ut vivam , o Acts 20. 24. p Rom. 9. 3. q Exod. 32. 32 r Aquin. sum . part●● quaest . 95 〈◊〉 1. s Zeemannus de Dei Imagine in ▪ Hos● . c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vide Arist. Ethic. l. 3. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vide Arist. Eth. l. 1. cap. 13. u Genes . 2. 33. x Gen. 3. 13. y 1 Pet. 2. 21. z Math. 26. 39 a 1 Cor. 10. 24 Phil. 2. 21. b Phil. 2. 17. Acts 20. 24. c Ephes. 4. 15. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ephes. 4. 12. l Tertul. de paenit . cap. 4. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Eth. l. 6. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Eth. l. 3. cap. 1. 2 Pet. 2. 5. o Simul ut desina●t ignor●re cessant & od●sse . Tertul. Apolog. cap. 1. c Domestica Iudicia Tertul. Apol. cap. 1. Clemens Alex. strom . lib. 4. vid. Herald . in Tertul . Apol. c. 1. d Audacium existimo de bono divini praecepti disputare Tertul. de paenit . cap. 4. e Qui perspicit apud te paratam fuisse virtutem , reddet pro virtute merc●dem . Cyprian de mortal . f Vide Tertul. Apol. c. 49. g Quid faceres si filium jubereris occidere ? Cyprian . de mortal . h Licet parvulus ex collo pendeat nepos , &c. Hieron . ad Heliodorum . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. Brisson . de formulis lib. 4. & Iustin Martyr . Apolog. 2. h H●b . 12. 2. i Deus cogitavit salutem qua redempti sumus , Iudas cogitavit Pretium , &c. Aug. Tom. 9. Tract . 7. in Ep. 1. Ioh. k Habemus nos aliquid Dei sed ab ipso non à nobis , sed ex gratiâ ipsius , non ex nostrâ proprietate Tertul . Cont. Hermogi . c. §. k Vid : Hooker Eccl. policie . l. 1. sect . 11. l Vid. Dr. Field of the Church . l. 1. c. 2. m Nec qu●squam dicat meritis operum suorum vel meritis fidei sibi traditam , &c. Aug. Ep. 46. ad Valentem . n Evangelium aliud à lege non alienum , diversum , sed non contrarium . Tertul. Cont. Marcion . lib. 4. cap. 11. c Genes 2. 17. d Ioh. 6. 51. a Math. 6. 20. Ioh. 6. 29. b Gratias ago tibi Domine quia quod quaeris à me , prius ipse donasti . Cyprian de Baptim . Christi . Remunerans in nobis quicquid ipse praestitit et honorans quod ipse perfecit . Cyprian . l. 3. epist. 25. c Deus prom●tte●do seip●um secit debit●rem . August . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20. 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● T●m 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 2. H●b . 9. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 ●o●n 2. 2. c Math. 16. 2● . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1. 14. g Ioh. 3. 16 Gal. 1. 4. Tit. 2. 14. Esay 9. 6. Rom. 8. 32. c Math. 6. 12. d Coloss. 2. 14. e Gal 4. 4. f Esay . 9. 6. g Matth 13. 11 h Iud. vers . 3. Phil. 1. 29. i Acts 5. 31. 2 Tim. 2. 25. k Phil. 1. 29. l Rom. 6. m Restat ut propterea rectè dictum intelligatur non volentis neque currentis , sed miserentis est Dei , ut tolum Deo de ▪ tur qui hominis voluntatem bonam & preparat adjuvandam , & adjuvat preparatam , vid. Aug , Enchir. cap. 32. n Nauseabit ad antidotum , qui hiavit ad venenum ? Tertul. cont . Gnost . cap. 5. o Psal. p Eph. 3. 17. 18 q Portis comparandi ●ui ●a prius concu●eant ac ●uto canoque involv●●t quae mox avide devor●nt . Parker de antiq . Brit. in praesat . r Matth. 4. 6. s Matt. 4. 3. a Heb. 10. 1. a Vid. Aquin. part . 1. quaest . 62. art . 2. ad 2 〈◊〉 . b 1 Tim. 3. 16. c 2 Cor. 12. 4. d 1 Cor. 19. a Joh. 4. b Numb . 13. 21. c Gal 5. d Hom. Odyss . l. 9. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arlis . Rb. lib. 1. cap. 1. a Gal. 4. 3. b 1 Cor. 10. 1 , 2 , 3 , 4. Tert. de Baptis . cap. 9. & cont . Mercion . lib. 3. ca. 16. & l. 5. 6. 7. c Manna & aequ● è petrâ habebant in se figuram futuri mysterij quod nunc sum●mus in commemoraetionem Christi Domini . Ambros. in 1 Cor. 10. d Vid. Mor●ay de Eucharist . lib. 4. cap. 1. D r. Field of the Church , l. 1. c. 5. Pareu● in Heb. cap. 8. & cap 10. & ca. 12. 18. 28. e Act. 13. 32. Gal. 3. 17. f Act. 13. 32. g Act. 13. 46. Matth. 10. 5 , 6. Rom. 3. 2. Ephes. 2. 12. h Mark. 16. 15. Esay 49. 6. i Heb. 1. 1 , 2. b Heb. 10 9. 7. 12. 16. c Heb. 6. 20. & 7. 16. 24. 28. d S●cundum quen●●m modum Sacramentum corporis Christi corpus est & Sacramentum sanguinis sanguis e●● . Aug. Epist. 23. a Hooker lib. 5. pag. 359. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iust. Mart. Apol. 2. c Non dentes ad mordendum acuimus , sed fide sincerâ panem frangi●●● & partimur . Cypr. qui manducat intùs non forìs qui manducat in corde , non qui premit dente . Aug. Tract . 26. in Ioh. & vid. de Civit. dei lib. 21. cap. 25. Matth. 28. a 2 Pet. 2. 5. a Joh. 20. 20. 27. Luk. 24. 39. Matth. 28. 6. b Erat c●ro eju● in monumento , sed virtus ejus operabatur● coelo . Ambros de Incarnat . cap. 5. d Rom. 11. e Ephes. 1. 22. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1. 14. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 14. 11. h Greg. de Valen. Tom. 2. di●p . 1. qu. I punct . 1. i Hooker lib. 5. sect . 55. p. 303. 304. a Joh. 6. 51. b 1 C●r 10. 4. Gen. 17. 10. Exod. 12. 11. c Foedus ferire . Liv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer . c Joh. 6. 63. Rom. 8. 2. a Affectus consociat & confoederat voluntates . Cyprian . b 1 Cor. 3. 16. Rom. 8. 9. 11. 2 Tim. 1. 14. Ephes 3. 17. c Gen. 17. 17. Deus ut personam non accipit , sic nec atatem , Cypr. lib. 3. Ep. 8. d Tit. 3. 5. vid. Coquae . Comm●n . ad lib. 1. Aug. de Civ . dei , cap. 27. num . 2. e Eph. 4. 13. 15. a Heb. 12. 15. h Gal. 5. c Jam. 1. 15. d Gal. 4. 6. Rom. 8. 2. e Joh. 6. 63. f Ephes. 3. 16. g 1 ●hest . 5. 19. h Ephes. 4. 30. Iste qui vulnus habet medicinam requirit ; vulnus est quia sub peccato sumus , medicina est coeleste & venerabil● sacramentum . Ambr. de sacram . li. 5. c. 4. Simul medicamentum & holocaustumed sanand as infirmitates & purgand●● iniquitates , Cypr. decoen . Dom. a Potus quasi quaedam incorporatio . subjectis ●bsequus , volun●●tibus junctis , affectibus unit is : esus carnis hujus quaedam aviditas est , & quoddam desiderium manendi in ipso . Cypr. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrys ho. 24. in 1 Cor. Qui vult vivere habet ubi vivat , accedat , credat , incorporetur , vivi●icetur , Au. ep . 59. & vid. de civ . deil . 10. c. 6. b Sic olim sacramentum appellatum . vid. Dur. de ritibus ecclesiae lib. 2. cap. 55. c Ephes. 4. 3 , 4. d Advancement of learning . l. 2. a Quand● Dominus corpus suum panem voc●t de multorum Granorum Adunatione congestum , populum 〈◊〉 quem por●abat indicat adunatum , &c. Cypr. li. 1. Epi. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrysost. in 1 Cor. Hom. 24. 1 Cor. 10. 17. b Exod. 12. 26. c Coena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communione vescentium , Plut. & Isi● . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dionys. b John 17. c Gen. 3. 22. d Gen. 17. 10. e Exod. 12. 17. f Tit. 3. 5. g 1 Cor. 10. 16. h Quando in calice vino aqua miscetur , Christo populus adunatur : si vinum tantum quis offerat sanguis Christi incipit esse sine no●u ; si verò aqua sit sola , pl●bs incipit esse sine Ch●i●●o , Cypr , li. 2. Epist. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iust. Mart. Ap. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cle. Alex. 〈◊〉 ●ib . 2. c. 2. Ambr. de Sacr. l 5. 6. 1. i Stuck antiq . conviv . l. 3. c. 11. k Rev. 17. 15. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Iusti. Mart. Apol. 2. a Scalig. de subt . exercit . Arist. Pol. l. 2. c. 4. b Act. 2. 26. 2 Pet. 2. 13. Jud. v. 12. Coena nostra de nominerationem sui ●stendit . Tert. Apolog. c. 39. vid. stuck . Antiq. conviv . l. 1. c. 33. c Vide inquiunt ut invicem diligunt . Tertul. & Minut. Fel. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Iust. Mart. Ap. 2 Deposita pietatis vi . Ter. Ap. c. 39. a Vid. Stuck . An. Conv. lib. 1. ca. 3. b Act. 4. 32. Phil. 1. 27. Vnum signum habemus , quare non in uno ovili sumus ? Aug. To. 7 Serm. ad pleb . Caesariensem . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A●les . Ethic. lib. 9. ca. 6. d Vid. fus . debat re Stuck . antiq . conviv . li. 1. ca. 3. e Scipio & Hasdrubal apud Scyphacem Liv. 20. l. f Ar●s Polit. lib. 5. cap. 11. vid. Baron . an . 100. num . 8. a Gen. 43. 34. b Religio à religando . Cicero . c Gen. 43. 32. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. in Rom. Hom. 1. 2 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in 1 Cor. hom . 1. f Ephes. 4. 5 , 6. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eth. li. 8. cap. 5. & 8. h Maximè mortiferi esse solent morsus morientium bestiarum . Flor. lib. 2. cap. 15. i Rom. 7. 24. k Heb. 12. 1. l Jos. 23. 13. l Jos. 23. 13. a Heb. 13. 6. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in 1 Cor. Ho. 27. c Gal. 3. 1. d Cruci haeremus sanguinem sugimus & inter ipsa Redemptoris nostri vulnera sigimus linguam , &c. Cyprian . de coena D●m . e Heb. 6. 18. f Gen. 17. 11. Rom. 4. 11. Exod. 12. 13. * Aug. de doctr . Christ. l. 2. c. 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. de Interpr . cap. 1. b Plus annulis nostris quàm animis creditur , Seneca . c Bernardus . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Gen. Hom. 39. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. in Mat. ● . Hom. 81 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ibid. g Est. haec natura syderibus ut parva & exilia v●lidiorum exortu● obscuret . Plin. Paneg. h Cum velut è speculo in speculum tralucet● . 〈◊〉 . Lucret. a Exod. 12. 46. b Luk. 2. 32. c 1 Cor. 11. 33. d Ephes. 2. 14. Hos. 1. 10 , 11. a Vid. Aug. Ep. 5. ad Marcellinum , & Epist. 19. ad Hieron . cap 2. & Tert. cont . Iudae . cap 2. & 6. & de monogam . c. 7. & de O●at . cap. 1. b Gal. 4. 3. c Eph. 2. 15 , 16. d vid. Brisso . deri . Pers. l. 1. p. 27. c Heb. 10. 4. f 1 Cor. 11. g Hest. 9. 17. 1 Mat. 4. 55. 56. h John. 10. 22. a Cypr. de Idol . Vanit . Min. Fel. in Octav. Clem. Alex , in protreptico . b Anseres quotannis apud Romanos splendida in Lectica sedebant , quòd in obsidione Capitolij excit assent . vid , Ros. Antiq. Rom. lib. 4. cap. 17. c Leo apud Aul. Gell. lib. 5. ca. 14. d Exod. 40. 34. 1 King. 8. 11. e Eccles. 4 17. f Exod. 3. 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iu. Mart. Dialog . b Aug. de Gen. ad literam , lib. 12. ca. 18. amant homines inexperta mirari , &c. Ea quae sub oculis posita sunt negligimus , quia natura comparatum est , ut proximorum incuriosi longinqua sectemur , sed quòd omnium rerum cupido languescit cum facilis occasi● est , Plin. lib. 8. Epist. 20. Magnitudinem rerum consuetudo subducit : sol spectatorem nisi cum deficit non habet , nemo admiratur Lunam nisi laborantem , Senec. nat . quaest . li. 7. c. 1. a Arlet . Polit. l. 2. a Non pati●r me quicquam nescire deco qu●m amem . Plin. Epist. b Dr. Iackton of Faith , Sect. 1. cap. 8. §. 8. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arles Rhet. lib. 2. d 1 Joh. 14. 19. e Rom. 5. 7 , 8. f Joh. 1 5. 13. g Ibid. h Gal. 6. 12. i 1 Cor. 2. 2. a Senec. de . Benef ▪ b Totum Christiani nominu & pondus & fructu● , Mors Christs , Tertul. cont . Marc. l. 3. c. 8. c Illa incorpore Christi vulnera non erant Christi vulnera sed latronis . Ambros. serm . 44. de sanctolatrone . d Sibi quidem indigna Homini autem necessaria & ita sam Deo digna , quia nihil tam dignum deo quàm salus hominis , Tert. cont . Marc. li. 2. c. 27 quodcunque Deo indignum est mihi expedit . Id. de carn . Chri. c. 5. e Joh 6. f Rom. 11. 26. g Joh. 8. 36. Gal. 2. 4. h Col. 2 15. i Ephes. 4. 8. k Luk. 11. a Gal. 4. b Esuriens sub diabolo , sitiens sub samaritide , &c. Tert. c Vid. Zeaman de Imag. Dei in Homine . cap. 8. artic . 2. d Senec. Epist. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. 12. a Ephes. 2. b 1 Cor. 2. 14. Gen. 6. 5. 2 Cor. 3. 5. c 1 Pet. 2. 9. d 2 Co. 3. 15 , 16. e Act. 26. 18. a 2 Co. 3. 16 , 17 2 Cor. 3. 8. b Rom. 10. 8. Jam. 1. 18. 2 Thess. 2. 14. c 1 Pet. 1. 23. d 1 Cor. 6 , 20. e Gal. 3. 13. Mal. 3. 17. f Gal. 4. 4 , 5. g Rom. 5. h Rom. 13. 14. Epiphan . a Rom. 7. 22. b Joh. 1. c Ephes. 4. d Rom. 8. c Ze●man de Imag . Dei in Homine , cap. 8. f Lips. Satur. g Rom. 5. Rom. 8. a Aug. de doctr . Christia l. 1. c. 14 b Tertul. cont . Gnost . cap. 5. c Cypr. in Symb. d Ephe. ● . 16. 19 Col. 2. 14. e Heb. f Joh. 20. 17. g Col. 2. 14. h Gal. 3. 13. Phil. 2. 7. Joh. 8. 36. 1 Joh. 1. 7. k Phil. 1. 23. l Mercatura est paeuca amittere , ut majora lucreris . Tertul. ad Martyr . a Phil. 1. 21. b 1 Cor. 15. 56. c Psal. 124. 5. Esay 55. 20. Jud. ver 13. d 1 Cor. 15. 56. e Gal. 4. 4 , 5. f Heb. 7. 25. a Numb . 12. 9. b 1 Joh. 1. ● . c Joh. 3. 9. b Rom. 10. 4. c Rom. 6. 14. d Planè & nos sic dicimus decessisse legem quoad onera non quoad Iustitiam , Tert. de Monog . cap. 7. e 1 Tim. 1. 9. a Omnis rei inspectio Authore cognito planior est . Tert. de fug . in persec . cap. 1. b Heb. 12. 6. c Indignantis Dei major haec plaga est ut nec intelligant delicta nec plangunt Cypr. de Lapsis . d O servum illum beatum , cujus emendationi Domin●● instat cui dignatur irasci ; Tert. de patient . ca. 11. In corripi endo filio quamvis asperè nunquam profectò amor pater●●● amittitur , Aug. Epist. 5. f 1 Thess. 3. 3. Job 5. 6. g 1 Cor. 11. 32. h Deu● est adeò bonu● ut non permitteret malum fieri , si non esset adeò po tens ut posse● ex malo bonum educere . Aug. in Euchir . i Heb. 1● . 36. Zech. 13 9. Deut. 8. 2. 1 Pet. 4. 12. Conslictatio in ●dversis probatio est veritatis , Cypr. de mortal . & de Lapsis . k Sed quando Deus magis creditur nisi cum magis timetur ? Tert. de f●g● in persec . cap. 1. & vid. Apol. ca. ult ▪ Aug. Epist. 28. & de civ . dei . li. 10. cap. 29. & Chrys. ad populum An●ioch . Hom. 1. a Heb. 12 10. Psal. 94. 12 , 13. Sicut sub uno igne aeurumruti●at palea sumat , it a una eademque vis irruens ●onos probat , purificat , eliqudt , malos damnat , vastat , exterminat , Aug. de ●iv . Dei. l 1. c. 8 b I●centem fidem & penè dixeram do●mien●ē censura coelestis erexit Cypr. Exercitia sunt ista non funera , Id. de mort . Sic quoties ferro vitis abscinditur erumpentibus pampinis meliùs 〈◊〉 vestitur . Id. de Laud. mart . Incidisti in mantenis sed feliciter incidi●li , incidit & ille in agritudines tuas . Tert. con● . Gnost . c Perdidistis utilitatem calamitatis , & miserri mi facti estis , & pessimipermansistis . Aug. de civi . dei l. 1. c. 33. d Rom. 8. 17. e 2 Cor. 12. 9. f Hos. 5. 15. 6. 1. g vid. Brisson . de form . l. 2. p. 204. & 208. h Levit. 10. 3. 2 Sam. 12. 14. Joh. 9. 3. 11. 4. a Heb. 11. 26. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. ad pop . Antioch . Hom. 1. A●avit quos vocaverat in salutem invitare ad gloriam , ut qui gaudeamus liberati , exultemus etiam coronati , &c. vid. Tertul. cont . Gnost . cap 6. b Celebrantes sacramenta commovemur quasi ungulam findens , & ruminans pecus revecare ad fauces , & minutatim communori Dominica institutionis exemplum , ut semper passio si● in memoria , &c. Cypr. de coe●● Do● . a Iam. 2. 19. b Iohn 17 3. c Iohn 18. 25. Mat●h . 26. 72. Nullum bonum 〈…〉 noscitur quod non perfecte amatur , &c. vid. Aug lib. 83. quaestionum . Tom 4. p. 208 q 35. Vid. Ar. Eth. lib. 7. cap. 3. a Qui mem●●t sine impend●o gratu● est . Senec de Benef. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ch●ysost in 1 Cor. Hom ▪ 27. Verb●no 〈◊〉 connot an● essect●● . b August de Gen●s ad literam l. 7. cap. 20. b Vid. Casaub. comment . in cap. 8 Theoph●ast . charact . p. 271. a 1 King. 8. 52 b Isa. 43. 26. Psalme 89. 49. Esay 64. 8. 12. Iere. 14. 8. 9 , 21. d Ambros. de Sacram. lib. 4. c ▪ 6. & Chrysost. scopè ●itabil●s hos●ia bonas animus , pura meus , sincera conscien●i● ; Haec nost●a sacrifici● , ●hoec pia saev● sunt . Minut. Felix in Octavio . c 1 Cor. 1. 2. Cor. 4. 7. d 2 Kings 5. 12 , 13. a 1 Thess. 3. 10. Luke 17. 5. Rom. 1. 19. b 1 Iohn 1. 16 c Phil. 1. 19 d Ephes. 4 12 ▪ 13. e Colos 2. 6. 7. f Ephes 4. 15 1 Pet. 2 2. g Pars superior m●ndi●t ordinatior nec in nubem capitur nec in tempestatem imp●l●tur , n●c ve●satur in turbinem omni tumultu 〈◊〉 , in●●rio●a ful●●●ant : Senec● de ira l. 3. c. 6. ●inim●s rerum discord●a versat . Pacem summa tene●t . Lucam . a Iob 1. 7. 2. 2. Ephes. 3 19. Ehes. 4. 13. a Iob 1. 7. 2. 2. b Psalm● . d Rom. 12 15. e Phil. 2. 2. f Ioh. 14 26. g ●oh . 15. 26. h Gal. 6. 2. i Rom. 8. 11. k Rom. 5 5. l Rom. 7. 23. a Luke . 6. 44 b Iam. 3 11. 12 c Esay 5. 7. Ezek●l . 17. 24. d Cant. 4 12. 13. e Ephes. 5. 23 Rom. 12. 5. f Acts 11. 1. 15. 36. h 1 Cor 12. 26. i Esay . 64. k Amos 6. 4. 7 a Iudg. 5. 29. b Iam. 1. 17. c Heb. 6. 18. d Iam. 1 17. a Ierem. 22. 9 Vel praesentem desideramus . Plin. Paneg. b G●n 6 6. c Psalm . 48. 8. d Ierem 7 12 e Ierem 22. 28 f Esay 5. 1. g Ro. 11. 21 24 Luk. 22. 31. Act. 9 4. 1 Sam. 3. 10. a 2 Tim. 2 19. b Duos Deos caeci perspexisse se existim●verunt , unum enim non ●●tegrè viderant , lippientibus enim singularis lucerna numeros● est . Tert. Cont. Marc. l. 1. c. 2. c Senec. Epist. 3. a Gal. 4. 3. 5 1. Act● 15. 10. Gal. 4. 1. b Ephes. 2. 14 c Heb 9 10. Gal. 4 4. d Rom. 11. e Heb 10. 1. f Colos. 2. 14 g 2 Cor. 3. 11. 13. h Iohn 1. 17 i Ioh. 4. 21. 23. k 1 Cor. 6 12. Tit. 1. 15. l 1 Tim. 4. 5. m Rom. 14. 14. Act. 10. 15. a 1 Pet. 2. 16. b Gal. 5. 13. * Gal. 5. 13. c 1 Cor. 10. 31. d Rom. 13. 1. 2. 5. e 1 Cor. 8. 9. f S●e Doctor Field of the Church lib. 1. cap. 32. 33. g Iohn . 4. 24. h Rom. 12. 1. i 2 Cor. 3. 6. b Esay . 1. 11. 13. 14. Amo● 5. 21. c Exod. 20. 10 Ezek. 20. 12. Esay 58. 13. d Vestra dicit quae secundum libidinem suam non secundum Religionem Dei celebrando sua jam non Dei fecerant : Tert. Cont. M●rcion . l 2 c. 22. e Cultus Deorum op●mus idemque cast●ssimus ut co●●semper purâ , integrâ , incorrupta et mente & voce venereris . C. c. De nat . Deorum . l 2. Sicut nec in victimis quidem licet optimae sint , auroque praef●lgeant , deorum honos , sed piâ ac recta voluntate venerantum . Sen de Benes . l. 1 c. 6. & Epistola 95. , Ad d●●os . ●deun●o caste C●c . de l●●●b lib 2. Animad●●●to etiam Deos ipsos non tam accu●●● adorantum pr●cibus quàm innocentia & sanctitate laetari . Plin. Paneg. f Semper impiae institutiones arcent profanos , &c. Tertul. in Apolog. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Ierom . l 5. vid. B●esson , de formulis . lib. 1. a Iob. 1. 10. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ar. Eth. l. 7. c. 10 b Math. 7. 22. 23. c Gal. 3 ▪ 1. a Iustin martyr● in dialog . Cum Tryph. b Act. 7. 51. Rom. 7. 23. a 1 Ioh. 5. 13. b Ioh. 3. 5. T it 3. 5. b Gen. 1. 29. c Rom. 4. 11. d 2 Cor. 6. 15. e 1 Cor. 11. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth. l. 2. c. 1. In 〈…〉 Gen. 22. 14. a Quiat . Instit. b Vid. Li●s●i Satur. l. 2. c. 19. c Ac Gell. noct . A●tic . lib. d Liv lib. 26 e Plin. Paneg. in initio . Cic. de legib . l. 2. & in ●atinium sol●ne hoc ●nte bella . Virg. Ar. l 8 & 11 Zenoph . Cyro● . l 7 Macrob Sa●ur l 3. ● . 15. Ante e●●las , Athenaeus . l. 4. Iav . l. 49. Virg En●la An● Nuptias . Servi●●ad Virg. Aen● . lib. 3. a Vid. B●isson . de formu●s . l. b. 1. b Servius ad illud Virg. Purâque in vestè Sace●dos . Aehe . 12. c Gen. 18. 21. d Gen. 3. 9. e Exod 3. 7. 8. f Math. 3 13 g Math 4. 12. h Mat. 26 36. a 1 Kings . 6. 7 b Exod. 12. 3. 6. c Marke 14 13. 15. d Prior & authoritas imperantis quam vtilitas servientis Tertul. de paenit cap 4. a Heb. 10. 29. b Chrysost. in 1 Cor. Hom●l . 27. Voluntas sacit Homicidam . c Omnia s●●lera ●●iam an ●●ffectum operis , qu●ntum 〈◊〉 setis est , Perfecta sunt . Sen. de Const. Cap. 7. d Quid tuputas cum stolidu● ille Rex multitudine telorum di●m obscurasset ullam sagittam in solem incidisse ● Sen. Ibid. Cap. 4. e d●cendunt statuae restemque sequntur , &c. juuenal . Sati . 10. cap. 8. 〈…〉 traxemat in Temonias ac divellebant . Tac. Hist. lib. 3. V●●●llarius comitan●● Galbam conge●● derectam Galbe imagine solo afflixit . Tac. Hist. l. 1. a Tac. Hist. l 2 b Psalm . 50. 16 c Heb 6. 7. e Iohn . 13 5. f Math. 27. 59. 60. a 2 Pet. 1 ▪ 19. Psalme 119. b Rom 1. 16. c Rom 1 ▪ 21. Plangendae tenebrae in quibus me mea facultas la●et . Aug. confess l. 10. cap. 32. d Ephes. 5. 11. a Rev. 2. 24. b 2 Cor. 2. 11. c 2 Cor. 11 ▪ 3. d Ephes. 6. 11 ▪ e 1 Cor 14 ▪ 15. f Iam. 1. g 1 Ioh. 2. 11. k Colos. 1. l Ephes. 5. m Psal. 119. n Heb 312. Ioh 668. o Ioh 12 ▪ 35. p Psal. 119. q Iam. 2. 8. r Heb 3. 12. s 2 Cor 10 4. t Ierem 23. 29 a Psal. 119. b Psal. 23. c Esay 12. 3. Esay 49 ▪ 10. b Rom. 8. c 2 Tim. 1. 7. d Wisd. 17. 11. Timor ctiam anxilia reformidat , q Curt. e Ephs 430. f Cui ca●q , rei ponis signum , id ● ponis signam , me confusa cum● ilus à te non 〈◊〉 ▪ ag●usci . Aug. Ia Ioh. trad . 2● . b Ephes. 1. 14. c 1 Ioh. 2. 20. d Sonus verborum nostrorum aures percutit magister intus est quantum ad m● pertinet omnibus locat● sum , sed quibus uncti● illa intùs non loquitur indocti redeunt ; magisten à ▪ fo●m : se●us adjutoria quaedam sunt Cathed●um in Coelo habet qui 〈…〉 Aug. in Ep. Ioh. 〈◊〉 4 e Ioh. 14 ▪ 16. f Ex. 30. 25. 30. g Heb 1. 9. a 1 Pet. 2. 9. b 1 Thess. 5. 19 Spiritus Ardor is Isai 44. a Iam. 2 19. b Rom 5. 1. c A● in . 22. quaest . 1. Artte . 4. d 2 Cor. 5. 7. e Iohn . 4. Vid. Chrysost Hom. 7. in 1 Cor. Vbi ad prosunditatem Sacramentorum perventum est , omnis platonicorum caligavit subtilitas . Cyprian . de Spirit . S●o Ioh. 16 8. 1 Cor. 2. 4. 2 Cor. 4. 2. Eph. 4. 19. 2 Cor. 10 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Ethic. l. 3 c. 7. * Psal 119. 18. Deut. 29. 4. Ier. 27. 7 31. 4. Ioh. 6. 45. Eph 1 ▪ 17. 1 Cor. 12. 7. Ioh 14. 21. 1 Thess. 4. 9. 2 Cor 3. 18. 1 Ioh. 5. 20. Qusquis ●on venit profecto nec d●dicit , ita . 〈◊〉 Deus docet perspiritus gratiam ut quod qus● didicerit non tantum cogniscendo videa , sed etiam valendo a●petat , & agendo prositiat . Aug. de grat . Christi . lib. 1 c. 14. et vid de praedest . ss . c. 8. Nemo potest deū scire nisi Deo docenti . Ir●nae●s lib 4. c. 14. Adeo descendum quod de Deo intelligend in Hilar de Trinit l. 5. Concil . Aransican . Can 7 * Ignorantia & difficulta● . Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C●m . Alex. Stro●● . l. 7. Ratio communium opinionum consil●i caelestis incapa● , hoc socum peeta● in natura verum esse , quod aut in ●raseinteligit , aut praesiare possit ex ●sse Hilar de Trin. lib. 1. Ioh. 7. 17. Psal. 25. 9. 14. Ioh. 10. 4. 5. Iam 3 13. 1 Ioh 2. 20. Aug. de doctrin ▪ Christ. l. 2. c. 6. Hillar . de Trin. lib. 10. * Vid. Iustin Martyr . paraenos . ad G●aecos . Clem Alex. in protrept . Tertull Apolog. c. 12. 17 & de Testimon . animae . c. 1. 2. Cyprian de van●t Idoloram . Sophocle ▪ & alii apud Clem. Alex. Strom. l 5 Theod●●● de 〈◊〉 . Graec. 〈◊〉 Serm. 2. 3. Cy●il contr . 〈◊〉 . l. 1. Aug. de Civ . Dei. l. 4. c. 31. et Lud. vivem ib● l●b . 6 c. 10 〈◊〉 l. 3. c. 3. Ioseph lib 2. con●r . App●a . Euseb . 〈…〉 . l. 13. c. 13. l. 4. c. 16 Aug de doctr . Christ. in pro. Hooker . lib. 3. ss . 8 Camer . de Eccl. pag. 411. Matth. 27 25. Iob. 31. Ps 116. 1. 26. 1. 11 Isai. 38 3 Nehe 13. 14. 22. Act. 24. 16. Iob. 21 15. 17. 2 Cor 1. 12. Rom. 8. 16. Doctor Iack●on of Faith. Isay. 29. 8. Vi● Augustin . de 〈◊〉 Christian. 1. l. 2. cap. 7. a Gal. 2. 20. b Ephes. 4. 16. c Iob. 15 , 1. 2. Ephes 4. 16. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin Martyr . quaest . Orthod . q8 . b Rom 5 ▪ 1. a Act. 15. a Desertor de charactere damnatur de quo militans honoratu : Augustin . Brisson . de Reg. Perfis lib. 2. 
A57129	----	Annotations on the book of Ecclesiastes Reynolds, Edward, 1599-1676. 1669 Approx. 528 KB of XML-encoded text transcribed from 209 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A57129 Wing R1238 ESTC R26989 09602341 ocm 09602341 43786 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Ecclesiastes -- Commentaries. 2003-12 TCP Assigned for keying and markup 2004-02 SPi Global Keyed and coded from ProQuest page images 2004-03 Rina Kor Sampled and proofread 2004-03 Rina Kor Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion ANNOTATIONS ON THE BOOK OF Ecclesiastes . LONDON , Printed by I. Streater , 1669. ECCLESIASTES , OR , The Preacher . The Argument . THe Author of this Book both by the Style , and by the Title of it appeareth to have been Solomon , since no other Son of David was King in Jerusalem , but he . He seemeth to have written it in his old Age , when he took a more serious view of his past Life . The Honours , pleasures , wealth , wisdome , he had so abundantly enjoyed : The Errors and miscarriages which he had fallen into : the large experience , and many observations he had made , of things Natural , Moral , Domestical , Civil , Sensual , Divine : the Curious and Critical inquiry he had made after true happinesse , and what Contribution all things under the Sun could afford thereunto . Concerning which , He doth , 1. In the general discover the utter vanity and insufficiency of all things here below to make a man Blessed , in regard of their mutable nature , of their weaknesse and disproportion to the Soul of Man : of the weariness which is contracted by the studying of them : and the impossibility of ever drawing from them more then ha●● been formerly extracted ; and consequently the fruitlesse attempt of any that should ever after go about to receive satisfaction from them . 2. He demonstrateth this General Proposition touching the most Vain Vanity of all things under the Sun , by an Induction of those particulars , from which , above all others , men usually expect the greatest Contentment . Those are , 1. Wisdom and Knowledg both natural and moral , for inquiry whereinto no man was ever furnished with greater abilities and stronger inclinations in himself ; or with more fitting provisions and assistants from without , then Solomon was , in regard of the greatnesse of his dignity and estate ; and yet after all he concludeth , That Wisdome and Know●edge do but encrease Grief and Sorrow , so far are they from bringing such blessedness to the Soul , as may fully satisfie the desires thereof . 2. Pleasures and Delights , which he had as much advantage by his greatnesse to Enjoy , and by his wisdome to Examine , as ever any other man should have : and yet all the content he expected from them , did end in hatred of them , and despair of ever mending his condition by them . 3. Honour , greatnesse , and power in the World , concerning which , he sheweth that it is so far from making men happy , as that without the fear of God to correct and ●emper it , it is the occasion of much wickednesse to those that have it , and of much misery to th●se that suffer under it : It usually breaking forth into oppression and violence , whereby men in power carry themselves like beasts towards their brethren , and shall themselves dye like beasts , undesired , and unlamented . It being likewise matter of much discouragement to men that are oppressed by it , making them weary of their lives , careless of their labours , resolved rather upon quiet idlenesse , then upon envied imployments ; and to get what they can privately to themselves , then having been publickly useful , to ●e repayed with no other Rewards then wrong and danger : by which means Society and Community of services amongst men , so greatly beneficial to publick interest , are obstructed and dissolved . 4. An outward form of Religion and of Divine Worship , into which foolish men by carnal confidence , and superficial performances , do also put diverse vanities , and make even Gods service unuseful to their Happinesse . 5. Riches and great Possessions , which are so far from satisfying the heart of man , as that they occasion more cares , lesse sleep , lesse quiet , are snares and occasions of much Hurt to the owners of them , who , living , possess them with sorrow ; and dying , part with them with wrath and indignation : Having little benefit by them in their life , as having not power no enjoy them : nor in their death any comfort from them , as leaving them to they know not whom , being not at all exempted by them either from misery or mortality . And having thus discovered the vanity of the principal things from whence the Heart of man might have expected satisfaction : He doth thereupon prescribe many excellent means for healing and abating of that Vanity , and for procuring tranquility unto the Mind , and peace and comfort to the life of a man. Such are , Contentation of heart in the sweet and fr●e Enjoyment of all outward Blessings , with thanksgiving , and in the fear of God. Quiet and Humble Acquiescency under the holy and powerful providence of God , in all the Events which befall us in the World. Sincerity of heart in his worship , and prudent Piety in our vowes , prayers , and addresses unto him . Patience of spirit under all the oppressions we meet with in the world . A composed preparedness of mind to undergo sorrows and afflictions . Prudent and pious moderation of spirit in our behaviour towards all men , that so we may preserve our names from Cal●mnie , and our persons from danger . Meekness , Charity , Patience towards such as offend , considering Common frailty , and our own weaknesse . Sobriety of mind , contenting our selves with a measure of wisdome and knowledge , and not busying our selves with things too high for us . Practical Prudence , which may render us beautiful in the eyes of others . Loyalty a●d obedience towards Magistrates , that our lives may not be made uncomfortable by their displeasure . Wisdome to discern of time and judgment . Preparedness of heart against inevitable evils . Submission to the Holy and invincible Providence of God , admiring his Works , adoring his Iudgments . Ioyful fruition of Comforts . Conscionable and industrious walking in our particular Callings . Wisdome how to carry our selves amidst the many Casualties which meet us in the World , so as that we may by our loyalty towards our Superiours decline the danger of displeasure from them : and by our Charity to Inferiours , lay up a good foundation for our selves , against the time to come . Lastly , Moderation in the use of Comf●rts here : And preparation by the fear of God , and keeping of his Commandements , for death and Iudgment hereafter . That by these means as our Life is sweet , so our Death may be welcome . That the Piety of our Youth may help us to bear the Infirmities of our Age , and to lift up our Heads in the day of Redemption . CHAP. I. IN this Chapter we have , 1. The Inscription of the whole Book , ver . 1. wherein the Author thereof is described by his Natural Relation , the son of David ; His Civil Relation , King in Ierusalem ; and his Church-Relation , a Preacher ; or a Penitent Soul , returning into the bosome of the Church , from whence by many gross miscarriages he had secluded himself . 2. A general Proposition , setting forth the utter insufficiency of all things under the Sun to make a man Blessed , and the extream vanity which is in them , in relation unto such an End , ( however otherwise useful and benef●cial they may be , within their own sphere , when sanctified , to sweeten and comfort the life of a man , who hath placed his Happiness in God : ) insomuch , that all the labour which is taken to extract happiness from the Creature , will be wholly fruitless , and without any profit at all , vers . 2 , 3. 3. The proof of this general Proposition ; 1. By mans mortality , whereby he is quickly removed from the fruition of them ; whereas that which makes a man happy ought for ever to abide with him , vers . 4. 2. By the Instability of all other Creatures , They come and presently they go , and are never in a fixed condition : If comeing , they make happy ; then departing , they leave miserable again . By which imstability of the creatures , being themselves continually unsatisfied , is implyed , 1. Their weaknesse to minister satisfaction to so noble a creature as man , vers . 5 , 6 , 7. 2. The restlesse and fruitlesse Labour which is taken in seeking satisfaction f●om things which only affect the sences , since the Eye is not satisfied with seeing , nor the ear with hearing , vers . 8. 3. By the continual Vicissitudes and returns of the same things , which having failed once , yea often before , are never likely to afford further supplyes , then already they have done ( which indeed are none ) towards the happinesse of a man. And therefore except they can minister some new matter ●f satisfact●on to the soul , which was never found in them before , and which indeed they will never do ; impossible it is , but the same disappointment which others have met with , must likewise befall those , who shall from the same things seek for that , which the wisest of men heretofore were never able to extract from them , vers . 9 , 10 , 11. 4. By Solomons own experience , who by the dignity of his place , by t●e inclination of his heart , by the greatness of his wisdome and learning , and by the abundance of his wealth , was able to go as far as any other man could in this enquiry after true happinesse ; and when he had set himself to make a most Critical and Accurate search into all things here below , doth conclude of them all in general , and of the most excellent of them all in particular , namely of wisdome and knowledge , That they are not onely Vanity , and so unable to satisfie the Soul , but are further Vexation of spirit , as causing much grief and sorrow to that heart which is immoderately conversant about them . Vers. 1. THe words of the Preacher , the son of David , King in Ierusalem . ] These words are the Inscription of th●s Book , setting down the Author thereof by his Parentage , dignity , and design in this writing . The Author is prefixed , as owning and avowing the doctrine therein contained : His dignity is added , to set on the drift and scope of the Book the better . A King. Such a King , the son of David , so piously educated , 1 Reg. 2.2 , 3. 1 Chron. 28.9 . Prov. 31.1 . so solemnly by God selected and separated to that Honour , 2 Sam. 7.12 — 15. 2 Chron. 1.1 . so admirably endowed with inward wisdome , whereby he was fitted , as in special for the work of Government , 1 Reg. 3.12 , 28. so likewise for all natural and moral inquiries , 1 Reg. 10.3 . 1 Reg. 4.29 — 34. So rightly furnished with all outward means to further such an inquiry , 2 Chron. 9.22 . so fixed and wholly taken up with it , sometimes vitiously taking his fill of outward pleasures , 1 Reg. 11.1 . sometimes critically , purposely setting himself to extract the quintessence of all sublunary perfections , Eccles. 1.17 . and lastly , being instructed by God , an inspired person , and called out to publish this as a Preacher of so necessary a truth to Gods people ; In all these respects , there is much Authority added to what the Wise man delivers in this Book , and he do●● hereby excite the attention of the people thereunto , as unto the words of a penitent Convert , and of a wise , holy , and potent Prince . The words of the Preacher ] Some read it as a proper name , the words of Koheleth son of David , and so would have it to be one of the names of Solomon , as Jedidiah , 2 Sam. 12.25 . Lemuel , Prov. 31.1 . It is usually out of the Greek rendred Ecclesiastes , or the Preacher : as if Solomon had publickly delivered it to the Congregation , ( as we find sometimes Kings and extraordinary persons have spoken to the people in their Church assemblies , 1 Reg. 8.1.12 . ) But it seemeth chiefly to signifie Solomons repentance , and re-uniting himself to the congregation of Gods people , from whence by his idolatries and other apostasies he had departed : and so the sense is , The words of the soul , or person congregated or gathered unto the Church , or congregation of Saints , Ps. 89.6 . viz. of the son of David , King in Jerusalem . Some were not to be admitted into the congregation at all , Deut. 23.3 . Nehem. 13.1 . and others by idolatry and apostacy , did shut out themselves from the assemblies of the Saints , by joyning themselves to other gods . Now here Solomon doth by solemn and serious repentance return into the bosome of that congregation , from which by his idolatry he had departed , and turned his heart from the Lord God of Israel , 1 King. 11.9 . And doth therein , and thereunto declare the vanity of all other waies , save only the fear and worship of the Lord , unto true happiness . And herein he imitateth his father David , whose name is haply here for that cause mentioned , that as David being converted did publish his repentance unto the Church , in that solemn penitential Psalm , Psal. 51. So his son , having fallen from his integrity , did take the same course to give glory to God in the great congregation , Psal. 40.10 . and to make known his repentance to all the Church , that thereby he might glorifie God , and strengthen his brethren . Whence he frequently in this book giveth himself this title , as of a penitent convert , Chap. 1.12 . & 7.29 . & 12.8 , 9 , 10. The word is a Participle or Adjective of the feminine gender , yet joyned here to a verb masculine , as elsewhere to a verb feminine , Chap. 7.27 . There , because of the grammatical congruity , Here , with relation to the person thereby signified . They use to supply the sense with the word nephesh , soul , which is mentioned presently after it , Chap. 7.27 , 28. and so that word is elsewhere supplyed , 2 Sam. 13.29 . so where it is said , Gen. 49.6 . My glory be not thou united unto their assembly ; the Noun is masculine , the verb feminine , to signifie that by glory , the same was to be understood in that clause , which was expressed by the feminine Noun , the soul , in the former clause : and so glory seems elsewhere to signifie the soul of a man , Ps. 30.12 . If it be inquired what may be the cause why Solomon doth not prefix his proper name to this Book , as to the other two of the Proverbs and Canticles : Though it be not necessary to be curious in questions of this nature , yet this may be inoffensively conjectured ; 1. That he seems hereby to intimate , That by his former sins he had as it were forfeited his name of Peace , and so we find that by reason of those his sins , God stirred up adversaries against him , 1 King. 11.14 , 23. 2. To note his sincerity , who now chose to be known rather by the name of a penitent convert , than of a peaceable Prince , as if he who had troubled Israel by his sins , did no longer deserve his name of peace , as the prodigal said to his father , I am no more worthy to be called thy son . So in Scripture , men have taken new names suitable to a new condition , Gen. 52.28 . Ruth . 1.20 . Mar. 3.16 , 17. Nehem. 9.7 . The other additions likewise to his name of penitence may seem to be looked on by him as aggravations of his sins . 1. That he was the son of David , a godly father , who had given him such holy education , who had provided him materials to build Gods house , and greatly encouraged him to advance the worship of the Lord , who had been an example to him to take heed of falling into gross sins , that the son of such a father should fall so souly . 2. That he was a King on his fathers throne , and that not by right of inheritance , but by special designation from the Lord , who had singled him out above his brethren , and had appeared unto him twice , & gave him wisdome and princely endowments for so great a place , that he should defile the throne whereunto he had been so graciously advanced , and from thence give to all the people so sad an example of sensuality and apostacy . 3. That he was a King in Jerusalem , an holy City , where was Gods throne as well as the thrones of the house of David , that he should defile the Lords land , and his dwelling place : These were considerations worthy for such a penitent to have his eyes on , for his greater humiliation . Thereby teaching us , 1. That the sins of the child are greatly aggravated by the godliness of the parent , Jer. 22.15 , 16 , 17. 2. That the sins of the child are greatly aggravated by the falls and miscarriages of the parent , Dan. 5.18 — 23. 3. That sins are greatly aggravated by the dignities and priviledges of those that commit them , 2 Sam. 12.7 , 8 , 9. Deut. 32.12 — 19. Amos 2.9 — 13.3.2 . 4. That the greater the person is that sinneth , whereby the scandal to the Church is likewise the greater , the more solemn ought his repentance to be , Numb . 12.14 , 15 , 16. 2 Chron. 33.12 , 13 , 15 , 16 , 18 , 19. 5. That the power of grace is exceeding great , which can subdue the hearts of the greatest men unto the heaviest yoke of publick and solemn repentance , 2 Cor. 10.4 , 5 , 6. And further , from the description of the person , and his writi●g of this book , we may observe , 1. That eminency of wisdome without the continued assistance of grace , cannot keep a man from gross and foul lapses . Never a wiser man than Solomon , and never any Saint fell into more foolish lusts . God is pleased sometimes to suffer men to fall into such sins , the contrary graces whereunto they had most eminently been adorned withal . As David , a most spiritual man , into fleshly l●st ; Lot , whose righteous soul had been vexed at the filthy conversation of the Sodomites , into another sort of unnatural impurity by incest of his daughters : Job , into impatience ; Moses , the meekest man alive , into great passion of mind , Numb . 20.10 . Peter , the boldest Disciple , into base fear and cowardise of spirit in denying his Master . 2. That height of honour , and abundance of wealth , are sore snares and temptations , even to the wisest and most excellent men , Mark 10.23 , 25. 1 Tim. 6.9 . Isa. 39.1 , 2. 3. That repentance sets a man most against that evil by which he had most dishonoured God , and been foiled under temptation . Abundance of knowledge and treasures drew Solomons heart too far from the Lord , and being converted , he sets himself most to discern the emptiness and vanity of them . So Zacheus , Luke 19.8 . And Mary Magdalen , Luke 7.37 , 38. 4. That the Lord maketh the falls of his servants very beneficial unto his Church ; Davids fall was an occasion of his penning some excellent Psalms , and Solomons of writing this excellent book , setting forth the vanity of those worldly things , whereby even wise men are many times drawn away from God. 5. That the Saints , after some great offence given by their falls to the Church , make it their business , upon their repentance , to do some more notable and eminent service to the Church : as Peter who had been most fearful in denying Christ , was after most forward in preaching him , and most bold in the profession of him , Act. 1.15 . & 2.14 . & 3.12 . & 4.8 . & 5.29 . V. 2. Vanity of vanities , saith the Preacher , vanity of vanities , All is vanity . ] The scope of the wise man is , to direct us in the right way to true happiness . And this he doth , first negatively , assuring us that it is not to be found in any thing under the sun . Secondly , affirmatively , that it is to be found only in God and his service . For the former , this is the last issue and result of all that curious inquiry which Solomon made into the utmost excellencies of creatures here below . He was furnished above all other men with all variety of requisites for such a work , set himself critically about it , to dissect as it were , and take a thorow view of the creature , and having so done , this is the upshot , that All is nothing but very vanity . And this he doth in a vehement and pathetical manner , that it may be the more observed . He doth not say , All is vain ; but in the abstract , ( which is much more emphatical ) All is vanity : Not vanity only , but vanity of vanities , that is , extreme vanity . The Genetive case of the Noun , according to the use of that tongue , supplying an Adjective of the superlative degree , Gen. 9.25 . Cant. 1.1 . Hos. 10.15 . 1 Tim. 6.15 . And this proposition he doubleth and repeateth again ; thereby intimating , 1. The unquestionable certainty of it , Gen. 40.32 . Isa. 8.9 ▪ 2. The great consequence of it , as being a truth necessary to be inculcated , that it might make the deeper impression on the heart , Ezek. 21.27 . Psal. 62.11 . Rev. 18.2 . 3. The na●ural unaptness which is in us to give credit to it , or to take notice of it , except it be thus inculcated upon us , Jer. 22.29 . 4. The earnest affection of the wise man in pressing this necessary truth , with which he himself in his repentance was so deeply affected . Repetitions argue vehemency of affections , and earnest contending for the things so repeated , Ezek. 16.6 . Luk. 23.21 . Gal. 1.8 , 9. Psal. 93.3 . And because it might be thought to be true only of some things , and that some other things which Solomon had not looked so narrowly into , might haply have more excellency in them , therefore he addeth , to prevent this objection , that All is vanity . All , not simply , but with limitation to the subject matter of which he treateth in this Book ; Every thing severally , all things joyntly . Not any one thing alone , not all things collectively and together are able to satisfie the soul , and to make it happy . It is true , the works of God are all good and excellent , sought out of all those that have pleasure in them . But good in their kind and order ; of excellent use to set forth the glory , power , wisdome and goodness of God , and of necessary service for the use of man. 1 Tim. 4.4 , 5. Yet withal vain in other respects ; 1. Comparatively vain , when put in the ballance with God , and heavenly things , Job 15.15 . Isa. 40.15 , 16 , 17. 2. Vain by that superinduced vanity , whereunto they are subjected by the sin of man , Rom. 8.20 . 3. Vain in order unto happiness , the full possession , the most vigorous fruition of them , cannot bring real satisfaction to the soul of a man ; Man himself , the noblest of them all , and that at his best estate , being altogether vanity , Psal. 39.5 , 6 , 11. Psal. 62.9 . & 144.3 , 4. They are vain . 1. In regard of their unprofitableness unto such an use , Jer. 16.19 . 2. In regard of their falseness and deceitfulness to those who lean upon them , Job 15 — 20. Ps. 31.7 . & 62.10 . Jon. 2.8 . 3. In regard of their instability and impermanency , as being under the bondage of corruption , Rom. 8.20 . 1 Cor. 7.30 , 31. Ps. 39.11 . 2 Cor. 4.18 . And in all these respects useless unto happiness ; for that which makes a man happy , must bear a thorow proportion to all the wants , desires and capacities of the soul , and must withal be of an equal duration and continuance therewith ; neither of which is to be found in any worldly thing . saith the Preacher ] Both by inspiration , as a Pen-man of the holy Ghost : and by experience , as one who had learned it dearly , and to his cost . He sets his name as in the inscription to the whole book , so here , a second time to this , which is the sum of the whole book , confidently owning the truth thereof ; as sometimes the Apostle addeth his name emphatically , to set on what he affirmeth or desireth , 2 Cor. 10.1 . Gal. 5.2 . Philem. ver . 9 , 19. So 1 Pet. 5.1 . 1 Joh. 1.1 , 3. They who speak to the Church , should do it experimentally , and from demonstration of the truth to their own hearts , that they may be confidently able to own , and to avow what they say . V. 3. What profit hath a man of all his labour which he taketh under the sun ? ] Or , what remaineth and abideth with a man of all his labour ? What is added to him , or what more hath he by it ? of all his labour ] The word imports toylsome and troublesome labour , and so rendred by the Septuagint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and by Aquila , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . under the sun ] This may relate to either passage of the verse , either , what remaineth to a man under the Sun ; that is , nothing under the Sun will tarry or abide with him . Or , of all the labour which he hath laboured under the Sun ; or in relation to worldly matters here below . There is a conversation and a labour in order to things above the Sun , which will remain with a man , and profit him , Phil. 3.20 . Col. 3.1 , 2. Joh. 6.27 . But labour in earthly things will not do so . We are said to labour under the Sun , because earthly labour is done by the light of the Sun , Psal. 104.22 , 23. Joh. 9.4 . and because by that light we are more comforted in the fruition of them , as Eccles. 11.7 . and because the benefit we expect from our labours , is wrought instrumentally by the warmth and influence of the Sun , Deut. 33 , 14. Here then the wise man proveth his general proposition . Whatsoever is unprofitable and perishing , is very vanity : All things under the Sun , about which the anxious and toylsome labour of man is conversant , are unprofitable and perishing , for nothing of them will remain unto him , or abide with him . Therefore they are all vain . And this he propoundeth by way of interrogation , which makes the negative more unquestionable , as appealing to the conscience of every man , and challenging any man to disprove it . The Scripture usually denies more emphatically by way of interrogation ; as Gen. 30.2 . 2 Sam. 7.5 . compared with 1 Chron. 17.4 . Matth. 16.26 . Zech. 1.5 . And he further insisteth on this point as certain and necessary , Chap. 2.11 . & 3.9 . & 5.15 . The Sum is this ; 1. Whatever fruit we have from worldly things , we get it with very hard and toylsome labour , either of the mind or body , Gen. 3.17 , 19. Job 5.7 . 2. However that labour be useful and subservient to our temporal condition , yet it is wholly unprofitable in order unto happiness . 3. The foundation of this unprofitableness , is ; 1. It doth not cause a man to excel ; it adds nothing of real worth unto him at all , Jam. 2.1 — 6. Eccl. 9.14 , 16. Ps. 49.12 , 13 , 20. 2. It doth not abide with him ; all the comfort it brings , is dying comfort ; it stops at the grave , and goes no further . Now nothing is profitable to a man which he cannot transport beyond the grave ; which he doth not carry with him into another world , Job . 1.21 . & 21.21 . Psal. 49.14 , 17. Jo● 6.27 . 1 Tim. 6.7 . Those works are ben●●icial which follow a man , Rev. 14.13 . therefore we must lay out our labour upon a life that abides and abounds , Joh. 10.10 . Isa. 55.2 . and not labour in the fire , and for every vanity , Hab. 2.13 . Luk. 12.6 . Matth. 24.38 , 39. V. 4. One generation goeth , and another generation cometh , but the earth abideth for ever ] By Generation is meant the time wherein a Body of men do live and continue together , so we read of this or that Generation , Luk. 21.32 . Heb. 3.10 . the second , third , tenth generation or ages of men yet to come , Deut. 23.2 , 3 , 8. A mans own generation , or ages of men yet to come , Deut. 23.2 , 3 , 8. A mans own generation , or the age wherein he liveth , Acts 12.36 . There is a constant succession of men to one another , a fixed time , as the daies of an hireling , Job 7.1 . — 10. & 14.14 . The inward principles of change and mortality are alwaies working , and life is like a shepherds tent , which doth not continue in one place or stay , Isa. 68.12 . But the earth abideth or standeth for ever ] Continueth much longer than the men that are upon it ; for ever , noteth often a long time , so long as the present course and order of nature is to continue , Ps. 119.90 . so long as such or such an administration lasteth , Gen. 9.12 . 1 Sam. 2.30 . 1 Sam. 13.13 . otherwise we know the earth is to be changed , and in some sense at the least to pass away , as now the inhabitants thereof do , Matth. 24.35 . Psal. 102.25 , 27. There seems to be a double sense in the words , both Consonant to the present argument . 1. That man cannot be happy by any thing which is here below , in regard of his transitory condition , fathers going , and children succeeding ; a mans labour haply may enrich him , or bring him to honour , but it cannot lengthen out his daies beyond one generation , and then he and all his acquirements must part , and in this respect , the earth on which he treads , is in a condition better than himself , for it abideth to the end . 2. Man seeking happiness from the earth and earthly things , must needs be disappointed of his expectation , because he passeth away , and the earth staies behind him . If he could carry the earth along with him , he might haply promise himself his wonted contentments , but the earth abides where it was , when he goeth from it , and can enjoy it no more , Job . 7.10 . Ps. 49.17 . Here then we may observe . First , a determinate time prefixed to the life , states , honours , offices of men , at uttermost they are but for one generation , wherein every man hath his service to do , his warfare to ●ccomplish , his race to run , Job 7.1 . & 14.5 . 1 Cor. 9.24 . Phil. 3.14 . 2 Tim. 4.7 . Act. 13.36 . Secondly , the providence of God in continuing the several succeeding ●ges of men , that he may still have a seed ●o serve him , that one generation may declare ●is works to another . That the admirable ●ontexture of the works of providence , ●arried along by pieces , through various successions of men , may at last most gloriously set forth his wisdome , justice and goodness , Psal. 22.30 , 31. and 102.18 . Isa. 38.19 . Eccles. 8.17 . Thirdly , a mans labour un●er the sun , is for himself and his posterity : his labour about heavenly things will abide with , and benefit himself for ever . Fourthly , so long as the generations of men continue , so long doth the Lord by his decree continue the earth for their supportance and salvation , because he hath given it to the children of men , Deut , 32.8 ▪ and when the generations of men are ended , it shall then appear that the whol● Creation was subject to vanity , and 〈◊〉 the bondage of corruption , Rom. 8.20 . 2 Pe● 3.5 , 7. V. 5. The sun also ariseth , and th● sun goeth down , and hasteth to the pla●● where he arose ] Or , panteth towards th● place . A metaphor from one who run earnestly to some mark , or presseth fo●●ward with strong desire to something would attain , Psal. 119.131 . Job 7. ●● A like expression , Psal. 19.6 , 7. an● 104.19 . whereby is signified an unwe●●ried , yet constant and regular motio● founded in a Covenant or ordinance Heaven , Jer. 31.35 , 36 , and 33 . 2● Job 38.33 . from which without a sp●●cial and extraordinary restraint from 〈◊〉 ( as Josh. 10.12 . Isa. 38.8 . Job 9.7 ▪ it never varieth . Having thus affirmed all things under the sun that they are 〈◊〉 he here beginneth with the sun it 〈◊〉 which doth as it were weary it self out of breath with continual motion . 1. If it did bring happiness to a man in its rising , it would remove it again in its setting . 2. Though the earth abideth for ever , and the sun moveth regularly over it with its warmth , and the winds blow on it to refresh the fruits thereof , Cant. 4.16 . and the waters pass through it to make it fruitful , Gen. 2.10 , 11. yet all this can benefit a man only in his own generation , but cannot convey any durable happiness unto him . 3. The earth abides alwaies alike , the sun moves , the windes blow , the rivers run after one constant manner in one age as in another . If they have never yet made any hap●y , they never will , because they do minister but the same comforts again . 4. Mortality and mutability here is as natural to ●an , as standing to the earth , the motions ●f the sun , the circuits of the windes , the ●owing of the Rivers : so that it is as im●ossible for him to be happy by creatures ●n earth , as it is to alter the covenant of day 〈◊〉 night : or to stop the regular and inva●●able courses of the Heavens . 5. The sun 〈◊〉 his course , observes his times of rising 〈◊〉 setting , and though he set , he riseth in 〈◊〉 glory again , but when man goes , he ●●turns hither no more , Job 14.7 , 12. 6. Observe the constant and steady obedience of other creatures to that law of working , which was primitively implanted in them , they act as it were knowingly , Psal. 104.19 . willingly , Rom. 8.20 . vigorously with joy and strength , Psal. 19.5 . and thereby shame those who have indeed a principle of light and reason , but act not in conformity unto them . V. 6. The winde goeth towards the South and turneth about unto the North , &c. As the sun , so the windes have their courses , whereby is noted the uncertainty of outward things , if they please in their coming they must disquiet in their departing , where●as the matter of happiness must be ever pre●sent and permanent . Here we may also not the wise providence of God in the circui● of the windes and other sublunary creature which he bringeth out of his treasure , 〈◊〉 directeth as it pleaseth him for the uses 〈◊〉 men , one while making them helpful to 〈◊〉 part of the earth , and another while to an●●ther , Psal. 135.7 . Job 37.7 . & 38.2 ▪ Jer. 10.13 . Deut. 28.12 . Psal. 78.2 ▪ Gen. 8.1 . Exod. 8.1 . & 14.21 . He see●●eth likewise to have respect to those wind● which in some parts of the world , have a 〈◊〉 regular and uniform motion , in 〈◊〉 moneths of the year , blowing constan● out of one quarter , and in others , out of another . The words [ going , circuiting , whirling about , returning ] are used to shew the restless and unquiet nature of these things , their busie and speedy motion , as if they were ever out of their place ; all which shew how full of vanity they are , and represent the disquiet agitations of the mind of man , till it fix upon him that is immutable . V. 7. All rivers run into the sea , yet the sea is not full : unto the place from whence the rivers come , thither they return again . ] Though rivers hastily run into the sea , as into their cistern , yet the sea is not filled , so as to swell above the earth , or overflow the bounds within which God hath decreed it to stay , Job 38.8 . — 11. Psal. 104.8 , 9. Jer. 15.22 . The reason whereof is , because there is 〈◊〉 perpetual and proportionable return , as fast 〈◊〉 by some channels waters go from their ●ountains to the sea , by others they return from the sea into the earth again . Thus , which ●ay ever we cast our eyes , we every where meet with evidences of inconstancy and mutability here below , as testimonies of that ●anity which all things under the sun are sub●ect unto . 1. By the continual motions of these ●retures , he seemeth to describe the restlesnes of the mind of man , in enquiring after good . 2. The dis-satisfaction which it every where meeteth withall , finding no reason to rest or stay there , whither it had formerly hasted with greatest speed . As all rivers cannot fill the sea , so all creatures cannot fill the heart of man. It moves every way , forward and backward , to the South and to the North , from one content unto another for full satisfaction , but can find none , Psal. 39.6 . & 74.11 , 19. Prov. 19.21 . Luk. 10.41 . V. 8. All things are full of labour , man cannot utter it : The eye is not satisfied with seeing , nor the ear filled with hearing ] All things , to wit , all these and the like things . This is a close of the former argument . Having shewed the unquiet motion of the sun ▪ windes , rivers , he here concludeth his Induction of particulars , with a general assertion , that as it was in them , so it is in all things else , no man is able with words to ru● over all particulars , but as it is in some , so is 〈◊〉 in the rest which cannot be numbred . They are said to be ful of labour or wearines , because they weary out man in his studies and endeavours about them , Gen. 3.17 , 19. Psal. 127 2. Here is also another argument provi●● the main proposition , whatever things bring toylsome labour and weariness with them cannot make a man happy , but are altogethe●●ai● as to such a purpose : But all things un●der the Sun do bring unto him that is conversant about them toylsome labour and weariness , therefore they cannot make men happy . This toyl and weariness doth not onely appear in grievous and unpleasing labour , whereunto men are against their wills compelled , Job . 5.7 . Lam. 5.5 . Jer. 20.18 . nor onely in those labours which the Lord is pleased to blast and frustrate of an expected end , when men labour as it were in the fire , and reap no fruit of all their pains , Habak . 2.13 . Hag. 1.6 . Levit. 26.20 . Isa. 17.11 . & 55.2 . Eccles. 5.16 . Luk. 5.5 . But it is also true of those labours which a man sets about with greatest delight and willingness , they also have weariness and satiety attending on them ; the very honey-comb bringing a loathing with it , Prov. 27.7 . And this general he proveth by a double instance . The eye is not satisfied with seeing , nor the ear with hearing ] and accordingly , it is in all other numberless particulars . A man may cloy and tire out these faculties , before he can at all satisfie them . He seemeth to instance in these rather then others , 1. Because the exercise of them is easiest , and least labour is spent in the using of them ; there is not much force or stress put forth in seeing an amiable and beautifull object , or in hearing some excellent musick . 2 Because they are the most curious and inquisitive senses . 3. Because their delights are sweetest : as being senses which are nearest cognation unto reason , and are principal instruments and handmaids to the soul in her noblest operations . Now if the most spiritual , unwearied , rational senses cannot be satisfied , but that they are pricked with further desires of new objects to delight them , Acts 17.21 . or satiated and glutted with the excess of what did delight them before ; how much more is this true in those other faculties , where there is more labour in pursuing their objects , and more loathing in fruition of them , Prov. 27.20 . And this is such labour and weariness as no man can utter it ; no man can express how many wayes any one faculty may be wearied out , nor recount all those objects , which when they minister some delight , do yet leave no satisfaction behind them . As the happiness which we expect in God , cannot be uttered , 1 Cor. 2.9 . 2 Cor. 12.4 . so the labour and weariness which the mind contracteth by excessive search into the creatures , cannot be uttered neither . V. 9 , 10 , 11. The thing that hath been , it is that which shall be ; and that which is done , is that which shall be done : and there is no new ●hing under the Sun , &c. ] The substance of these verses is this , If no man hath ever hitherto been able to find out happiness in the creature , let no man think now or hereafter to do it , since there is no new thing out of which it may be extracted . All natural causes and effects continue as they were at the beginning , Gen. 8.22 . Jer. 31.35 , 36. and all humane and voluntary actions , counsels and studies , having the same principles of reason to produce them , and the same objects to draw them out , are in substance the same now as heretofore . And though some discoveries of new things have been made , as the Mariners Card , the Art of Printing , Gun-powder , &c. of which learned men have written , yet from defective and insufficient principles of happiness , such as all natural things are , no thing , though new , can be sufficient unto such an End , since the particulars cannot afford that which the general hath not comprized within it . As face answereth to face in water , so the courses of natural causes and effects , and the hearts desires , counsels of the men in one age , do answer unto those of another , Matth. 24.38 , 39. Prov. 27.19 . V. 10. Is there any new thing whereof it may be said , See this , It is new ? ] This is a challenge to any man to procure any new thing if he can , with a peremptory repeating of the former assertion , and denying the success of any such attempt . He speaketh of such new things as may far surpass the things which had been discovered before , as to be able to satisfie the heart , and make it truly blessed . And this he confidently denyeth , that any thing can further be extracted out of the womb of nature in order unto humane happiness more then had been already discovered . Men may haply flatter themselves in their inventions , as if they had invented new things which were not before , and such as may afford more matter of content and satisfaction then other men in former ages have found . But he shews that this is but a mistake , for It hath been already of old time which was before us . ] The discoveries of former ages have been as pregnant towards satisfaction of the heart , as any of after ages can be . V. 11. There is no remembrance of former things , neither shall there be any remembrance of things that are to come with those that shall come after . ] If new things be found out , as many old things are forgotten , so that still the stock of nature is as defective towards happiness in our age , as in another . Shortness of life , and narrowness of experience , causeth us to forget the things which have been before us , which were they all in our distinct view , no one thing would occur without it's pattern and parallel , at least something as excellent as it in former ages : and as things past are forgotten by us , so things present will be forgotten by those that shall come after us . Here then we see , 1. The aptness which is in man to nauseate and grow weary of the things which he is used unto , though they be otherwise never so excellent , Num. 11.6 . 2. The wantonness of our hearts in having an itching desire after new things , and such as former ages were unacquainted with , Acts 17.21 . 3. That it is Ignorance and inexperience which maketh things appear new , which indeed are old . 4. That the vanity which our forefathers have found in things here below , is an infallible argument that we shall find the same , and shall certainly miscarry , if we think to get more satisfaction out of the Creatures , then others have gotten before us , Job . 8.8 , 9. & 15.18 . 5. That new things are not to be looked for under the Sun , or in the course of natural causes and effects : But in a spiritual and heavenly conversation all things are new , durable , excellent . In the study of Gods Word and wayes , there are ever new and wonderfull things to be discovered , Psal. 119.18 . 2 Cor. 5.17 . 2 Pet. 3.13 . Rev. 21.5 . Gods mercies and judgements are wonderfull , and he doth many times strange things , which neither we nor our fathers have known , Deut. 432 — 36. 1 Cor. 2.9 . V. 12 , 13. I the Preacher was King over Israel in Ierusalem . And I gave mine heart to seek and search out by wisdom , concerning all things that are done under heaven : This sore travel hath God given to the sons of men , to be exercised therewith . ] Having shewed the vanity of things under the Sun in general : He now proceedeth unto some special and principal things , wherein men might be apt to place felicity . And he begins with the knowledge of things natural and humane : shewing , that if any man could in that respect make himself Happy , he himself had more means to do it then any other man. And the better to gain belief to what he should deliver , He gives it them upon the word and experience of a Convert , a King , an Inspired King , a most wise and Active King , a King in Ierusalem , the seat of God ; provoked unto this inqu●ry by the strong inclination of his own heart , by the special Call and direction of God , by the eye and help of that habitual wisdome which by prayer he had obtained of God in a more eminent manner then any other man ; and by his zeal towards the people of God , and towards h●s house at Jerusalem . I , being such a person , so compleatly furnished with all internal and external advantages , do testifie the truth which I have delivered upon mine own most exact and accurate tryal , That All is Vanity . I the Preacher ] Or the Convert , who am returned by repentance unto the Communion of Saints , from whence by my sins I had formerly wandred , am able now by sad experience to seal the truth which I have so dearly bought , touching the vanity of all outward things . So this Book was the fruit of Solomons Conversion and returning to the bosome of the Church . was King over Israel ] This Book therefore was written when he was on his throne , furnished with wisdom from God to manage his Royal Office , and with abundance of wealth to prosecute this inquiry after true happiness , 1 Reg. 3.7 . — 13. ever Israel ] Gods peculiar people , a wise and understanding people , Deut. 4.6 , 7. for whose good Solomon had sought his wisdom , and out of the care of whose welfare in soul and estate , he had made this sollicitous search . In Ierusalem ] This being expressed thus twice , in this , and in the first verse , hath some emphasis in it . In Jerusalem was the House of the Lord , and the Testimony of Israel , Psal. 122.1 , 2 , 3. Here God was in a special manner present , and might most comfortably be sought , Psal. 132.13 , 14. There were continual attendances of the Priests , officers , and wise men about the Temple , 1 Chron. 25.26 . There were the thrones of Justice , and publick conventions of State , Psal. 122.5 . There were the Masters of the Assemblies , or a Colledge and Senate of the most learned men of the Nation , Eccles. 12.11 . 2 Reg. 21.14 . so that there he met with all the furtherances which a learned and wise man could desire in the prosecution of such a design . And I gave my heart ] I did cheerfully and purposely set my self about it , and made it my business and delight , 2 Chron. 11.16 . 1 Chro. 22.19 . 2 Cor. 8.5 . to seek and search out ] Searching is more then seeking , and denotes an orderly and accurate exploration , such as merchants use , who with great diligence procure rarest commodities out of several Countries , Eccl. 7.25 . Ezek. 20.6 . by wisdome ] An excellent instrument in such an inquiry . all things done under the Sun ] All natural causes and effects , all humane counsels and events : this phrase is much used by Solomon in this Book , whereby is limited the subject matter about which he inquires . this sore travel ] Or , afflicting labour ; as Chap. 2.23 . and 4.8 . hath given to the sons of man ] It is his ordinance , he hath called them to search his works and wayes . to be exercised ] Or afflicted and distracted therein , therefore not at all to be made blessed thereby . From hence we may observe : First , That the best way of teaching is out of our own experience , and exact disquisition , Psal. 66.16 , 17. Gal. 1.16 . 2. That sound repentance doth notably fit a man to know and search out the Will of God , and to discover and teach the vanity of all other things , 2 Tim. 2.25 . Jam. 1.21 . Luke 22.32 . Psal. 51.12 , 13. 3. That men in highest authority are by their studies as well as their power to seek the welfare of those over whom they are set , and to endeavour with all their hearts to fit themselves with wisdome and abilities for discharge of their office , 1 Reg. 3.7 , 8 , 9. Luke 2.52 . Act. 6.4 . 1 Tim. 4.13 , 14 , 15. 4. That the piety , age , dignity , authority , experience of a person , though it add nothing to the truth it self , yet hath a great power to perswade and prepare the hearts of hearers to the entertainment of it , Philem. vers . 9. 2 Cor. 10.7 , 8. & 11.5 , 6 , 22 23. & 12.1 , 2 , 3 , 4 , 5.11 . 1 Cor. 9.1 , 2. & 15.8 , 9 , 10. 5. That largeness of Gifts and Helps from God , should quicken us unto a more cheerfull and vigorous study of our duties , Matth. 15.16 , 17. 6. That largeness of heart in knowledge of things natural , moral , Humane , Divine , are Royal Endowments , and things fit for a King to set his heart upon , Prov. 31.4 . The greater our place , power , wealth is , the more noble and serious should our thoughts and imployments be . 7. The more men abound with worldly things , the looser should they keep their hearts from them , and the more should they study the vanity of them , lest otherwise they steal away their hearts from God , Psal. 62.10 . 8. The dignity , wisdome , piety of a people being duly considered , doth whet and add vigour to the studies and cares of those who are set over them for their good , 2 Reg. 3.8 , 5. Mar. 6.5 , 6. 9. We should improve the benefit of places and persons amongst whom we converse , to fit our selves thereby for the service of the Church . It is not only a comfort , but a furtherance unto wise and learned men , to live in places where wisdom and learning is professed , Act. 1.4 . 10. It is a great comfort when men have helps and encouragements answerable to their imployments , and having such , when they have hearts to use them , Prov , 17.16 . 11. Here are the right principles of successfull diligence in our places ; 1. A willing heart , when a man goes about his work with all his strength , Eccles. 9.10 . 2. Attendance on the Call of God , and for that reason submitting unto travel and pains , Act. 26.19 . Gal. 1.15 . 3. Stirring up the gifts which God hath given us as furtherances unto duty , 2. Tim. 1.6 . 4. Exquisite inspection into the businesses about which we are imployed , that we may not through our own negligence come behind in any gift , 1 Cor. 13.31 . & 14.12 . 12. It is the will of God , that even our honourable and our necessary imployments should be accompanied with sore travel , that we may be kept humble in our selves , weaned from the creature , and made the more thankfull for any assistance the Lord giveth us in our Labours , and for any blessing upon them , Job . 5.7 . Gen. 3.19 . 13. The study of the Creatures is of excellent use to lead us to the knowledge of the Creator , Rom. 1.19 . Ps. 111.2 . V. 14. I have seen all the works that are done under the Sun , and behold all is vanity and vexation of spirit . ] The former words shewed the exactness of Solomons search into natural and humane things . That it was the labour of an aged Convert , ( for Solomon was drawn away from God in his old age , 1 Reg. 11.4 . ) of a wise King , furnished with all Helps for such an inquiry : That it was an accurate and deep search , not loose or superficial . That it was undertaken with great impulsion of heart , and with a special Call of God : and now after all this , he concludes , 1. That he had seen ] That is , diligently heeded , and fully understood , as to the issue of this inquiry , all the works done under the Sun , Exod. 3.3 . Eccles. 2.13 , 14. all the things ] That is , the several kinds of them , 1 Reg. 4.33 . He had gotten as large and as intuitive a knowledge as humane curiosity or industry , with all manner of furtherances could attain unto . Which appears not to be an arrogant boast , but a true account of the fruit of his studies , the Holy Ghost testifying the same thing of him , 1 Reg. 4. 29 — 34. & 10.23 . 2. That he found all to be vanity and vexation of spirit . ] Not only vain and ineffectual to confer Happiness , but which is worse , apt to bring much affliction and tro●ble upon the heart of him who is too earnestly conversant about them . From several original Roots , there are by Interpreters given several explications of this word , Evil , or Affliction of Spirit . Breach , contrition , torment of Spirit ; feeding upon , or consuming of the spirit ; or vanity and feeding upon wind , as fruitless labour is expressed , Hos. 12.1 . 1 Cor. 9.26 . Thus he applyes his general conclusion particularly unto all kind of knowledge , Natural and Moral . There is sore travel in the getting , danger of forgeting it again , discovery thereby of more Ignorance then a man observed in himself before ▪ insufficiency and impossibility of perfecting the understanding , and satiating the desires thereof . Such and many other Considerations make Knowledge it self , as to the procuring of true Happiness , altogether Vain . V. 15. That which is crooked cannot be made strait ] This is the Reason of the vanity of Knowledge , because it cannot rectifie any thing in us which is amiss , nor supply any thing which we want to make us happy , Eccles. 7.13 . The wisest and wealthiest King with all his power and knowledge was not able to remedy all the evils which he saw , or to supply all the defects which he could discover . The words may be understood two wayes ; 1. In relation to Knowledge it self , to shew the vanity and vexation thereof : For , 1. Much of it is exceeding tortuous , intricate , and abstruse , there are many knots and difficulties , Dan. 5.12 . So it cannot be clearly and plainly demo●strated , but in the inquiries thereinto the mind will be left dark and unsatisfied ; there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only in the Scripture , 2 Pet. 3.16 . but in the book of nature too , Job . 28.20 , 21. & 37.14 , 15 , 16. & 38 . 16-23.2 . the defects of this kind are innumerable , the things which a man knoweth not , are infinitely more then those which he knoweth , Job 11.6 . — 9. 2. In relation unto the efficacy of knowledge . The heart and life of man is naturally crooked and perverse , very tortuous , wicked , and deceitfull , Jer. 17.9 . Psal. 12 ▪ 5.5 . and it is exceeding defective both in principles , and in power to do good as it ought , Rom. 3.23 . 2. Cor. 3.5 . Now all the most exquisite natural knowledge is not able to rectifie these things , either to restore man to his original integrity , or supply his manifold defects . Such knowledge will puff up , 1. Cor. 8.1 . but it will not sanctifie , Rom. 1. 20 , 21 , 32. Jude . vers . 20. The Lord indeed by his grace and spirit doth both , Luk. 3.5 . Psal. 84.11 . 1 Thess. 3.10 . Eph. 3.19 . 1 Cor. 1.5 . but no natural or acquired knowledge is able to do it . 3. As it cannot rectifie that which is amiss in man , so neither in any other thing . Sin hath brought much disorder , corruption , confusion upon the whole Creation , Rom. 8.20 . infinite are the defects and failings every where . And none of this can all the wisdom of man be able to correct , but he must still leave it as he found it , vain and imperfect . So it will be till the time of the restitution of all things , when God will make a new earth and a new heaven , and deliver the Creature from the bondage of corruption , into a glorious liberty , Act. 1.21 . 2 Pet. 3.13 . And all this he affirms of the most excellent natural knowledge ; how much more vain and unprofitable are the perverse and impertinent studies of many men , which have nothing of solidity or usefullness in them , Col. 2.8 . 1 Tim. 6.4 , 5. Rom. 1.22 . 1 Cor. 1.20 . V. 16 , 17. I communed with mine own , &c. ] This is a Prolepsis wherein he meeteth with an objection , viz. That the knowledge of the creatures might make a man happy , though he had not attained unto it , not for any defect in them , but in the narrowness of his own understanding . To which he answereth , That if any man could have found it out in them , he should , in regard of the greatness of his parts , and exquisite industry ; as Chap. 2.12 . I communed with my heart ] I cast up my accounts , and exactly viewed the fruit and sum of all my lab●urs in getting knowledge . I did seriously deliberate , and take a view of mine own heart , Psal. 4.5 . True wisdome makes a man thoughtfull and discursive within himself . I am come to great estate , and have gotten , or added , more wisdome ] Or , I have gotten great estate and wisdome , and a●ded to it , I have exceeded and increased in wisdome . So the word seems elsewhere to import , 1 Sam. 20 ▪ 41. Esay 9.3 . Amos 8.5 . Or , I have come to be a great man , Joel 2.20 . to do great things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . then all they that have been before me ] 1 King. 4.30 . & 10.27 . yea all that come after him too , Christ only excepted , 1 King. 3.12 . in Ierusalem ] Where the study of wisdom was , more then in other places . my heart had great experience . Had seen much wisdome and knowledge ] Wisdome seems to note the general knowledge of things Divine and humane ; Knowledge , the experimental : or wisdom the Habit and instrument ; knowledge , the acquired perfection gotten by the help of that habitual wisdome . Here , 1. He seems to have magnified wisdom in his choice , which also may be implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Reg. 3.9.11 . 2. To have increased it . 3. To have carried it into his heart , it was inward and experimental knowledge . 4. To have delighted in it , & gone seriously & with full pupose about it . gave my heart ] See vers . 13. The more wise any man is , the more he laboureth to grow in wisdom . to know wisdom , and to know madness and folly ] Chap. 7.25 . Hereby he understands moral , political , and practical knowledge , in order to its better government , to observe the difference between wise and vertuous , and between foolish and wicked actions : the word rendred folly , is in this onely place written with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin , in all others with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech , and so may be here rendred either folly , or prudence . And this he found to be vexation of spirit , or feeding on wind ; observing how short men came of the one , and how much the other did abound . Or finding by his own experience , that neither the perfection of moral wisdome , so far as it is acquirable by humane diligence , nor yet the pleasures and delights of vitious and foolish could quiet and settle the heart of man , 1 Cor. 1.20 . Eccles. 11.8 , 9. A bare speculative knowledge of good , and an experimental presumptuous knowledge of evil , such as Adams was in eating the forbidden fruit , are so far from making men happy , that they increase their misery . But here Solomon may seem to have committed an errour against the moral wisdome which he here professed to enquire after , namely , in speaking of much so his own eminency in gifts beyond other men , Joh. 8.13 . He doth it not falsly , arrogantly , nor proudly and vain-gloriously , to magnifie himself , but humbly , in acknowledging Gods gifts , and necessarily to discover thereby the truth of that doctrine he was now teaching the Church by his own experience : and so it is lawful to make mention of Gods gifts and graces bestowed on us , as the Apostle doth , 1 Cor. 14.18 . & 15.10 . 2 Cor. 11 , 5 , 6. V. 18. in much wisdome ] Or , in the abundance of wisdome , as Psal. 72.7 . & 51.1 . Prov. 20.6 , 15. Hos. 8.12 . Or in the man who is much in wisdome , or who hath much wisdome , Job 11.2 . The sense is every way the same . is much grief ] Or , anger , or indignation . Whence the Chaldee Paraphrase , The more knowledge any man hath , without repentance , the more wrath is upon him from the Lord , as Luke 12.47 . But the meaning , according to the scope of the context , is , That abundance of wisdome is alwaies accompanied with a proportion of trouble and perturbation of mind ; as indignation , to see how little fruit , and how much disappointment a man doth meet with in it , and how little accompt is made of it in the World , as Eccles. 9. Grief and discontent , when the more wisdom a man hath , the more ignorance he doth discover in himself , and the more pains he must take to go on unto more knowledge yet unattained ; and yet still find his crookedness of mind , and manifold defects uncorrected , unsupplyed ; fear of losing , and forgetting what with so great pains had been gotten . Some begin the next Chapter with these words , and so make them a transition to the next endeavour of Solomon , to finde out happiness in some other thing ; and so the sense runs thus ; Forasmuch as in much wisdome there is much grief , &c. and this was not the way to attain true happinesse and content to toyl and weary out my self with pain , sorrow of mind and body in the attaining of wisdome : Therefore I said in my heart , Go to now , I will prove thee with mirth , &c. Yet the purpose of the Wise man is not to deter men from so noble a labour as the study of wisdome and learning , but to raise up to the study of heavenly Wisdome , and the fear of God , whereby their other knowledge would be sanctified , sweetned , and made excellently useful and comfortable to them . CHAP. II. BEing disappointed in his expectation from the knowledge of the Creature , he now resolveth to search what good may be found in the use and fruition of it , and so sets himself to try what content either sensual , or rational pleasures could bring to the heart ; which he doth , from vers . 1. to ver . 12. and finding that he had changed for the worse , he goes back again to the consideration of wisdome and madnesse , and finding as much disappointment the second time , as he had done the first , vers . 12 — 23. He concludeth , that there is no comfort nor tranquility to be found in the use of Creatures , till by the favour of God it be sweetned unto us , Vers. 24 , 25 , 26. Vers. 1. I Said in my heart ] I purposed Within my self , and did resolve with intimate affection to try what pleasures would do , Chap. 1.16 . Luke 12.19 . Go to now ] It is an adverbial form of exhorting and quickening his heart unto such a course . I will prove thee with mirth ] Or , by mirth , as by the instrument of enquiring after happinesse , Judg. 6.39 . 1 King. 10.1 . I will make tryal another way whether pleasures will content thee , Psal. 26.2 . the word being deriveable from another root , admits of another sense , but to the same purpose , I will pour out my self in delights , or I will abound in delights . Pleasures do melt and pour out the soul ; hence Reuben is said to be unstable as waters , Gen. 49.4 . Ezek. 16.15 . Lusts have a greediness and excess in them , Eph. 4.19 . I will wholly give my self , my heart shall flow forth into delights , I will fully gratifie my senses , and indulge my fancy in all pleasing things . therefore enjoy pleasure ] Or , see good . To see , is to enjoy , Isa. 53.11 . Psal. 34.8 . & 4.6 . Live plentifully , indulge to thy self all delights , restrain not thy self from any desire of thine eyes . V. 2. I said of laughter ] By laughter , he meaneth any excess of joy , and merriment , when the heart is so full , that it cannot contain its delight within , but it breaketh forth into the face , voice , and outward behaviour , Gen. 21.6 . Psal. 126.2 . Luke 6.21 . or I said to laughter , Thou art mad ] By a Prosopopoeia . Excess of joy transporteth the mind , and as it were displaceth reason , argues much levity , vanity , incomposedness of judgment . True joy is a severe and serious thing , keeps the heart alwayes in a stayed and fixed condition , but the joy which breaks forth into laughter , is like the crackling of thorns , Eccl. 7.6 . and hath a sorrow at the bottom of it : as a mad-man , the more merry he is , is the more miserable , Prov. 14.13 . Jam. 4.9 . and of mirth , what doth it ? ] What good or profit bringeth it with it ? Job 35.6 , 7. Matth. 20.32 . The interrogation bids a challenge to all the masters of mirth , that were to produce any one satisfactory fruit which it affordeth . Thus we see by the example of Solomon , that the heart cannot stay long on any one enquiry wherein it meeteth with dis-satisfaction , but it quickly hasteneth unto another , as a Bee flyeth from flower to flower , when there is not enough in one to satiate it , as a sick man that removes from one bed , couch , chamber , unto another for ease , and finds none , Esay 57.10 . Jer. 2.23 , 36. 2. That in such kind of changes usually the heart goeth from better to worse , 〈◊〉 here Solomon from wisdome to pleasure● 3. Here is observable the nature of sensua● mirth , it tends towards excess , and so towards undecency and madness : for here is not condemned moderate , but excessive pleasure , when a man gives up his heart to it , and makes it the business of his life . V. 3. I sought in my heart ] Upon serious deliberation , and further exploration of that good which men may in this life attain unto , finding that neither wisdome alone , nor pleasures alone , could bring me unto it , I purposed to temper them together ; and since I found that wisdome and knowledge was accompanied with grief and sorrow , I intended to mitigate those griefs with bodily delights : and yet so , as that my wisdom might restrain those delights from any excess , and from disabling me in the duties which I owed to God or men . to give my self unto wine ] To draw my flesh with wine . Or , to draw forth my flesh unto wine . Abstinence doth shrink and contract the body , and keep it under , 1. Cor. 9.27 . Dan. 1.10 . feasting and mirth doth draw it forth , Psal. 73.7 . That leannesse or wasting of body which by hard studies I had contracted , I now purposed by more delicacy of living , and indulgence to draw forth into freshness , fulness and beauty again . Or , to draw with wine , to spend more time in feasting , banqueting , and delights then formerly I had done . So drawing signifies sometimes continuance and prolongation of a business , Psal. 85.5 . Isai. 13.22 . Ezek. 12.28 . So the glutton , Luk. 16.19 . unto wine ] ( i. e. ) By a Synecdoche , unto all kind of delicates in eating and drinking , in banqueting and feasting . As bread signifies all necessaries , Amos 7.12 . with 6.11 . so wine all delicates , Prov. 9.2 . Cant. 8.2 . & 2.4 . yet acquainting mine heart with wisdome ] Or , leading my heart by wisdom , resolving to keep such a temper , as to carry my self not licentiously , but wisely in the use of pleasures , to keep my self from being captivated unto , or swallowed up of these carnal delights , as using them not sensually , with a bruitish excesse , but critically and rationally to finde out what real content they do afford unto the heart of an intelligent man. I did so give my flesh unto wine , as though I kept my heart for wisdom still . and to lay hold on folly ] By folly , he meaneth those pleasures , the laying hold on which he found in the event to be nothing but folly . Thus to lay hold on them is fully to possess a mans self with them , and to embrace and apprehend them with all one● strength , Isa. 56.4 . 1 Tim. 6.19 . Phil. 3.12 , 13. It may likewise seem to intimate thus much , That he held folly from mixing with his pleasures , or coming into his heart along with them , to hold it as a man holds an enemy from doing him any hurt , Judg. 12.6 . & 16.21 . till I might see what was that good for the sons of men ] This was the end of his enquiring ; it was not to drown himself in sensuality , but to discover what kind of course was that , which would render this present mortal life more comfortable to a man. He did it not vitiously , but to make an experiment only . Solomon found in himself emptiness and indigency , he felt strong opposition after some good which might supply those wants ; and he had active principles of reason to enquire what that good was , which Nature did so much want , and so greatly desire . And this reason and habitual wisdome he imployed to the uttermost , to discover that good under heaven which might most perfectly satisfie the wants and desires of the reasonable soul. under 〈◊〉 ] As before under the Sun. He was not ignorant , but that in the Heavens there was a supreme and infinite good , which the glorified soul should enjoy unto endlesse satisfaction ; but he speaketh ●here of that good under the Sun , which may most sweeten the mortal life of man. all the dayes of their life ] That is , time good which is durable , and commensurate to the Soul that feeds on it . Now most of the things he here recounteth are onely for some seasons of life ; as painful studies , vigorous pleasures , active negotiations , when age and and infirmities come , they forsake him ; and so these good things dye before the man that should enjoy them , 2 Sam. 19.35 . Psal. 90.10 . Eccl. 1● . 3 , 4 , 5. Therefore in this enquiry , the duration of the good , is as requisite to be considered as the quality of it ; whether it will continue with a man as a stay and comfort to him all the dayes of his life . Nothing will do this but godliness , Psal. 92.13 , 14. There can be no time , no condition in a mans life , wherein the fear of God will not be comfortable unto him . Here we observe ; 1. That in all these inquiries Solomon begins with his heart , thereby noting unto us , That the good which must satisfie a man , must bear proportion to his heart , and to his inward man. 2. That he tempers his pleasures and 〈◊〉 pains in seeking knowledge , together ; teaching thereby , that the right use of pleasures , is not to take up the whole man , but to mitigate the bitterness and pains of severer studies thereby . 3. That a man hath never greater need of the bridle of wisdom , then when he is in pursuance of carnall delights . 4. That pleasures and folly are very near of kin ; and a very hard thing it is to hold folly so fast in , but that it will get loose , and immixe it self in carnal delights . 5. That a free and full indulgence unto pleasures , though not upon sensual , but critical and more curious aims , will by degrees steal away the heart , & much abate more spiritual and heavenly delights : corruption ever creeping in with curiosity , Prov. 20.1 . & 23.3 , 6. It is a noble and high frame of spirit , to look out in every thing which a man undertakes , after that which is truly and principally good for his heart , in the use of that thing . 7. That the comfort of a mans life under heaven , is to be doing of that good which God hath given him his strength and life for . 8. That nothing is truely the good of a mans life , which is not commensurate in duration and continuance thereunto , and which will not properly minister comfort unto him into whatsoever various conditions of life , as sickness , poverty , bondage , disfavour , old age , &c. he may be cast into . V. 4. Having upon further deliberation , declared his purpose , to search for good amongst pleasures and bodily delights ; he now sheweth what magnificent and royal provisions he made , in order to that design , sumptuo●s diet , stately buildings , vineyards , gardens , orchards , forests , parks , fish-ponds , honourable retinue of servants ; possessions of all sorts of cattel ; treasures of gold , silver , and all precious things ; musick vocal , instrumental ; and all these in great abundance , as far as royal wealth could procure , largenesse of heart desire , or exquisite wisdom contrive : In all which he took exceeding much joy and delight , being withheld by no manner of impediments from the full fruition of them ; yet in the conclusion , he passeth the same censure here , as he had done before , That all was vanity , &c. I made me great works ] I did not stoop to base and inconsiderable things , to find out that pleasure which might satisfie my desires , but I sought it in magnificent works , becomming the royal state of a King ; as Esth. 1.4 . Of which works , he doth immediately subjoyn a large catalogue . I builded me ; Or to my self , or for my self ( it is Datrius's Commody ) houses , large and stately , thirteen years in building , 1 Reg. 7.1 — 13. & 9.15 , 17 , 18 , 19. Houses for habitation , and houses for state and pleasure ; winter-houses , and summer-houses , Amos 3.15 . David had built an house of Cedar before , 2 Chron. 2.3 . but Solomon contenteth not himself with that . vineyards ] Cant. 8 11. David likewise had vineyards , and orchards , and cattel , and treasures , and servants set over all these , 1 Chron. 7.25 — 31. yet Solomon will have them in greater magnificence , having no wars nor troubles to interrupt him , as his father had . V. 5. I made me gardens and orchards ] Gardens for flowers , plants , spices , Cant. 6.2 . orchards , or paradises for trees of all sorts ; under which we may comprize forrests and parks , or places for choisest cattel , Cant. 4.13 , 14. Neh. 2.8 . which were places of great pleasure and delight , Esth. 1.8 . V. 6. pools of water , to water therewith the wood , &c. ] Artificial ponds , and receptacles of water , whether arising from springs , or otherwise by aqueducts , and other means derived thither , 2 Reg. 18.17 . These used to be in , or near great gardens , and near princely works , 2 Reg. 20.20 . Neh. 2.14 . & 3.15 . Gen. 2.9 , 10. Cant. 7.4 . To water the wood or forrest , whereby he seemeth to mean the gardens and orchards , before mentioned , for the spaciousness of them . So a forrest is elsewhere called an orchard or paradise , Neh. 2.8 . These things in these hot Countries , were accounted special blessings , and from thence they have their name , Josh. 15.19 . These things he had as materials for his wisdome , 1 Reg. 4.33 . V. 7. I got me servants and maidens ] Some he bought or hired from abroad , others were born unto him in his house : and these he had for the manifold duties of his royal family : Such had David , 1 Chron. 27.26 . — 31. and so Solomon , 1 Reg. 4.7 . & 5.16 , 17. & 10.5 . And had servants born in mine house ] Sons of mine house ; the children of an handmaid born in her masters house , were born servants unto the master of the house , Gen. 14.14 . & 15.3 . & 17.12 . Jer. 2.14 . hereunto David alludeth , when he saith , I am thy servant , the son of thy handmaid , Psal. 116.16 . The servants of Solomon , which were certain publick officers , appointed by Solomon , we read of long after , Ezra 2.58 . Neh. 7.60 . who may seem to be those of the Canaanites , whom Solomon made bond-slaves , 1 Reg. 9.21 . Some , by sons of the house , understand those officers whom Solomon did set over his house , to order the Affairs thereof , 1 Reg. 4.27 . possessions of great and small cattel ] Or , I had cattel both great and small , or herds and flocks . The first word is general to all cattel , great or small ; the two next , the species of that general , Gen. 34.23 . 1 Reg. 4.22 , 23 , 26. above all that were before me in Ierusalem ] As more wisdom , Chap. 1.16 . so more wealth , and provisions for that wisdom to work upon , 1 Reg. 3.13 . & 10.23 . V. 8. I gathered me also silver and gold ] I heaped it up ; as Psal. 33.7 . 1 Reg. 9.28 . & 10.14 . & 15.27 . The wayes of this great gain were Tribute , 1 Reg. 10.25 . Honourers presents , sent out of the high admiration of his wisdom , from other Princes , 1 Reg. 10.10 . & 4.34 . and merchandize , or free-trade into remote Countries , 1 Reg. 9.26 — 28. & 10.15 , 28. and the peculiar treasure of Kings and of Provinces ] Precious rarities , or most choice & desirable things , which men use to lay up in their treasures ; the chief rarities of several Countries , 1 Chron. 29.3 . Hence whatsoever is intimately dear and honourable , is metaphorically called segullah , Exod. 19.5 . Psal. 135.4 . Mal. 3.17 . The Apostle rendreth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tit. 2.14 . others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is of principal worth and esteem , Isai. 39.2 . The preciousest and most desirable things , which Kingdoms and Provinces could afford , or wherewith Princes and Provinces did use to present him , 1 Reg. 4.21 . & 9.11 . & 10.2 , 10. 2 Chron. 9.9 . & 10.24 . I gat me men singers and women singers ] These as well as those , because naturally their voices are sweeter then mens : So we finde them joyned , 2 Sam. 19.35 . 2 Chron. 35.25 . So we read , that not onely Moses and the men , but Miriam and the women did sing at the overthrow of Pharaoh , Exod. 15.1 . & 20.21 . 1 Sam. 8.6 , 7. and the delights of the sons of men , viz. musical instruments , &c. ] The word translated musical instruments , is no where else used in the Scripture , and hath various interpretations put upon it . Some understanding by it , beautiful daughters , denominated from their brests , as elsewhere from their womb , Judg. 5.30 . Others , for choice and delicate women , taken as a prey in war , as we finde there the manner was : and others for divers other things , as we find in Hierom , Drusius , Mercer , and others . But the most received sense , and most agreeable with the former delight of singers , is musical instruments . V. 9. So I was great , and increased ] Or , added to my greatness ; as Chap. 1.16 . 1 Reg. 10.23 . also my wisdome remained with me ] This he addeth , 1. as a rare and unusual thing , that pleasures should not at all smother and suppress wisdom ; 2. As an Argument towards the main conclusion , that in the midst of all these delights , he did intend the business for the which he used them , namely , by wisdome to observe , what real good and satisfaction they did bring to the heart of man. V. 10. And whatsoever mine eyes desired , &c. ] It might be objected , That his wisdom haply and his fear of God , restrained both his eye and his heart from so full a fruition of these delights , as were requisite to extract all the comfort of them ; so Job restrained his eye , Job 31.1 . and Solomon adviseth a glutton to restrain his appetite , Prov. 23.2 . Numb . 15.39 . To this he answereth , That whatsoever his eyes desired , ( as the eye is one of the principal seats of desire or lusting , 1 Joh , 2.16 . Josh. 7.21 . ) he did not reserve any thing of it from them , which withheld his heart from any joy : Neither did any accidental hinderance intercede , as war , or sickness , or sorrow , or any notable affliction ; which might debar him from a liberal and cheerful use of all this his greatnesse . The eye is here taken synecdochically for all the senses , ( for in this ample preparation there was provision for them all . ) Much labour and care he had taken to make those provisions for the flesh ; ( as the Apostles phrase in another sense is , Rom. 13.14 . ) and there was no other fruit of all that labour , but having gotten them , to enjoy them . my heart rejoyced ] That is , I my self did intimately rejoyce and please my self in the fruit of my labours . this was my portion of all my labour ] This was all the fruit , benefit , and as it were , inheritance , which my labours in this kind did purchase for me . A metaphor from the manner of dividing inheritances , Numb . 18.20 . or spoils , 1 Sam. 30.24 . V. 11. Then I looked on all , &c. ] After all this , I turned and looked back , or took an impartial survey of all my works , which with such painful labours and trouble I had wrought : and found , that the fruit was not answerable to the toyl which was sustained for the reaping of it : but that this also was vanity , a perishing , withering , and dying comfort , a feeding upon wind , and that it left no abiding benefit behind it , Ch. 1.3 . V. 12. And I turned my self , &c. ] Here Solomon doth once more seriously apply himself , as he did before , Chap. 1.17 . to take a view of wisdom and folly . Because it might haply be objected , That at the first consideration of them , he might let many things slip , which were of weight and moment in his present inquiry . Because , second thoughts , and solemn review of former studies , may haply beget some retractation , and discover some error : The later day being usually the disciple of the former ; and we use to say , that the second thoughts are the wisest : therefore when the Scripture will put a thing beyond question , it sayes it over again , Gal. 8.9 . I turned my self ] This notes reconsideration and special heedfulness , to inquire a new into a business , and likewise a weariness of those pleasures which had disappointed him , Joh. 20.14 . to behold wisdom , and madness and folly ] To compare the one with the other , that I might the better understand them , as contraries serve to set forth one the other . There is nothing more usual in Solomons Proverbs then this kind of Antithesis , to put contraries together for natural illustration . for what can the man do that cometh after the King ] Here man and king ; the king seems to be opposed , what further progress can any more private man make in this disquisition , then I who am such a king ? This is a Prolepsis or answer to a tacite objection ; for it might be said , that it was a high and bold attempt for one man out of his particular experience to passe so confident a sentence of vanity , & vexation , upon all wisdom and greater works . To this he answereth , that no man after him , could do more in this enquiry then he had done , who was so eminent in wisdom , in power , and in industry , that was as it were fitted and stirred up by God unto this business ; and therefore if any man after him should set about the same work , he should do no other thing then that which the king had done before him . This appears to be no arrogant boast in Solomon ; because the Scripture testifieth the same of him , 1 Reg. 3.12 . The Man who will not believe it upon my report , but will make trial of it himself , if he will go with the same wisdom and integrity about it as ] have done , shall find the same vanity in the bottom of every creature , as I have found . So here are two reasons why Solomon challengeth belief in this point . 1. The advantages which he so great a king had above any other man , to draw forth all the flower and quintessence of the creature . 2. The double diligence which he used in it , in not onely viewing throughly once , but reviewing again the things upon which he passed such a judgment . what the man ] The words intimate a kinde of i●dignation , disdain , undervaluing of any one who should attempt such an inquiry after him , as Psal. 8.4 . Quid dignum tanto tulit hic promissor hiatu ; what is the man who cometh after the king , whom they have made king before ; so some read the words : but the most genuine and coherent sence is that which our translation expresseth ; he that comes after can do nothing but what they have done : i.e. what is done already before them . The active voice indefinite used for the passive , as Isa. 9.6 . Jer. 12.6 . Gen. 16.14 . 1 Sam. 23.22 . I would observe hence , 1. That the double and multiplyed experience of wise , great and good men , doth gain much credit and strength to the doctrines so confirmed , 1 Joh. 1.3 . Heb. Chap. 11. & 12.1 . Jam. 5.10 , 11. 2. That the more prejudice is in the heart of men against a truth , the more care must be used to vindicate the same from all shew of exception , Tit. 1.11 . & 2.8 . Act. 6.10 . and 18.28 . 3. For a man to speak the truth of himself touching the gifts of God bestowed on him . and to mention his own experiences , onely ayming therein at the glory and truth of God , and edification of the Church , is no arrogance , or violation of modesty , but an improving of Gods gifts to the ends for which he gave them , Chap. 1.16 . V. 13. Then I saw that wisdom excelleth folly : &c. ] That there is an excellency in wisdom more then in folly , &c. This Solomon confesseth , that indeed there is a great difference between wisdom and pleasures , that being many waies more excellent then those ; and therefore though the study of wisdom be not without pain and sorrow , Chap. 1.18 . yet it is not therefore to be rejected : Wisdom leaves behind it some permanent good , as the word here imports , whereas pleasures do perish in their use , and nothing staies behinde them but the sting and sorrow . The sorrow of wisdom is in the getting , but the sorrow of pleasures is after the using , and enjoying of them . It is true , wisdom and knowledg are vain , in order to a higher and nobler end then they bear propotion unto . viz. to make man truly happy , yet they are of excellent use , and singular ornaments to the soul which hath them ; so the Apostle , though he tell us that charity is more excellent then gifts , the one serving for edification onely of others , but the other for sanctification of a mans self , yet acknowledgeth that they are all operations of Gods Spirit , and bestowed on men for very profitable uses , and accordingly to be earnestly desired , 1 Cor , 12.4 , 7 , 31. & 14.1 , 39. we are so to esteem gifts , as that we prefer salvation and happinesse before them , Luk. 10.20 . As far as light excelleth darknesse ] Wisdom to the minde being as light to the body and therefore the Rabins called their wise men , the light of the world ; as our Saviour his Apostles . Matth. 5.14 . Light is many waies comfortable , it shews things in their distinct forms and shews , it discovers any thing hurtfull , that it may be avoided ; or beneficial , that it may be embraced , whereas darknesse confoundeth all things , and exposeth a man to many dangers . Light is pleasant in it self , Eccles. 11.7 . and it is metaphorically used to express the most excellent things , as joy , Psal. 97.11 . Ester . 8.16 . liberties , and deliverance , Isa. 9.1 . Glory , 1 Tim 6.16 . Prosperity . Mic. 7.9 . Life it self . Job 3.16 , 20. and usually , wisdom and knowledg , whereunto it is here compared , Dan. 5.14 . And it is very usefull and necessary for direction in our works and labours , Joh. 11.9 , 10. But darkness on the other side is very uncomfortable ; it is used to express the most calamitous and disconsolate condition , Job . 30.26 . Eccles. 5.17 . Isa. 8.22 . Amos. 5.18.20 . Isa. 50.10 . Eccles. 11.8 . very unusefull , as putting a stop to all labour , Exod 10.23 . Josh. 4.9 . very dangerous , as causing a man to stumble at every stone , to fall into every pit , to wander out of his way , &c. Josh. 11. 12. & 12.35 . and folly and ignorance in the mind , is usually expressed by the name of darkness Eph. 4.18 . & 5.8 . Rom. 1.21 . In the creation , darkness was the first evil which God removed , and light the first good creature that he made , Gen. 1.2 , 3. light excelleth darkness , as the beautifull and orderly frame of nature doth the first confused chaos . V. 14. The wise mans eyes are in his head ] The reason of the former comparison , a wise man is in the light , but a fool in darkness . In his head , as in a watch-tower , from whence he seeth his way before him a far of , taketh notice of things to come , as well as things present , is circumspect , and heedfull , judicious , and wary in his undertakings ; Therefore they who are called wise men in one place , Deut. 16.19 . are called men that have their eyes open , in another place , Exod. 23.8 . They do in the beginning of a businesse look forward to the end of it , they forecast events , foresee consequences ; their eyes try their wayes , as Psal. 11.4 . so looking straight forward , denoteth pondering and weighing a mans actions , Prov. 4.25 , 26. here it is that Moses said to his father in law , who was a very wise man , thou shalt be to us instead of eyes , to guide and counsel us , Numb . 10. 31. where the LXX . render it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt be an elder , a counsellor , a guide amongst us ; so Job saith of himself , that he was eyes to the blind , Job . 29.15 . A counsellor , and guide unto them . Thus the excellency of wisdom is described by the eye , as being the principal part of the body and most beneficial to the whole , 1 Cor. 12.16 , 17 , 21. Mat. 9.22 . and what the eye is to the body , that is to the mind , Eph. 1.18 . But the fool walketh in darknesse ] Hereby we understand what is meant by having the eyes in the head , namely , to have them useful for guiding and ordering our waies , so as that we may not erre , wander , stumble , fall , mistake , miscarry in our affairs . The Antithesis should have run thus , but the fools eyes are in his heels , or he hath no ●yes to see ; but the use of Scripture is to put in the place of the antithesis , that which shall in sense amount thereunto , as Prov. 12.27 . the one part of the verse is parabolical or proverbial , but the Antithesis is plain and familiar ; so Prov. 14.3 . & 15.19 . The fool is rash , heady , inconsiderate , cannot discern events , nor foresee dangers ; knowes not which way to chuse , or to refuse ; his eyes are any where , rather then in his head , Prov. 17.24 . is carried headlong in his business , easily snared and taken , Prov. 4.18 , 19. 2 Pet. 1.19 . Matth. 13.15 , 16. By darkness here , we may understand blindnesse , Act. 13.11 . and then walking in darkness , is a discovery of folly ; when a man wants eyes , and yet will be wandring and venturing abroad ; when he knowes not whither he goes , nor what dangers are in his way . Thus far he hath shewed the excellency of wisdome above folly , now he sheweth wherein , notwithstanding they do so far agree , as that vanity belongs unto them both . And I perceived ] The meaning is , notwithstanding this excellency of the one above the other , yet I perceived that one event hapneth to them all ] They are equally subject to the same unhappy events ; the wisest man that is cann●● by his own counsel exempt himself from the same common calamities which other men fall into : As two ways which seem to part , the one turning to the right hand , and the other to the left , and yet both at last bring to the same Town , Chap. 9.2 . & 3.19 . V. 15. Then said I in mine heart ] i.e. Therefore , or hereupon I said in mine heart , if it happen to me , even to me , as to the fool , to what end have I taken so much pains to be more wise and learned then he , being by all my wisdom not a whit protected from those evils which he hath by his folly exposed himself unto , That this also is vanity ] Some make this to be a judgment on that hasty and angry inference , why was I then more wise ? and so the meaning to be ; This was my infirmity and vanity , to undervalue wisdom , and measure it by the casual events which befall it , as Psal. 73.13 — 15. & 77.10 . But the meaning is , that in this respect wisdome is no more able to make a man happy , or to bring perfect tranquility to the Soul , then folly is : albeit in other respects there be a singular excellency in it above the other . Here then observe , 1. That the most excellent endowments of minde that are , cannot perfectly satisfie the heart of man. 2. That yet there is a special beauty and goodnesse in such gifts , to draw the light of the heart unto them , as being to the minde , as the eye to the head , the guide and the beauty of it ; or as light to the eye , a most congenial and suitable good unto it . 3. That events and successes depend not upon the counsels of men , nor upon the gifts of God bestowed on them , but his Providence hath the casting voice , and doth over-rule and order them all as pleaseth him , Eccles. 9.11 . Psal. 127.1 , 2. many times those who have least wisdom or goodnesse , have greatest successe , Job 21.7 — 13. Psal. 73.3 — 12. Jer. 12.1 , 2. Hab. 1.13 . Mal. 3.15 . and many times the wisest and most circumspect men , are most frustrated in those courses which were contrived with greatest skill and cunning , 2 Sam. 17.14 . Job 5.12 , 13 , 14. Isa. 19.11 — 14. 1 Cor. 1.20 . 4. That notwithstanding the Providence and Counsel of God hath the pre-eminency in the events of things , yet that hindreth not the excellency of wisdom above folly , neither are we thereby at all encouraged to finde fault with our selves for any labour in the use of means , onely we must so use them ▪ as not to deifie them , nor to trust in them , but wholly to depend upon G●d for his blessing on our counsels , to submit to his wise and holy purposes , when they are disappointed ; to admire his goodness when at any times he turneth our imprudence or improvidence unto good , and maketh the event not answerable to our follies , but to his love . 5. That we cannot judge of the wisdom or folly , the goodness or badness of men by outward events , because these happen alike to all , Chap. 8.14 , & 9.11 . V. 16. There is no remembrance , &c. ] What he observed in the general before , he now maketh good in two particulars , viz , oblivion , and death , which are both alike common to wise men and to fools . Wise men may seem to secure at least their names , though they cannot their bodies from mortality ; by such magnificent works as Solomon here wrought , and by such noble contemplations as he was conversant in ; but he assures us here the contrary , and elsewhere , that Piety onely keepeth the name from rotting with the body , Prov. 10.7 . Psal. 112.6 . Psal. 49.11 , 12. Jer. 17.13 . Time will eat out all the monuments of wisdom ; or though they continue , yet the renown of a wise man doth him no good at all , he is not after death sensible of it , or comforted with it , so Chap. 1.11 . new wise men that arise in after Ages , will darken and eclipse the honour of those that went before them : and so will it be done to them in the Ages that follow . To be sure , no mere wise or great mans honour , separated from Piety , will hold pace with his being ; at the last day there will so much shameful matter be discovered against the wisest of wicked men , as they shall the ●●se all their renown , and shall appear to be vessels of dishonour and shame for evermore , 1 Cor. 4.5 . 2 Tim. 2.20 . And how dieth the wise man ? as the fo●l ] The second fate , common to both . Th●s how , is a passionate interrogation , noting grief that it is so ; wonder that it is no otherwise ; and indignation or disdain that thing● so exceeding different in their worth , should both of them perish alike . Thus there is a Quomodo dolentis , of grieving , Lam. 1.1 ▪ admirantis , of wondring , Acts 2.7 , 8. Indignantis or objurgantis , of chiding and disdain , Joh. 5.44 . Matth. 23.33 . And because it may be objected , That this Argument may as well disable Piety from making a man happy , as wisdom : Since the same question may be framed of them as well as of these ▪ How dieth the just man ? as the unjust ; 〈◊〉 must remember that Piety followes a man● and so abides with him after death , which no other acquired excellencies do either as ornaments or as comforts , Rev. 14.13 . Death doth not cut off their spiritual life and union with Christ , which was that which made them happy here . Wicked men are dead ▪ being alive , 1 Tim. 5.6 . and good men liv● in death , Joh. 11.25 , 26. Mat. 22.32 . therefore the Jews called their burying place domus viventium , the houses of the living ▪ Therefore there is no durable Life or Honou● but in the fear of the Lord. V. 17. Therefore I hated life , &c. ] Thi● is the effect which this great vanity of th● most excellent humane endowment wrougth in the heart of Solomon , made him weary of living to so little purpose , as to dye at last like the basest of men . He saw no loveliness or desireableness in life it self , ( though ●he chiefest outward blessing ) all the course ●hereof being full of evil , grievous , crucia●ing , disquieting labour , all which at last ●uns down like the waters of Jordan , into the same lake of death , with the other refuse of men . Many mens poverty , pains , sickness , worldly troubles , have caused them to complain of their life ; but here is one who had health , peace , honour , abundance of all the contents which the world could afford , not murmuringly , but as it were judiciously and critically making the same complaints . The greatnesse of his wisdom being such , as that all the comforts of life were too narrow to satisfie the inquiries of it , he saw little valuable or desireable in it . Here observe , 1. That life it self is too mean a thing to bring full content to the soul of man. It must be something better then life which must do it , Psal. 63.3 . 2. That in the greatest confluence of worldly things , the life of a man may be full of grievous labour , and he weary of it , not onely out of anguish of spirit , but of natural wisdom observing the vanity thereof . 3. That the wisdom of man , without making use of the grace of God , is very apt to undervalue the greatest outward blessing which humane nature is capable of ; as Solomon here doth life . There is ●aturally so much distemper in the heart of man , that except all things answer his own desires and expectations , he will fall out with his very life , and pick quarrels with the choycest blessings that God here affords him . As a little cloud hides the light of the whole Sun from the eye , so amidst a multitude of enjoyments , a little labour or trouble which comes along with them , doth darken the beauty , and remove the content of them all , Gen. 30.1 . Psal. 59.15 . Esth. 5.13 . 4. Concerning this point , of being weary of Life , or hating it as an unlovely and undesireable thing , we may note , 1. That Life is the choycest and principal outward blessing which God here affords us , and that unto the comfort and preservation thereof all other outward blessings are directed , M●tth . 6.25 . 2. That though in a way of obedience we are to undervalue it at the command of God , when he calls on us to lay it down , Luke 14.26 . Act. 20.24 . 1 Joh. 3.16 . Joh. 12.25 . and in comparison of a better life we may groan for a deliverance from it , and to be with Christ , Phil. 1.23 . yet it is a great fault out of passion , murmuring , outward troubles , nay out of largeness of heart , as here Solomon doth , to dis-esteem and wax weary of so great a blessing , Gen. 27.46 . Numb . 14.2 Job 10.1 .. & 36.20 . Jon. 4.3 , 8. V. 18. Yea I hated all my labour , &c. ] All those magnificent and excellent works , which with so much labour I had wrought . They were all so far from ministring unto my heart any solid contentment , that I grew wholly out of love with them , had no regard nor respect at all unto them . If by hatred here , and in the former verse , be meant only an abatement of that love and delight which his heart might over-sensually take in them , then this was a very commendable fruit of the vanity which he discovered in them , according to the counsel of the Apostle , upon the same ground , 1 Cor. 7.29 , 30 , 31. 1 Joh. 2.15 . Love not the world , that seems to be , a worldly and secular life , or Temporal Being ; nor the things of the world , that is , the provisions and materials which are the fuel of lust in the world : and so hatred sometimes signifies an abatement and moderation of love , Matth. 10.37 . compared with Luke 14.26 . Joh. 12.25 . Gen. 29.30 , 31. But if by Hatred , is meant a detestation and abhorrency of them , so as to leave off all care of duty to be exercised in wordly things , according to the travel which God hath appointed for the sons of men , Chap. 1.13 . Ephes. 5.28 . 2 Thess. 3.10 — 13. and this to do , because we find not that plenary satisfaction from them , which they were never ordained to administer , then this was an inordinate hatred , which did not belong unto the works themselves , ( being in themselves good ) but unto the sinful distemper of the heart from whence it proceeded . Such was the sullen distemper of Israel in the Wilderness , Numb . 11.6 . & 20.4 . Jon. 4.1 . Because I should leave it unto , &c. ] Here the Wise man doth subjoyn reasons of this his weariness and dislike of all his past labours : 1. Because he was to leave them ; there was a necessity of parting with them at the last . As the heart of man in this state of corruption is naturally apt to cleave to the world and worldly things , so there is a peculiar delight in those works which are the fruit of his own wisdom and labour ; and he finds it more hard to wean and take off his affection from them , then from any other . As the Apostle saith of a mans own proper lust , so we may of his own labour and work , that it doth more easily draw away the heart , Jam. 1.14 . therefore when God punisheth such men , he usually doth it in the works of their own hands , in their principal and peculiar imployments ; as Tyrus in her merchandize , Ezek. 27.27 . Pharaoh in his River , Ezek. 29.3 , 4. The Wise man is apt to glory in his wisdom , and the strong man in his strength , &c. Jer. 9.23 . Dan. 4.30 , 31. This is the first ground of vexation , They must leave their wealth to others , Psal. 49.10 , 12. V. 19. And who knoweth whether he shall be a wise man or a fool ? ] 2. And the reason of his fore-mentioned dislike of all his labour , because he must leave them to the man that comes next after him , who haply may be very unfit to succeed him in so wise and great works . It is not in mans power to leave the works of his hands , when he must himself no longer enjoy them , unto such as are most likely to improve or preserve them : but be he what he will , wise or foolish , he must have not only the fruition of my labours , but the dominion over them , Psal. 39.6 . And this is a great vanity , to know a mans self how to get great things , and to know how to preserve , and to enjoy them ; but not to know what will become of them at the last : A wise man it may be will alter all ; a fool will scatter and dissipate all , and so all the fathers wisdome may quickly come to nought by the sons folly , Psal. 39.7 . Wherein I have laboured , and wherein I have shewed my self wise ] Which by my labour and by my wisdome I have gotten . He understandeth humane wisdome in managing worldly affairs to the best improvement , Isa. 10.13 . Ezek. 38.4 , 5. These are the two great principles of humane actions , Wisdome to direct ; Labour , to execute : Wisdome by counsel guideth labour ; and Labour through experience encreaseth wisdome . That wisdome is fruitless , which doth not produce labour ; and that labour is useless , which is not managed by wisdome . Some conceive , that Solomon here did foresee , at least , that Rehoboam by his folly might scatter many of those great works , and lose much of that ample power and wealth which his father by his wisdome had gotten , 1 Reg. 12.13 , 15. V. 20. Therefore I went about to cause my heart to despair of all the labour , &c. ] I went about , or , I circled . The meaning is , Having turned hither and thither to take a view of all humane actions , and every where discovering notable vanity in them all , I found my self , after I was wearied in this round , brought at last to utter despair and despondency of spirit , being without hope of ever finding out that in any of my labours for which I h●d undertaken them . When I found , after all my labour , this sad uncertainty attending on them , that it was out of my power to dispose them for the future so , but that they might fall into the hands of a fool that would demolish and dissipate them all ; who by his folly , would extinguish the monuments of my wisdome ; and by his luxury , the fruits of my labour : Then I bestirred my self to make my heart despair , to call it wholly off from all my labours . The word importeth a desisting from a purpose or work undertaken , a changing of a mans counsel , finding the attempt to be fruitless or unfeasable , Isa. 57.10 . Jer. 2.25 . & 18.12 . There is a Rational despair , when a man having erroniously sought for some good from that which is wholly unable to afford it , doth thereupon give over so fruitless an inquiry , and betake himself to that which is more effectual , Isa. 55.2 . and there is a passionate despair proceeding from that frowardness of heart which such a disappointment is apt to produce in carnal minds , when because a man cannot enjoy that good from a thing which he expected , he will therefore wholly fall out with it , though it be otherwise good in its degree , and doth bring such comfortable fruit as God appointed it for . This is a sinful despair : For the Lord hath made many promises unto the labour which we take about outward things , Prov. 12.24 . & 13.11 . & 31.31 . Psal. 128.1 , 2. And hath a word of blessing ever proportionable to those ends and uses for which he hath appointed them , Deut. 28.2 — 8. Matth. 4.4 . If Solomon mean here the former despair , then it was an effect of his wisdome , dictating unto him not to place his hopes upon vain things , which would delude and abuse him , but to take off his heart from the inordinate love of empty things . If the later , then it was a corrupt and froward aversion from things good in their degree , because the providence of God might haply dispose otherwise of them than he desired . Duty and labour about outward things , belongs unto us , but the disposition of them into what hands he pleaseth , belongeth unto God. In the mean time , it is a good argument to draw off the heart from anxious and inordinate toyl about worldly things : and rather to imploy our thoughts about the education of our children , lest much wealth in the hands of a foolish son , prove an argument of our folly ; whereas a little estate with principles of wisdome and piety instilled into him that must enjoy it , will be a greater blessing unto him , and an evidence of more wisdome in our selves . V. 21. For there is a man whose labour is in wisdome , &c. ] i. e. who , 1. by his habitual skill and faculty of contrivance . 2. by his experimental and improved knowledge ; and 3. by his just , honest , and righteous dealing ; concurring all 4. with diligent labour , ( unto which kind of principles so attempered , the blessing of God is usually annexed , ) doth get a fair and full estate : and when he hath all done , must leave it to another who never took thought about it , nor stirred hand or foot towards the gathering of it . This is a third reason of the wise mans weariness of his life and labours , namely , that he should be a very drudge for another man , and should use all his skill and pains , and suffer so much anxiety and disquiet only to purchase rest and idleness for his successor . And this is a great and sore evil , that the labour should be one mans , and the fruit thereof anothers , and is often threatned as a punishment , Job . 5.5 . Hos. 7.9 . & 8.7 . Deut. 28.30 , 31 , 32 , 33. Psal. 39.6 . Prov. 13.22 . shall he give it for his portion ] Or , shall he give his portion . That which in all reason after so much labour should have been the portion of him who laboured for it , he is compelled by death to give or leave it to another man , and so to make it that other mans portion . V. 22. for what hath man of all his labour , &c. ] What is there unto a man of all his labour ? Nehem. 6.6 . viz. what profit , comfort , advantage , can a man have of such labour wherein all the pain is his , and all the fruit and benefit another mans ? Chap. 1.3 . & 3.9 . Psal. 39 6. vexation of his heart ] Hereby are noted those discruciating , disquieting , careful thoughts , whereby he doth project and contrive within himself all waies of gain , and how to increase and preserve a great estate , Psal. 49.11 . Hab. 2.5 , 6. 1 Tim. 6.9 , 10. This may refer to all the three Reasons before given ; 1. What hath man left to himself of all his labour and vexation when he is dead and gone , all the world is then gone to him , Job 1.21 . 1 Tim. 6.7 . Ps. 49.17.2 . What good hath he by all that pains which was taken for another man , who if he were wise , would be able to take the pains for himself , and if foolish , will be likely to make all another mans pains fruitless , which he took to provide for him , Job 27.16 , 17.3 . What hath he of all his Labour more than the other man who sa●e still , and lived quietly , and saw him toyl and drudge to get him an estate who laboured not for it ? nothing at all more as to contentment and fruition , much more as to weariness and vexation . V. 23. For all his daies are sorrows , and his travel grief ] &c. ] These words are very emphatical , to set forth the pain and trouble of such a man who toyls for others : and the wise man closeth this disquisition as he did the first , Chap. 1.18 . only this is expressed with greater emphasis , as being the greater evil of the two ; as vers . 21. 1. The words are many , to shew the greatness of the trouble . 2. The word translated sorrows , signifieth a very painful and cruciating grief , the grief of some sore wound , Gen. 34.25 . Jer. 51.8 . and used in the case of Israels sorrow in their bondage in Egypt , Exod. 3.7 . and in Babylon , Lam. 1.12 . and to express the sorrows of Christ , Isa. 53.3 , 4. See Job 33.19 . Prov. 14.13 . 3. The abstract is used for the Concrete , it is not said , all his daies are sorrowful , but very sorrow it self , which addeth much force to the sense , as Gen. 3.6 . Ps. 5.9 . & 39.5 . Hag. 2.8 . Gen. 12.2 . Cant. 5.16 . 4. The word is in the plural number , all his daies are sorrows , ( i. e. ) full of sorrow , great sorrow , and variety of sorrow ; as Isa. 63.6 . 2 Pet. 3.11 . So it is said , that the Sodomites were smitten with blindness , Gen. 19.11 . 2 Cor. 1.3 . Eccl. 5.6 . and his travel [ or anxious and careful labour ] grief . Or , indignation , his wearisome imployments , full of disquietness , and of continual sollicitude , meeting withal with many miscarriages and disappointments , do stir up much grief and displeasure of heart . Hereby is noted the exceeding great trouble of heart , which ariseth out of an inordinate conversing about worldly things , and apprehension of parting with them . For the less measure there is in the labour of getting them , the more trouble there is in the thoughts of parting with them . If the life of the best men be full of evil and labour , Gen. 47.9 . Ps. 90.10 . Job . 14.1 . & 5.7 . Our mother brings us forth in sorrow , and unto sorrow : much more unquiet must be the life of those who labour in the fire , and for very vanity , Habb . 2.13 . yea , his heart taketh no rest in the night ] The night was appointed by God for man to rest in , as the day to labour , Ps. 104.23 . & 127.2 . Job 4.13 . But such a man depriveth himself of that blessing , which God by the very season offers him , Job 7.3 , 4 , 13 , 14. Eccl. 5.12 , 13. Prov. 3.24 . Or , if such a mans body , through labour and weariness , do sleep , yet his heart is still taken up with unquiet thoughts and cares ; for the heart may be awake when the body sleeps , Cant. 5.2 . V. 24. There is nothing better for a man , than to eat , &c. ] In this verse , and so to the end of the Chapter , is contained that which is the whole sum and subject of this book , which is to shew , wherein the only good which a man can attain unto in his labour about worldly things , doth consist , and the happiness of this present life , which is to get the heart seasoned with the s●ar of God , and to be good in his sight , or approved of him ; and then in the assurance and joy of his favour , to make use of all outward good things with quiet contentment , with freedome , chearfulness , and delight , which is a special blessing which the Lord gives unto his own servants . The Apostle puts all this into two words , Godliness and Contentment , 1 Tim , 6.6 . The words admit of a several reading , though all run to the same issue . There is nothing better for a man , then — so our version . The word [ then ] according to the reading is to be supplyed , it not being in the Original . And so Interpreters agree , that such a word as nisi , or tantum , may be understood , as it is necessarily to be supplyed elsewhere ; as Isa. 1.6 . where , in the Original , the words run in this manner , There is no soundness it , wounds and bruises , &c. where the word but , or only , is necessarily to be supplyed ; no soundness , [ but ] wounds or bruises : So here , There is not good for a man that he eat ; the word but is to be supplyed , There is not , or it is not good for a man but that he eat : It is expressed , Chap. 3.12 . Others read the words with an interrogation , Is it not good for a man that he eat , & c. ? ( i. e. ) It is good . Others ●ead thus , This good is not in a man , ( i. e. ) in the power of a man , that he eat and drink , &c. As he cannot help it , but he must in time leave his outward things , which with so much labour he hath gotten , and that to such as , it may be , will not dispose of them to his desire ; so even while he doth actually possess them himself , it is not in his power to use them , much less to enjoy with delight and pleasure , without the special gift of God. All amounts to the same issue ; which is this : Since there is in all the studies , labours , affairs of men so much vanity and vexation , as hath been here discovered , by the ablest and wisest inquirer into the creature ; it remains , if we would effectually free our selves from this vanity and vexation , that giving over those anxious and disquieting labours , we betake our selves to a free , chearful , and comfortable use of those good things which God hath blessed us withal ; and that so we may do , to commend our selves by sincerity of heart unto God , from whose hand and gift alone this mercy proceedeth , and not from the power or will of man. make his soul see , or enjoy good ] i. e. Make himself to enjoy the good which outward blessings do afford , the like phrase making ●o see good is ●sed , Ps. 4.6 . and 50.23 . su●ra , vers . 1. in his labour ] 1. In the fruit of labour , ●ot of idleness . 2. Of his own labour , of ●hat which is righteously his own , not gotten ●rom others by violence or injustice . this also I saw that it was from the hand of God ] Or the special gift of God , as vers . 26. Chap. 3.13 . & 5 19. 1 Chron. 29.16 . It may seem but an easie thing when man hath , with much toyl and trouble , gotten provisions about him , to eat the fruit of his own labours , yet he hath no power to do it without Gods blessing . Here we may observe . 1. That the utmost good of all worldly labours reach no further as to real benefit , then the supply of body , Eccles. 6.7 . 1 Tim. 6 , 7 , 8. 2. That it is not in the power of man , after all his hard labour for these things , either to use them , or with chearfulness and joy to delight at all in them , without the special hand and gift of God ; to say nothing of sickness , or other distempers within , and of robbers without , which may take away the taste of any sweetness in them , and consequently the desire of them , 2 Sam. 19.35 . Job 33 19 , 20. so that the floor and the wine-press shal not feed us , Hos. 9.2 . & 2.9 . There is such a sordid and base cruelty in the mind of a man towards himself , as to defraud and grudge himself the fruit of his own labour , Eccl. 6.2 , 4 , 8. much less can a man with cheerfulness , contentment , and sweet tranquility , make use of these blessings without the special favour of God unto him therein , Prov. 10.22 . Ps. 128.1.2 . Nehem. 8.10 , 12. 1 Chron. 29.22 . Act. 14.17 . Deut. 8.12 — 18. Phil. 4 , 11 , 12 , 13. 3. That the happiness of this life standeth in a free , cheerful and contented enjoyment of the good blessings of God , together with the sense and comfort of his fatherly love , 1 Tim. 6.4 . 4. That all the sweetness of outward blessings standeth in this , that they are reached out unto us , from the hand , and sanctified by the blessing and grace of a merciful Father , Ps. 37.16 . Prov. 15.16 . 1 Tim. 4.5 . 1 Tim. 6.17 . It is the love of God which puts sweetness into all outward mercies . 5. Honest labour whereby a mans bread is his own , is the proper object of our comfortable fruition . Then only we can rejoyce in our eating and drinking , and other outward delights , when in them we taste the sweet of our righteous labours , Prov. 16.8 . Eph. 5.28 . 2 Thes. 3.12 . V. 25. for who can eat , or who else can hasten thereunto more than I ? ] He proveth what he had said , that it is the gift of God ; because he so wise , so wealthy a Prince , who had so great variety to hold up his delight , could of himself find nothing in all his great estate , but matter of vexation . What power can others have to enjoy them , when he could not ; or else it may refer to the former part of the fore-going verse . There is nothing for a m●n then to eat and drink and enjoy good in his labour : this he proveth by his own experience . As by his own experience , he hath all along proved the vanity and vexation of the creatures in other respects ; so here by his own experience he proveth , that the only tranquility is , having made sure of the favour of God , to eat and drink with cheerfulness . He doth not mean sensual Epicure-like surfeiting on the creatures , but a quiet and free contented use of them ; who is fit to eat of my estate , and to make haste so to do , i. e. readily and cheerfully to do it , then I my self who laboured it ? and I unto whom God hath given such plenty , and such readiness of heart to use it , can by my own taste of Gods goodness give to others a judgement and assurance hereof . So vers . 10 , 12. who else can hasten thereunto more than I ? ] This noteth a special promptitude and cheerfulness of heart , which Solomon did put forth in the fruition of the good things he had gathered , as Job 20.2 . others read it , who hath taken more care thereunto , to abound in delights and contents then I ? Others , who hath quicker senses to discern the comforts of them , then I ? but the first sense seemeth more genuine ; for as in the former verse , he spake , 1. Of eating and drinking , or of the free using of Gods blessings . 2. Of making the heart to enjoy them : So here he telleth us that his practise , was suteable , who can eat ? that relates to the former ; and who can hasten more than I , that relates to the later . V. 26. for God giveth to a man that is good in his sight , wisdome , and knowledge , and joy , &c. ] Having commended this free and comfortable use of Gods blessings with Godliness and contentment by the author of it , it is the gift of God : He here further commends it by the subject of it , unto whom God doth afford so excellent a gift : many gifts of God are common to good and bad men , Matth. 5.45 . 1 Cor. 13.1 , 3. but this is a peculiar blessing which he bestows on his beloved , Ps. 127.2 . the subject of it is a good man ; the Character of that good man , he is good in his sight , good in the judgement of God , who trieth the heart , Gen. 17.1 . 1 Cor. 10.18 . Rom. 12.1 , 2. 1 Tim. 2.3 . Heb. 13.21 . The gift of God to this man. 1. Wisdome to get , 2 Knowledge to use , 3. Joy to use cheerfully and comfortably all outward blessings , and this is illustrated by an Antithesis . but to the sinner he giveth travel , to gather and to heap up , ] i. e. He giveth them up , or leaveth them to their own greedy desires , to gather and heap together with much anxiety and tormenting sollicitude , Habb . 2.6 . Luk. 12.18 . Ps. 39.6 . That he may give to him that is good before God ] That is , that God may dispose of it by his own over-ruling providence , besides and against the purpose of the gatherer , to whom he pleaseth , or to those that fear him , making wicked men but the drudges and purveyors for others . Isa. 10.7 . Prov. 13.22 . & 28.8 . Job 27.16 , 17. Est. 8.1 , 2. Isa. 65.13 , 14. as wicked men built the Ark , but Noah enjoyed it , according to the Greek proverb , one man makes the garment , but another wears it . This also is vanity ] viz. for a wicked man to labour for others whom he loves not , nor ever intended his labour for . Here we see , 1. Goodness consists in approving a mans self to God. 2. That sweet and perfect contentment is peculiar unto good men . 3. That wisdome or skill to get riches , is the gift of God , Deut. 8.18 . 4. That knowledge to use them , being gotten , is likewise Gods gift , as vers . 24. 5. That good men only are the proper subject of true joy , Gal. 5.22 . 6. That amongst other curses , God doth many times punish wicked men with giving them up to the insatiable desires of their covetous hearts , to weary themselves in gathering wealth to no purpose of their own , of Eccl. 4.8 . 7. Gods providences , that many times disposeth the labours of wicked men for the use and good of the godly . CHAP. III. IN this Chapter the wise man proceedeth , in discovering the vanity of worldly things , and of all mens toil and labour about them , in regard of the total uncertainty of future events , as having their whole dependance on the predeterminate purpose of God , & not at all on the anxious care and thoughts of man. And that therefore since man is not able to alter the series and contexture of events , fore-ordained by God , he ought with contentment of heart to enjoy his condition , and to fear the Lord , & depend on his providence , which is not possible for him by all his own sollicitude to prevent or escape . And therefore , though he may cheerfully enjoy present blessings , yet he must not have his heart glued to them , nor build his chiefest hope on them , in regard they are so variable , and subject to unavoidable changes and uncertainties . So that the doctrine of the ten first verses of this Chapter seems to be ; 1. An argument enforcing the former counsel of the wise man , Chap. 2.24 . That since there is a set and prefixed season for all , even the most contingent events , and that it is out of the power of man by all his thoughts , counsels & cares , to break through the limits of Gods providence in the guidance of them ; therefore our wisest way is to yield our selves unto God , to depend on his counsel and provision , to rest contented in that which he gives , and not to disquiet our selves with the cares , fears , hopes of such things , as are wholly without the order of our wisdome or power . 2. A caveat in the use of outward comforts , still to remember that they are changeable , subject to time and providence to wear them out , & deprive us of them : and therefore not to be offended , if we have not alwaies our desires , nor enjoy them so long , and in so constant a tenor of success , as we could wish our selves . 3. A further observation of vanity in outward things , in the various actions of other men , as he had before discovered in his own labours . V. 1. To every thing there is a season ] A predeterminate and an appointed time : So it is used , Esth. 9.31 . Ezra 10.14 . Nehem. 13.31 . to every purpose ] To voluntary and contingent things , which seem most in a mans own power ; yet these are over-ruled , for their beginning , duration , and ending , by the providence of God. To every purposed business : Where note ; 1. That all events in the world , both natural and contingent , voluntary , or fortuitous , are all of them limited and bounded for their beginning , duration and ending , by the providence of God , Psal. 31.15 . Job 14.14 . Acts 17.26 . So we read of a time for wrath , Psal. 37.13 . Ezek. 7.7 . Hos. 5.7 Isa. 40.2 . A time of love , Ezec. 16.8 . 2 Cor. 6.2 . A time to work in , Joh. 2.4 . A time to suffer in , Joh. 7.30 . & 8.20 . & 13.1 . & 17.1 . It is great wisdom for men to observe the providences of God in this point , that they may accordingly behave themselves towards him , 1 Chron. 12.32 . Luk. 19.42 . Eccles. 9.12 . Jer. 8.7 . 2. That whatever are the thoughts or cares of men , yet the purposes of God must stand ; no man can by his anxious fears or contrivances , mend or alter his condition . Means we must use in obedience unto God , and expectation of his promised blessing , but events and successes we must wholly leave to him , Isa. 46.10 . Prov. 19.21 . Psal. 33.10 , 11. Matth. 6.27 . Jer. 10.23 . 3. That all things under the Sun are subject to continual Changes ; there are various revolutions and vicissitudes of events , now one thing , and anon the contrary , to the intent that men should , neither be wanton in prosperity , nor desperate in adversity , but should alwayes fear before the Lord , and seek for a kingdome which cannot be shaken , 1 Cor. 7.29 — 31. Prov. 27.1 . Jam. 4.13 , 14. Dan. 2.21 . V. 2. The Wise man subjoyneth an Induction of several particulars , obvious to every mans experience , whereby he demonstrateth the truth of this general Proposition . Some of these particulars are things natural , and wholly out of the power of man : others humane and voluntary , such as are done and directed by the Skill of man. To teach us , that all the most free and contingent actions are under the Law of Gods providence , directed and limited thereby , as well as those which are most natural and necessary , 1 Reg. 22.24 . Isa. 10.5 , 6 , 7. Act. 4 , 27 , 28. Some again begin with pleasant instances , and end in sad ones . Others begin with sadness , and end with delight . The Lord as he pleaseth ordering the affairs of men so , as that sometimes they have their good dayes first , and afterwards sorrow : sometimes evil first , and after , deliverance , Luke 16.25 . Job 42.12 . Joh. 21.18 . Another thing to be remembred here , is , That the Lord doth not by every one of these particulars signifie what is good or lawfull to be done , but only teach us , that not only the good actions of men , but their sins , not only their serious actions , but those which are most Ludicrous and vain , are all of them under the decrees and over-ruling counsels o● God , directing of them and their seasons a● it pleaseth him , Matth. 10.29 , 30. Gen. 45 5. & 50.20 . Judg. 21.21 , 22 , 23. A time to be born , or to bear nd bri●● forth ] Called the hour of a woman , Jo●● 16.21 . and a time to die ] Called the 〈◊〉 wherein a man must depart , Joh. 13.1 . 〈◊〉 though the sentence of death hath sometim●● been revoked , Isa. 38.1 , 5. yet the pred●●terminate time fore-fixed in the purpose God was not altered . V. 3. A time to kill ] There is a pro●●●dence of God in the violent deaths of men , directing actions either sinfull or fortuitous , as it pleaseth him , 2 Reg. 10.30 . compared with Hos. 1.4 . Exod. 21.13 . 1 Reg. 22.34 . Hos. 6.1 . 1 Sam. 2.6 . Job . 30.26 . to beat down , and to build ] Jer. 1.10 . & 18.7 . & 31.28 . Isa. 5.2 , 5. V. 4. A time to weep ] viz. From the Lord ; for he speaketh all along of the providence of God , in whose hand all our times both of sorrow and of joy are , Psal. 80.5 . Ruth 1.20 , 21. and a time to laugh ] Psal. 126.1.2 . Gen. 21.6 . to mourn ] As in Funerals and publick calamities , Chap. 12.5 . to daunce ] i. e. greatly to rejoyce , and express joy in the outward behaviour , 2 Sam. 6.14 . Act. 3.8 . 5. A time to cast away stones , and a time to gather them together ] Some by this , understand the erecting of trophies over conquered enemies , as Josh. 8.29 . 2 Sam. 18.17 , 18. Zach. 9.16 . Others , the demolishing or erecting of buildings , all ordered by Gods providence , Luke 13.4 . Judg. 9.53 . Lam. 2.2 , 5 , 7 , 8 , 9. & 4.1 . Zach. 5.4 . Mic. 1.6 . 2 Reg. 3.25 . Mar. 13.1 , 2. to embrace , and to abstain from embracing ] 1 Cor. 7.5 . V. 6. to get ] Prov. 10.6 . to cast away ] Either out of necessity , as Jon. 1.5 . Act. 27.18 , 38. or out of charity , Prov. 11.24 . Eccles. 11.1 . or out of special duty to God , Heb. 10.34 . Matth. 10.37.38 , 39. and 19.29 . V. 7. To rent ] As the custome was in mourning , Job . 1.20 . Joel 2 19. to speak , to keep silence ] According to difference of seasons , Prov. 26.4 , 5. & 25.11 . Amos 5.13 . V. 8. A time of war ] 2 Sam. 11.1 . Thus Solomon by an Induction of divers particulars , and those very various , and each by way of Antithesis with his contrary joyned to him , some natural actions , some civil , some domestical , some vitious , some vertuous , some serious and solemn , others light and ludicrous , some wise , some passionate ; by all these he assureth us , that there is a holy and wise work of God in predefining , ordering , limiting , tempering , disposing of all these and the like affairs of men , and so qualifying in the life of a man one contrary with another , and ballancing prosperity and adversity by each other , that in every condition a good man may find cause of praising God , and of trusting in him , and of exercising this tranquility and contentment of mind , even in contrary conditions because the holy hand of God is in the one , as well as in the other , Job . 1.21 . Phil. 4.11 , 12. V. 9. What profit hath he that worketh , in that wherein he laboureth ? As Chap. 1.3 . Matth. 6.27 . In vain is it for a man by any anxious toyl to go about to effect any thing according to his own will , if the counsel and providence of God be against it . When he builds , God may pull down , or put in some accident and casual event which shall divert , or undo all : Yet he doth not intend to restrain men from needfull Labour in their Callings ; but from trusting in or building on their Labours , and fretting if such fruits follow not thereupon as they intended and expected ; but patiently to submit to the holy Will of God , unto whom it belongeth to dispose of our persons , of our liberties as it pleaseth him . Whence observe , That carking and caring is indeed a striving with the irresistable providence of God , which no labour of ours can alter , or bend to our wills , Isa. 45.9 . Jon. 4.1 , 8 , 9. as on the other side , glorying of our own strength and wisdome , is a robbing him of his honour , Deut. 8.17 , 18. Habak , 1.16 . Labour is subordinate unto providence , but must never strive with it . There is no profit to any m●n in his Labour , without Gods blessing , which therefore he must pray for , and rejoyce in , without fruitless anxiety for the future . V. 10. I have seen the travel ] Chap. 1.13 . men might be apt to think when they see so many turns and changes in the world , that all things are carried by a blind and rash disorder , casually and uncertainly , as it falls out , without any beauty or order in them . To this he answers , That it is God who hath given unto men this travel to exercise themselves in various and contrary imployments , passions , events , and that he doth , though we do not suddenly observe it , direct them all unto a beautifull issue : all these contraries work together for good , Rom. 8.28 . Again , men might think on the other hand , If man have indeed no profit of all his labour , but when all is done , God alone orders the Event , then to what end should he weary himself in so fruitless an imployment ? To this also there is an answer in these words ; God hath given to man his work , which he is to undertake in obedience to Gods command : and God doth usually dispense his mercies unto us in the use of means , and by a blessing on our labours , Prov. 10.4 , 22. Joh. 21.3 , 6. Act. 27.22 , 31. And though Labour do not effect what we expected from it , but Gods providence should ( as sometimes it doth ) act contrary to , or diversly from our endeavours , yet this good there is in honest Labour alone , and this End God hath in requiring it of us , we are Exercised therein , and so kept from idleness , and the evil effects which would follow thereupon . Labour is not only a duty , but in this respect beneficial , ( even when it miscarrieth as to the principal end aimed at in it ) that the heart is thereby kept in that station and order wherein God did originally set it , Gen. 3.17 , 18 , 19. V. 11. He hath made every thing beautifull in his time , or in the time and proper season thereof . ] This is a further commendation of the wise providence of God in the government of the world , and all the events which happen in it , to the end that men may with more quietness and contentment acquiesce therein . We might be apt to stumble and be offended at the seeming confusions which are in the world , and the great uncertainty of affairs therein . But howsoever it seem so unto us , who are not able to put together all the pieces of Gods providence , nor to foresee that frame and feature which he will form them unto at the last , yet this is certain , that as in the w●rk of Creation all things were very good , Gen. 1.31 . So in the work of Gubernation and Providence , All things will at last appear to be very beautiful , and those things which seemed but as confused heaps when they lay asunder , will when Gods whole work is done , ( Isa. 10.12 . ) and they are all put together , appear to have been full of order , and decorum : as beauty in the body ariseth out of an equal temperament of contraries together , and so in a curious piece of hanging various colours wisely mixed , make an elegant piece : and letters which in the Printers boxes seem all confused , and signifie nothing : yet being set together by an exquisite Copy , they afford us a learned and elaborate work ; as we see in the History of Joseph and his brethren , of Davids troubles and Kingdom : of Mordecai , Esther , and Haman , of the Jews crucifying of Christ , &c. Again , God hath made every thing beautifull in its time ] As cold , and frost , are as orderly , as necessary , as usefull in the winter , the season for them , as fruits , and flowers , and other delights are in the summer . Sorrow and Affliction is in the season of it as usefull and needfull for men , and in its kind as beautifull , as mirth and joy in another season , 1 Pet. 1.6 , 7. Jam. 1.2 , 3. & 5.7 , 11. Eccles. 7.13 , 14. Ps. 104.24 . also he hath set the world in their heart , &c. ] These words are in this place very difficult , and variously both rendred , and understood . Some read them thus , Quamdiu seculum est , as long as the world , or worldly things continue , the Lord doth put into the mind of man the work which God doth from the beginning to the end , excepting only that which man cannot find out , or attain unto : and so the sense to be , That God hath in the book of the world , and of his providence in the Government of all things therein , so legibly represented to the mind of man his righteous and beautifull ordering of them all , that man may if he set himself about it , easily discover Gods wonderfull wisdom therein ; as Act. 14.17 . Rom. 1.19 , 20. onely indeed some things are unsearchable to humane reason , which he is to admire and adore , waiting till the time of the revelation of Gods righteous Judgements for the full and distinct understanding of them , Rom. 11.33 , 34. Job . 9.10 . & 11.7 , 8 , 9. Others , by putting the world in mens hearts , understand according to one of the usual acceptions of the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a desire implanted in man of eternity and perpetuity , and so the sense to be , That albeit God doth make every thing good and beautifull , yet the heart of man is so set upon immortality , that he cannot provide amongst any of Gods works here which have a beginning and an end , or are measured by time , any thing wherein his heart may fully and finally rest . But that which seems most agreeable to the scope of the place , and grammar of the words , is this ; God hath indeed made every thing beautifull in his time , and thereupon men ought with quiet and cheerfull hearts to observe Gods providence in all things , and therein to rest , without anxiety or discruciating care : but man cannot find out the work of God , nor observe the beauty thereof so exactly as he should , which is the reason that he doth not so patiently aquiesce therein . Of this defect he giveth two reasons : 1. That they have the world in their hearts , they are so taken up with the thoughts and cares of worldly things , and are so exercised in the sore travel belonging unto them , that they do not naturally look up to the wise and holy disposition of God , so as to rest therein . This duty is the remedy of such cares , Matth. 6.26 , 30 , 32. and such cares as are the hindrance of this duty . 2. They cannot find out the work which God doth from the beginning to the end ] Man being of short continuance doth not many times live to observe a full point in the works of God. Their beginning may be in one age , and their end in another . That part which I see in my dayes , may appear to me full of disorder and confusion , as heaps of stone and lime , and other provisions towards a goodly building : whereas if I did live to see the end of God in such works , it would appear , that in their time , or maturity they would be full of beauty : that fruit which is most sweet and delicate in its season , is sour and unpleasant while it is yet green . It is the End of Gods work which sets forth its beauty . Works of Providence , as works of Creation , may begin in a Chaos , and seem without form and void , Gen. 1.2 . but they end in admirable order and beauty , Chap. 8.17 . Psal. 37.37 , 38. Jam. 5.11 . Hab. 2.3 . So here is the doctrine of the excellent beauty which is in Gods Providence . The reason why man is not thereby perswaded unto contentment and patience in all estates , namely , his natural impotency to observe the same . The grounds of that Impotency , 1. His worldly-mindedness . 2. His short continuance : yet he ought by faith , and by the evidence of Gods dealings in other ages , to rectifie this defect , and upon that ground to build his cheerfull enjoyment of blessing while God bestows them upon him . So it follows , V. 12. I know that there is no good in them : but for , &c. ] I know by my tryal and experience , that there is no good in or for them , i. e. for men ; but only with contentment of heart to rejoyce in Gods blessings , and to do good in his life , i. e. to live in the fear of God ; as Chap. 2.24 , 25. or to do good unto themselves in a liberal enjoyment of their life and labours , as Psal. 49.18 . or to do good to others in the time of their joy , as Neh. 8.10 , 12. V. 13. And also that every man should eat , &c. ] Here are the parts of this contentment , to eat , drink , enjoy our labours , and to rejoyce in them . Whereby is meant not a gluttonous , luxurious , and intemperate use of these things , as they , 1 Cor. 15.32 . Matth. 44.49 . but a free and comfortable use , without anxious thoughts for the future , moderated by the fear of God , as before , Chap. 2.24 . V. 14. I know that whatsoever God doth it shall be for ever , &c. ] Here from the unchangeableness of Gods providence , the permanent and irrecoverable course of his counsels , the Absolute perfection of his works , wherein there is nothing defective , which requires addition , nothing superfluous , or to be taken from them ; he doth further teach us with willingness and contentment to submit to God , whose Counsels we are no●able by all our cares to alter or disanul . shall be for ever ] The w●●●s themselves may alter and vanish , but the Counsel of God is constant and immutable , and he doth in a stable and fixed way dispose of all things to holy ends , beyond the power of any Creature , either to alter or evade it , Mal. 3.6 . His decrees are like chariots proceeding out of mountains of brass to note firmitude and immutability , Zach. 6.1.2 . which no power can shake or remove , Isa. 38.10 . Job 38.31 — 35. & 40.8 . & 42.2 . Job 9.12 . Isa. 14.27 . & 46.10 . and God doth it , that men should fear before him ] Gods decrees and immutable providence should not drive us either into despair and a wilfull neglect of all means , in the use whereof God expecteth that we should wait upon him , and in which as in the way of his providence , he useth to work good for his people : nor do they allow us to lean on our own wisdome , and to deifie our own councels , or burn incense to our own nets ; but by them we are taught , in consideration of the Soveraignty , power , and wisdom of God in all things , to stand in awe of him , to submit unto him ; in blessings to be thankfull , in sufferings to be patient , because still it is the Lord that decrees , orders , disposeth and over-ruleth all , Job 1.21 . 1 Sam. 3.18 . 2 Sam. 15.25 , 26. Psal. 37.5 ▪ 7. V. 15. That which hath been , is now , and that which is to , &c. ] Chap. 1.9 . This is an explication of what was last said , V. 14. to shew how what God doth , is for ever : The things themselves pass , and others succeed in their places , but this series of things is carried on regularly and uniformly by a standing Law and fixed decree , appointing a perpetual and proportionable Succession of things one after another , as it hath been from the beginning , Gen. 8.22 . Jer. 31.35 , 36. Job 38.10 , 33. and God requireth that which is past . ] That which time thrusteth forward , and so maketh to be past , God restores and brings it back again . And this is also an excellent argument of contentment in our estate , be it what it will : 1. Because God dealeth not in a strange and unusual manner with us , otherwise then with others before us ; that which now is our Case , hath been the case of other good men , and will be the case of others when we are gone , 1 Cor. 10.13 . A humame Temptation there , is that which God doth usually exercise men withall , as elsewhere the rod of a man , 2 Sam. 7.14 . 2. Because God tempereth our lives , and doth not keep us alwayes in one and the same estate . In trouble he bringeth back and restoreth comfort to those that wait on on him , Psal. 126.1 , 4. as to Job , Chap. 42.12 . In abundance , he can shake our mountain which we thought immovable , and bring back our sorrows again , Psal. 30.6 , 7. so that in both respects we ought to carry an awfull , reverend , and humble heart towards God in all conditions , quietly referring our selves in every estate unto his Fatherly disposal , who best knoweth what is good for us . V. 16. And moreover I saw under the Sun the place of Iudgement , &c. ] I saw another Vanity under the Sun. Having formerly shewed the vanity of knowledge , and of pleasures , and of humane Labours , in regard of the internal anxiety & travel of mind that doth accompany them , and of the external changes they are subject unto , and manifold miscarriages and disappointments which are incident unto them , together with the remedy hereof , a free and cheerfull enjoyment of Gods blessings with piety towards him for the present ; and a comfortable dependance on his holy providence , with godly fear for the future : upon a visible objection which might be made against the providence of God , ( which he had so much commended ) with which Temptation many good men have been shaken , to wit , the prosperous impiety and oppressions of wicked men , and the sad condition of the innocent and oppressed , Job 21.3 . — 13. Psal. 7.2 . — 5. Jer. 12.1 . Habak . 1.13 , 14. he proceedeth to vindicate the doctrine of providence , and to shew the vanity of men in honour and great place without the fear of God : ( for all the vanities in this book are still to be understood in that sense , the fear of God being the remedy of it , and that which maketh all other outward good things sweet and comfortable to us , ) The greatest honour without a holy use of it , is so far from making a man happy , that it is an occasion of much wickedness amongst men , one man proving a devil and wolf unto another , and making no other use of power , then lyons or bears do , to mischief others by . This wickedness is aggravated , in that it was committed under the pretence of Gods Ordinance ; Magistracy and Courts of Justice were erected by Gods appointment to be Sanctuaries and places of refuge for wronged innocency to repair unto for succour and relief : now then , for those who were ordained to comfort and help poor and oppressed persons , to be themselves through bribery , partiality , and injustice , the greatest oppressors , and that with so high a hand , as to make the very tribunals of judgement , to be slaughter-houses , and shops of cruelty , This was a great vanity amongst men , and a great Temptation whereby a poor mans comfortably waiting on the providence of God is in danger to be shaken . We here note , 1. That power without Piety , is very apt to degenerate into cruelty and oppression . It is an unweildy and a wilfull thing , that wants much ballance of humility and self-denyal to temper and allay it , Isa. 1.21 , 22 , 23. & 10.13 , 14. Jer. 22.14 , 17. Mic. 3.9 , 10 , 11. Habak . 1.13 , 14. Ezek. 22.25 . 2. That it is the height of impiety , to fetch power and advantage from any ordinance of God , to commit it , Isa. 5.20 . 1. Sam. 2.17 . Jer. 23.25 , 38. Jer. 14.14 , 15. 1 Reg. 22.11 , 12 , 24. Joh. 19.10 . Isa. 36.10 . Mal. 2.8 . 3. That wickedness is many times grosly aggravated by the circumstance of place where it is committed , Hos. 6.8 . Ezek. 8.6 , 9 , 17. Isa. 27.10 . Mal. 1.7 . Matth. 21.12 , 13. and the place of righteousness , that iniquity was there ] This is the same thing repeated , as the use of that tongue , and of the Scripture is , whereby may be signified , How usual a thing it was in places of Judgement , here and there , one as well as another , to find this corruption , Jer. 5.5 . Isa. 5.7 . V. 17. I said in my heart , God shall judge the righteous and the wicked , &c. This is the censure Solomon passeth upon this vanity , that though power do oppress , and the poor be oppressed , yet this ought not to discourage good men from contented waiting on the providence of God , nor to encourage or embolden wicked men in their wayes of tyranny or oppression , because the Lord will in due time review all again , and pass a righteous judgement upon the one and the other . I said in mine heart ] I comforted my heart against this vanity by the consideration of the righteous Judgement of God. God will judge the righteous ] By a sentence of absolution . and the wicked ] By a sentence of condemnation . for there is a time there ] ( i. e. ) With God , in the judgement to come . The antecedent is to be understood in the relative , as Num. 7.89 . Him , for , God , Esth. 9.25 . She , for Esther , Psal. 114.2 . His Sanctuary , for , Gods Sanctuary , Job 1 . 2● . naked shall I return thither ; namely to the earth . Here we see , 1. That faith can look on the pride and power of wicked men as a very vain thing , even when they are in the height of their greatness , Job . 5.3 . Psal. 92. 7. & 39.5 , 37. & 10.20 . & 35.36 . Habbak . 2.7 . Luk. 12.20 . 2. That it is matter of comfort to men oppressed , that the Lord will judge their cause over again , and right them against their oppressours . Therefore they ought patiently to wait on him , and to expect what issue he will give them out of their troubles , Eccles. 5.8 . Jam. 5.7 . Psal. 7.6 , 7 , 8 , 9 , 11. & 9.4 , 9. 3. There is a prefixed time beyond which God will no longer suffer innocency to be oppressed , nor tyranny to prevail , and we are patiently to wait for Gods time , who will certainly come when wicked men have filled up their measure , Act. 17.31 . Jam. 5.7 , 8. Job . 21.30 . Psal. 37.13 . Habbak . 2.3 . Zach. 5.5 — 7. V. 18. I said in my heart concerning the estate of the sons of men ] The order , condition , manner of men , or concerning men themselves , as Psal. 110.4 . Eccles. 8.2 . or concerning the degrees of men , superiours and inferiours . That God might manifest them ] I saw that man being in power , did not , could not rightly consider his own frail condition , and therefore that God must manifest them , in his righteous judgement , or by his word unto themselves , and make them know their own natural vileness , and that they are , as to outward respects , but as the beasts that perish , Psal. 49.20 . as Psal. 82.6 , 7. ye are Gods by office , but ye shall die like men ; so here , men by reason , by power , by dignity , But ye shall die like beasts . Others thus , That they might clear , or purge God when he judgeth them , and shall make them see that they lived like beasts , Psal. 51.4 . Others , that God indeed hath chosen and advanced them to dignity , but by what is seen , and doth outwardly appear of them , they are by their cruelty and injustice , no better then beasts ; as Mic. 3.3 . Zeph. 3.3 . That they themselves are Beasts ] Heb. A Beast . Or that these are as a Beast to those , or as a beast to one another ; the singular number is put collectively , they act the part of all kind of hurtful beasts one towards another : so Christ called Herod a fox , Luk. 13.32 . and the hypocritical Jews , vipers . Luk. 3.7 . See Psal. 22.12 , 16. & 10. & 57.4 . 2 Tim. 4.17 . Ps. 80.13 . Ezek. 22.27 . Jer. 5.6 . Psal. 68.30 . Amos 4.1 . Mat. 7.6 . 2 Pet. 2.22 . Ezek. 2.6 . Some render these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Secundum rationem humanam ; and thence infer , that Solomon speaketh here according to the judgment of carnal and corrupt reason , and under a Prosopopoeia , doth deliver the judgment of Atheists and Epicures , touching the mortality of the Soul , and the total parity of condition between men & beasts in regard of mortality , who thence allow themselves in all kinds of violence , oppression and luxury : and so they understand all that follows to the end of this Chapter , to be spoken as in the person of an Epicure and Atheist : The same events happen to man and beast , their end the same , their original and matter the same , their senses , breath , notions the same , their soul alike earthly , for who knows that mans goes upward more then a beasts , and therefore it is equal , that they should live sensually , without fear or care for the future , as beasts do . But the necessity of such a sense doth not appear , since the wise mans purpose here seemeth to be no other but to humble the highest of men , as in the former words , by consideration of Gods Judgement over them ; so in these to the 21. verse , by the consideration of their own mortal and earthly condition ; wherein as to many particulars they agree with the brute beasts : for he speaks not here of mans immortal or heavenly Condition ; but throughout this Book the Scope is to shew the vanity of earthly things , and of humane actions in order unto things under the Sun ; which vanity is by no means to be remedied , but only by the fear of God. The vanity of all the honours and labours of this life , he here discovereth by the equal condition in mere outward respects between men and beasts . V. 19. For that which befalleth the sons of men , befalleth beasts , even one thing befalleth them ] For as for the Event of the sons of men , and for the Event of beasts , one Event is to them both , Psal. 49.10 . as the one dieth , so dieth the other ] Or , as is the death of the one , so is the death of the other , Chap. 2.15 , 16. they have all one breath ] They draw in and out the same air ; by the same kind of vital organs , mans breath is in his nostrils , as the breath of beasts , Isa. 2.22 . Job 27.3 , 4. Gen. 2.7 . He speaks not of the soul of man , but of Animal and vital breath , which is common to both , Ezek. 37.5.10 . So we read of the common provisions which God makes in regard of this life , for beasts , birds , fishes , and men , and the common fate which attends them all , Psal. 104.11 , 12 , 14 , 15 , 21 , 23 , 27 — 30. so that a man hath no preheminence above a beast ] In outward respects , without piety to raise him above a mere corporal and sensual use of them : nay in many outward things beasts have the preheminence , some more strength , others more agility ; some more exquisite senses , others longer life , most more healthy , more hardy , able to work more , able to bear and endure more , then man. for all is vanity ] All equally vain and mortal . V. 20. All go into one place , all are of the dust , and all return to dust again ] As they agree in one vital principle , so are they subject to one Law of mortality , their original , in regard of bodily constitution , the same , and by dissolution their condition in regard of bodies the same , Gen. 3.19 . Job 34.15 . Psal. 22.16 . We must still remember , that he speaketh of mans mere natural condition , as he is under the Sun. Otherwise , in regard of mans future condition , his body is again to be raised , and brought to Judgement . V. 21. Who knoweth the spirit of man that goeth upward , and the spirit of the beast which goeth downward to the earth ? ] It is true indeed there is a future happiness belonging unto men who have immortal souls , which beasts have no right unto , nor are capable of ; The soul of the one goes upward , Chap. 12.7 . Luk. 18.22 . Act. 7.59 . whereas the souls of beasts perish . But no man can by sense discern the ascent of the one , or the descent of the other ; and Solomon speaks not of mans future celestial happiness in this Book , but of the vanity of all outward things , without true piety , to satisfie the heart of man while he is under the Sun. As for the other celestial happiness , it cannot be discerned by a natural disquisition , but is revealed in the word unto a few , 1 Cor. 2.9 — 11. V. 22. Wherefore I perceive that there is nothing better , then that a man should rejoyce in his own works ] He repeats his former conclusion , Chap. 2.23 . & 3.13 . from these vanities , since there is so little difference in outward things between a man and a beast ; therefore to remedy this vanity , he is in the fear of God , while he liveth , to enjoy with cheerfulness and contentment his own labours ; for that only which he so doth enjoy , is his own portion : and not to trouble himself with thoughts or cares for the future , since being gone , he hath no more share in them , nor knowledge of them . for who shall bring him to see what shall be after him ? ] If he h●ard them up for others , and use them not himself , what good will he have of them when he is gone ? Who can foretell him what use shall be made of them , what good shall be done with them ; therefore let him take comfort of them himself before he die , Chap. 5.18 . CHAP. IV. HAving shewed the vanity of oppression , and injustice in those who are in place of power and judgement , who carry themselves like beasts to their brethren , and must themselves die like beasts , un-desired , un-lamented . He sheweth further in this Chapter divers other vanities , which are consequents upon oppression , and misgovernment ; both in persons oppressed , whose life is a weariness to them , Verse 1 , 2 , 3. and in other men ; who thereby are subject to be envied for their industry and prosperity , Verse 4. and thereupon some foolishly give over all imployments , Verse 5 , 6. Others scrape together what they can get , and live privately alone , out of the eye of the world , and from being observed , Verse 8. and thereupon he returneth to shew the vanity even of the greatest power , when it thus oppresseth the people , Vers. 13 , 14. yea , the most regular power , through the mutability of the affections of the people , Verse 15 , 16. Vers. 1. SO I returned , and considered all the oppressions , &c. ] Returned and considered , ( i. e. ) considered again ; the verb is put for the adverb , as is usual in Scripture , in verbs which signifie repeating , or iterating of an action ; as Gen. 25.1 . Abraham added and took a wife , ( i. e. ) took another wife , or married again . Psal. 106.13 . They made haste and forgat , ( i. e. ) They soon forgat : Hos. 9.9 . They were profound , and corrupted themselves , ( i. e. ) They deeply corrupted themselves : So Isa. 64.4 . Gen. 26.18 . Rom. 10.20 . Psal. 6.10 . He had considered violence and injustice in the seat of judgement , before Chap. 3.16 . and had shewed the vanity of that , and yet notwithstanding that a good man should endeavour to rejoyce in his labours . But when he looks on it again , he finds instead of rejoycing , nothing but the tears of oppressed men , without strength in themselves , without comfort from others , which must needs render their live● very grievous and irksome to them . all the oppressions ] It importeth , either violent , or fraudulent detaining of mens goods or rights 〈◊〉 them , Jer. 22.3 . Luk. 3.14 . and 19.8 . 1 Thess. 4.6 . Jerem. 5.26 , 27. and behold the tears of such as were oppressed ] The greatness of this evil is set forth , 1. By the grief of such poor oppressed persons , it squeezed forth tears out of their eyes , Lam. 1.2 . 2. By their helplesness , they had no comforter : It is some ease of a man in sorrow , to see others pity him , and a great aggravation of misery to be without a comforter , when a mans adversaries are so powerfull , so malicious and cruel , that others are affraid , so much as to pity him , Job . 6.14 , 15. and 19.21 . 3. By their impotency to escape from the hand of their oppressours . So much is implyed in the next words , which way ever we read them , whether so , as to repeat the negative of the former clause with the later , which is usual , Psal. 1.5 . Job 30.20 , 25. & 31.20 . thus , And no power from the hand of their oppressours , namely , to escape from them . They have no power but to weep , none to help themselves . Or else , as we read it , On the side of their oppressors there is power , so much as to keep others from comforting them . So the word hand , is sometimes rendred by the word side , Psal. 140.6 . Prov. 8.3 . The doubling of that clause , notes the sadness of their condition ; as Job calls once and again for pity , Job 19.21 . V. 2. Wherefore I praised the dead which are already dead , &c. ] I esteemed the dead more happy . The dead which are already dead ; this is emphatical ; our mortality , makes us , as it were , dead while we live , much more our lusts , Matth. 8.22 . Eph. 2.1 . 1 Tim. 5.6 . Rev. 3.1 . Prov. 9.18 . There are dead men that are yet living , and dead men that are already dead . Men are said to be dead likewise that are in any desperate condition , under any invincible calamity , as Jews in Babylon , Isa. 26.19 . Ezek. 37.11 , 12 , 13. 1 Cor. 15.31 . 2 Cor. 1.9 , 10. Oppression is , in the Scripture account , a killing , a devouring of poor men , eating them up , gnawing their bones , Hab. 1.13 . Psal. 10.8 — 10. & 14.4 . Zeph. 3.3 . Ezek. 22.27 . Mic. 3.2 . 3. Psal. 8.3 , 4 , 5. The emphasis then of the place is this , I esteemed those more happy who are already quite dead , then those who do thus continually die , and languish away under the cruelties of their oppressors . This may seem to be spoken after the judgement of the flesh , because grievous miseries and oppressions make men weary of their life , and chuse rather to die . Death is a haven to such a soul after shipwrack , Job . 3.13 — 16. Jon. 4.3 . 1 Reg. 19.4 . And indeed life being the greatest of mere outward blessings , and that whereunto all the rest are ordered , Matth. 6.25 . it can hardly be either rationally or piously undervalued , because of the evils which crush and lie heavy on it , or the contrary thereunto desired , save only in order to the escaping evils which are worse then death , and to obtaining of good things which are better then life . In which sense the Apostle desired to depart , that he might be with Christ , Phil. 1.23 . Therefore he here speaketh according to the judgement of men under oppression , and who lie g●oaning and sighing amidst many miseries , whose reason is darkned by the weight of their sorrows ; for oppression , in this sense , makes even a wise man mad , Chap. 7.7 . more then the living who are yet alive ] By the living who are yet alive , he seems to mean those poor men , who languish and pine away under their oppressions , of whom we can say only , as we do of a man ready to die , He is yet alive , his breath is not quite gone , he doth live , and that is all ; as Luk. 10.30 . He doth not simply prefer death before life ; but the ease and quietness of death , before the miseries and sufferings of a dying life , Job . 3.17.18 , 19. V. 3. Yea , better is he then both they , &c. ] He speaketh only according to the judgment of sense , and with relation to the greatness of outward miseries , which he , who is yet unborn , hath not seen in others , or felt in himself , Job . 3.10 . & 10.18 , 19. seen the evil ] To see good is to enjoy it , Chap. 2.24 . To see evil is to have experience of it , and to suffer it ; in which sense the Serpent told Eve , that her eyes should be opened to know good by the loss , and evil by the danger of it , Gen 3.5 . and this kind of not being , or not having been born , though it cannot reasonably or piously be preferred before a sorrowfull life , which will consist with the fear of God , yet it may , before a cursed condition , which sinks a man under the wrath of God , Matth. 26.24 . Here then we may observe , 1. The sad condition of men under the power of oppressors , when they have not so much abatement of their Misery as to be pitied . 2. The cruelty of powerfull oppressors , which deterrs others from compassionating those whom they oppress . 3. The dangerous temptation which oppression exposeth men unto , even to be weary of life , as we see in the case of Job , Jonah , Eliah , and others . 4. The inconvenience in cases of difficulty , which relate any way to conscience , to consult with carnal reason , which will easily lead us into extreams . V. 4. Again , I considered all travel and every right work ] Here he proceedeth to another vanity , arising out of the former of oppression and misgovernment , under which men usually are discouraged from all ingenious and usefull undertakings , from all noble enterprizes of any sort , by reason of the envy and danger , which , partly through the jealousies of superiours , partly through the malignancy and evil eye of equals , or inferiours , they are by their eminency and industry exposed unto . By every right work , we are to understand not so much works done in integrity towards God , as the ingenious and accurate works of humane issue , done by the wisdom and practick cunning of Artificers in any kind ; such as the wisdom of Bezaleel , Exod. 31.3 , 4. and Hiram , 1 Reg. 7.14 . that for this a man is envied of his neighbour ] That the more he deserves for his industry , and ingeniousness of invention , the more he is exposed to envie and danger ; envie being like those moths and cankers which usually feed on the richest garments , as we see in many examples , Gen. 4.5 . Numb . 11.27 — 29. 1 Sam. 18.7 , 8. Gen. 26.12 — 14. & 37.8 . 1 Sam. 17.28 . Dan. 6.3 , 4 , &c. And this is a great vanity and disappointment , when that from whence a man might have expected credit and thanks from the world , shall procure him hatred and danger , and must needs thereupon be a great disquieting of heart , and discouragement against so fruitless endeavours , Prov. 37.4 . Psal. 73.12 , 13. V. 5. The fool foldeth his hands together , and eateth his own flesh ] This is one fruit of this danger and envie , taken up by foolish and sloathfull men , they refuse to take pains , and rather chuse to be poor then to be envied . Here is the character of an idle person , 1. He is a fool , to make so absurd an inference , that for fear of envie and trouble , will not only neglect duty , but undo himself . 2. He foldeth his hands ; puts himself into a posture of idleness , composeth himself to do nothing . Labour requireth the stretching forth of the hands , Prov. 31.19 . Laziness wraps them up in one another , Prov. 6.9 , 10. & 26.14 . & 19.24 . 3. He eateth his own flesh ; bringeth himself to extreme poverty , contracteth weakness in his body , enfeebleth his mind , wasteth his stock , consumeth his family , bringeth the curse of beggary upon himself and his . For as the diligent hand maketh rich , Prov. 13.11 . So the slack hand maketh poor , Prov. 10.4 . He thinks it a part of wisdom to spare his pains , and sit quiet ; and because he cannot attain so much dexterity and skill as a other man , therefore enviously to sit down and gnaw his own flesh , either with hunger or indignation , Prov. 26.16 . Whereas indeed he is a fool , ( i. e. ) 1. A wicked man , in neglecting the duty of labour , which he oweth to himself , to his family , to his generation , and whereunto by the ordinance of God he is appointed , Gen. 3.19 . Tit. 3.14 . 1 Thess. 3.10 , 11. 2. An absurd man , to reason himself into contempt and beggary , and to be cruel to himself , because he is fretted at other men , Prov. 11.17 . Ps. 27.2 . For as he had before touched the vanity which ariseth from others , so here that which ariseth from a mans own self . V. 6. Better is an handful with quietness , than both the hands full with trouble and vexation of spirit ] This may be here taken , either as Solmons own words , and then to import a seasonable remedy against the evils here spoken of , viz. envy , idleness , and covetousness , namely , sweet contentment with a competent estate , rather than vexation with a greater , Prov. 15.16 , 17. & 17.1 . Ps. 37.16 . Luk. 12.15 . Or rather as the words of the sluggard , and then they are his apology for his laziness : If he strive to excel in his profession , he shall many waies disquiet himself , he cannot do it without much travel , nor after all that travel be free from much envy & danger . And therefore he rather chuseth a smaller portion , with more ease and contentment . In which , there is a great deal of false arguing ; 1. It is false , when he calleth his slothful and idle way of living , rest or quietness . For true tranquility of mind is the consequent of a fruitful conversation , Ps. 119.165 . bodily rest a fruit of honest labour , Ps. 127.2 . Eccl. 5.12.2 . It is false , when he calleth industry in a mans course of life , vexation of spirit , whereas honest labour taketh off the heart from many vain thoughts and desires , which would more sorely vex it . 3. It is a great prophaness to palliate his own sin , under the name of rest and quietness of spirit , and under the protection of Gods own truth to find an hiding place for his bruitishness and sensuality ; as Saul pretended sacrifice to excuse rebellion , 1 Sam. 15.15 . 2 Sam. 15.7 , 8. Prov. 7.14 , 15. Hos. 12.8 . 1 Reg. 21.9 . 4. It is alike prophaness to give ear to the wisdome of the flesh , against the duties of our calling , and to argue from inconveniences , which we fear to discourage our selves from those labours which God hath promised to bless . God saith to encourage us unto duty , That his light shall shine on our waies , he will comfort and bless us in them , and his angel shall keep us in our waies , Ps. 91.11 . but the sluggard saith to discourage himself , There is a Lion in the way , Prov. 22.13 . as if Lions were more terrible to affright , than Angels to protect . 5. It is a vain conceit , to think contentment is tied unto a small estate , and vexation to a greater ; whereas true content knows as well how to abound , as how to want , Phil. 4.11 , 12. and discontent will make men as anxious , as froward , as impatient under a small estate , as craving , hoarding , coveting under a greater , Prov. 30.9 . Ps. 59.15 . The words of this verse are proverbial , the former part , by the word handful , expressing a little estate ; as Ps. 72.16 . Ezek. 13.19 . The other , by hands full , a greater and more plentiful , gotten with all the strength and labour of the whole man , Mic. 7.3 . V. 7. vanity under the Sun ] Another vanity , and quite contrary to the former ; as fools when they avoid one extreme , fall into the other . V. 8. There is one alone , &c. ] One , ( i. e. ) one by himself ; as Gen. 19.9 . and not a second ; that is , either no companion , or member in his family to provide for , or no heir to succeed him in his estate ; none for whom he can say , It is this man for whom I labour . See v. 15. neither child nor brother ] His labour is not founded in any natural love of those for whom he is bound to provide , 1 Tim. 5.8 . Gen. 47.12 . Prov. 17.17 . but meerly on the inordinate love of riches themselves . This covetous wretch is here described , 1. By his solitariness , he lives all alone , he cannot endure two months in a house . 2. By his excessive labour ; there is no end of all his labour : He toyls infinitely , and without measure , Isa. 2.7 . Job . 22.5 . Some by labour , understand wealth gotten by labour . He hath a vast estate , and yet is as greedy as if he had nothing . 3. By his insatiable desires , neither is his eye satisfied with riches ] He hath enough for his back , his belly , his calling , the decency of his state and condition , but he hath not enough for his eye . Though he can but see it , and have no use of it , yet he is displeased that he sees no more . The eye is the instrument of coveting , 1 Joh. 2.16 . Josh. 7.21 . Chap. 1.8 . & 2.10 . A covetous man , though he have as much as his eye can see , yet he would have more still , Isa. 5.8 . Hab. 2.5 . Prov. 30.15 . Job 40.23 , 24. 4. By his folly and inconsiderateness , he doth not weigh with himself the absurdity of his so living , he still goes out of himself in labour after riches , but never comes to himself , to reason and argue the case , or to call himself to an account of his doings , Jer. 8.6 . Luke 15.17 . Ps. 4.5 . 5. By his Inhumanity and self-cruelty , denying those comforts to himself , which God hath given him , using himself worse than God would have the Oxe used in the Law , Deut. 25.4 . Treading out the corn , and yet muzling himself , Chap. 6.2 . 6. By the groundlesness of this cruelty , He hath none , while he lives , for whom he doth it , and when de dies , he leaves no heir , kinsman , second to enjoy it , but undergoes all his toyl , and bereaves himself of all comfort , for he knows not whom , Ps. 39.6 . The censure of all which is , that it is vanity , and a very sore and grievous affliction . V. 9. Two are better than one ] Good more than one : so the comparative useth to be expressed ; as Chap. 7.1 , 2 , 3 , 5 , 8. Prov. 8.11 . Hag. 2.10 . upon occasion of the solitary life of this miser , he sheweth the benefit of society , and mutual helpfulness which thereby one man affordeth unto another , therefore God made woman for a companion and an helper unto man , Gen. 2.18 . and Christ sent forth his Disciples by Two and Two , Mar. 6.7 . Luke 10.1 . not only that they might be joyful witnesses of the truth which they were to deliver , as Moses and Aaron , Joshua and Zorobbabel , in reference unto whom we read of , Two witnesses , Rev. 11.3 , 4. and in that respect the Apostle usually joyneth one or two more to himself in the inscription of his Epistles , as joynt witnesses of the truth of the doctrine therein delivered , 1 Cor. 1.1 . 2 Cor. 1.1 . Phil. 1.1 . Coloss. 1.1 . 1 Thes. 1.1 . But withal , That they might with more ease and success carry on the ministery , wherein they were imployed , and help mutually to strengthen , to encourage , to comfort one the other . because they have a good reward for their labour ] Or , a Benefit mutually from each other in their labour , by counsel , by comfort , by assistance and co-operation , by supply of any want , or infirmity which may befall each other , 1 Sam. 23.16 , 17. 2 Cor. 8.18 , 19 , 22. Act. 13.2 , 5. Prov. 27.17 . Act. 19.29 . Phil. 4.3 . They do both promote the common good , they do the more easily compass it , they do the more sweetly enjoy it . This mutual benefit is further opened 〈◊〉 some particulars of mutual danger , mutual rest , and mutual defence . V. 10. If they fall , ] That is , if one or either of them fall , the plural is used distributively or partitively to either of the singulars : as , The wicked men they flye , Prov. 28.1 . i. e. every man. She shall be saved , if they abide , 1 Tim. 2.15 . i. e. if any of them abide . Falling , here , may be understood in all senses , for corporal falls , into a pit , from a horse or the like . Metaphorically , if they fall into diseases , disgraces , dangers . Spiritually , into sins or errors . In any adversities , The society of friends is useful to pity , to restore , to support , to convince , to comfort . Whereas such a solitary worldling as he spake of before , is forsaken of all , and hath none to stand to him . This is sometimes the lot of the godly in trouble , but then God stands by them , Ps. 22.11 . 2 Tim. 4.16 , 17. But woe to him that is alone ] Woe to him , is in the Original , one word made of two ; as is observed out of Kimchi . It is here an interjection of grieving , with a denouncing of some evil which is coming towards a man : It is once more used in this Book , Chap. 10.16 . and hardly at all elsewhere in that sense . Woe to him that is alone , or , to him that One , when he falleth , and there is not a second to lift him up . V. 11. Again , if two lye together , then they have heat , &c. ] This also may be understood not only literally , as 1 Reg. 1.1 , 2. but metaphorically for all kind of mutual assistance , and encouragement in any work which is to be done , Heb. 10.24 . Luke 24.32 . V. 12. And if one prevail against him ] i. e. Some stranger or third person assault , and be too hard for him , that is , for one of the two , then two or three shall stand against that One , and shall be easily able to resist him . See 2 Sam. 10.11 . Jer. 41.13 , 14. Ps. 127.5 . This is another benefit of society and friendship , aid & protection against assaults , whether outward , or spiritual in Temptations from Satan . In all those , and so proportionably in all other cases , in war , in peace , in danger , in business , day and night , in the multitude of counsellors there is safety , Prov. 11.14 . & 14.22 . provided that this Society be undertaken in the fear of God , and in good and lawful things , otherwise , combinations in wickedness are cursed , Ps. 64.5 , 6 , 7. Ps. 83.3 — 9. Nahum 1.10 , 12. Prov. 11.21 . two shall withstand him ] Or , stand before him with confidence and courage to help one another . Standing , is a military posture , Ephes. 6.11 , 13 , 14. Ps. 94.16 . Esther 8.11 . Standing before one , as an enemie to destroy him , Rev. 12.4 . Hence that expression of looking one another in the face , 2 Chron. 25.17 . a threefold cord , or a triple twisted threed , is not easily broken . ] A Proverb setting forth the strength and benefit of concord and society . V. 13. Better is a poor and wise child , &c. ] From this verse to the end of the Chapter , Solomon proceedeth to set forth the vanity of the Highest and most eminent condition amongst men , namely , of Kingly dignity , which he sheweth both in foolish and wilful Princes , who refuse to be counselled , and in all other , be they never so circumspect . To manifest the former , he taketh first one of the most contemptible persons one could think on , and compares him with one of the most honourable , a child to an aged man , a poor child to a potent King. Childhood is alone very contemptible , and exposed to neglect and scorn ; looked on as rash , heady , unstayed , without judgement or experience , Isa. 3 , 4 , 5. 1 Reg. 3.7 . 1 Cor. 14.20 . Eph. 4.14 . 2 Chron. 13.7 . Hereunto poverty being added , will make such an one much more neglected , Eccles. 9.15 . Jam. 2.3 , 6. Prov. 14.20 . 1 Tim. 5.12 . on the other side , old age alone is venerable , though but in an ordinary person , Lev. 19.32 . Isa. 3.2 , 3. Gray hairs alone are a Crown , and beauty , Prov. 16.31 . how much more honourable , when they are joyned with a Crown ; yet this poor child being wise , is preferred before that aged King being foolish and intractable ; as Prov. 19.1 . The wisdome of such a child here , is his knowledge of God in his word , whereby a young man is instructed how to order his waies , as that of Timothy , 2 Tim. 3.15 . Ps. 119.99 , 100. The foolishness of such a Prince is , He knoweth not to be admonished , He cannot counsel himself , and he will not be counselled by others . So , not to know , doth import a foolish obstinacy and impotency in the mind , a neglect of what is offered unto a man to consider of , Isa. 56.11 . & 7.16 . contrary to that which is called knowing , or considering in the heart , Deut. 8.5 . Prov. 29.7 . Here we see , 1. That wisdome makes the meanest person honourable , maketh the face shine , Chap. 8.1 . 2. That the fear of God teacheth children wisdome , 2 Tim. 3.15 . 1 Sam. 16.18 . & 18.5 . Ps. 119.98 , 100. Dan. 1.20 . 3. That intractableness of heart against counsel , is an evidence of folly . Solomon , though the wisest of Princes , yet had a Counsel about him of aged and the most able men , whose counsel Rehoboam rejecting , shewed his weakness , 2 Chron. 10.6 . & 13.17 . 4 That old age , and power , without a corrective of wisdome , are very likely to render men wilful , and opinionative , Job 32.9 . V. 14. For out of prison he cometh to reign ] Out of the house of men bound , Judg. 16.21 . Gen. 40.3 , 7. Isa. 14.17 . from the midst of bonds and fetters . He cometh ] Namely , the poor and the wise child : For these words are a confirmation of those before , from the event which hapneth to both , The wisdome of the child advanceth him from a prison to a throne , from chains to a Crown . The obstinacy and folly of the other , hurrieth him from power to poverty ; from honour to contempt . Out of prison he cometh to reign i. e. from the lowest and most obscure condition , Job 5.11 . Ps. 113.7 , 8. Gen. 41.14 , 39 — 44. 2 Sam. 7.8 . Dan. 2.25 , 48. & 3.26 , 30. & 6.3 . whereas also he that is born in his kingdom becometh poor ] Or , whereas he in his kingdom is born poor , i. e. is made poor . So passing from one condition to another , is a kind of birth : but the other sense is more emphatical , he who from his childhood was a King , and in actual possession of his Throne , becometh poor , Ps. 149.8 . Job 12.19 , 20 , 21. 2 Chron. 33.11 . & 36.3 , 4 , 6. 2 Reg. 25.6 , 7. Dan. 4.30 — 33. V. 15. I considered all the living , which walk under the Sun , with the second child that shall stand up in his stead ] These two verses set forth another vanity attending upon Kingly power , not for the fault of the person , but through the inconstant and fickle disposition of the people , who ever have , and ever will be given to changes , worship the rising Sun , and grow weary of him who is likely soonest to leave them . all the living ] That is , all the present generation of men living under a present Prince or Government . He speaks of the generality of men , and therefore expresseth them under a general notion of living men , Job . 30.23 . Dan. 4.17 . And withal , to intimate a ground in them of what he here considered , when the father is going away , and the son ready to succeed , they think that they must live and be preserved by the living , and not by the dead , and accordingly worship him under whom they expect protection and preservation of life ; for , for that end was Government instituted , 1 Tim. 2.2 . which walk under the sun ] Elsewhere , which see the sun , Chap. 7.11 . another expression intimating this to be the popular humour of the generality of men , o● the vulgar people , who go up and down the streets ; as the vulgar are distinguished from the greater and nobler sort , Jer. 5.1 , 4 , 5. or walking may be joyned with the following words , viz. with the second child ] I observe that the generality of people walk with the second child , joyn themselves unto him , and flatter and crouch to him , forsaking in their affections and behaviours the father , because he is about to forsake them . which shall stand up in his stead ] Namely , in the fathers or predecessors stead . By standing up , he meaneth , rising to the Throne , Dan. 11.2 . they look on the predecessor as falling , sinking , lying down , stooping towards the grave , and therefore apply themselves to his heir . Whereby he noteth as the unhappiness of Princes , who if they live long , live to see their glory dye before themselves ; so the fickleness of the generality of the people , who do not honour Rulers for their office sake , as they ought to do ; and especially should reverence it the more , by how much the more experience they have had of happiness under it , Rom. 13.1 — 5. 1 Pet. 2.13 , 14 , 15. but honour them meerly out of interest and self-respect , not considering so much present duty , as future advantage . There is naturally in the minds of the people a weariness of being long under one Prince , a querulousness and repining at every thing which pincheth them , and thereupon a desire to change him for the next , not so much out of choice or assurance that he will be better , but out of natural levity and inconstancy ; as sick men change beds , chambers , couches , but carry their disease with them , they love changes for the very change sake , 1 Sam. 8.5 , 18 , 19 , 20. and 12.12 , 13. 2 Sam. 15.12 . 1 Reg. 2.15 . 2 Sam. 20.2 . Prov. 14.21 . V. 16. There is no end of all the people , &c. ] By all the people , he meaneth the giddy and inconstant multitude , whose levity and discontent with their present estate , is the cause that they thus desire continual changes , and reject to day whom yesterday they adored . There is no end of all the people , or to all the people ] There are infinite numbers of people in every age and generation who stand thus affected : it is not a contingent or unusual thing , but very common . It is not a vanity which Princes have experience of only sometimes , as in some few persons ; but it is the general disease of the vulgar , to stand thus variously affected towards their Princes in all ages . So this phrase , There is no end , is used to express a great or infinite number , Isa. 2.7 . supra , vers . 8. Job 22.5 . Nahum . 3.3 . Again , There is no end to all the people ] The people never put an end or a stop to this vanity , but it passeth on , from one generation to another . They which went before did so , so do these now , and so will they do which follow . 3. By no end , may be meant no satisfaction to desires , no through and fixed acquiescency of heart in the people towards their Princes , they will still entertain expectations of new men , and new events to satisfie their desires . So the word End , is used for that wherein the heart may acquiesce , and look no further for something else , Prov. 23.18 . They do not terminate and fix their affections in one man , be he never so wise or worthy , but grow weary of him , and joyn themselves unto his Successor . even of all those that have been before them ] Namely , before the father and the son , or successor which was second unto him . The word [ before ] may signifie either in the presence of them , i. e. who have been officers under them , or done service , and born allegiance to them , 2 Sam. 16.19 . 1 Reg. 10.8 . or else an antecedence in time unto them . They who were before them , did thus languish in their affections to the father , and apply themselves unto the son . They also that come after shall not rejoice in him ] i. e. In the son , unto whom now they seem so zealously , and with so much loyalty to joyn themselves . not rejoyce ] That is , they will be weary of him , troubled with him , wish themselves freed from him . The verb negative by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seems to import the Affirmative contrary unto it , as is usual in Scripture , Exod. 20.7 . Prov. 17.21 . Zach. 8. ●7 . Rom. 4.19 . This then is Hereditary to all people , There is no End of it , they can never be setled or contented with the present estate , as they before did dislike the father in expectation of the son , so they after will cast off the son in expectation of the grandchild , and so it will be in all generations . This is vanity and vexation of spirit ] This must needs be matter of indignation & grief to Princes , to see so much falseness and inconstancy in their people , to see their Honour grow old & decrepit with their bodies . CHAP. V. THe Wise man having spoken of the vanity which attendeth on the very highest condition of men here below ; seems here to make a kind of digression , and to go yet higher unto the consideration of that which principally concerns man in this Life , to wit , The worship of God. This is the supreme Remedy of all the other Vanities , and may seem here to be subjoyned ( as also it is in the end of the Book ) to that purpose , to shew , that though neither knowledge , nor pleasures , nor honours , nor crowns can make men happy , though it be beyond the sphere and activity of any Creature to administer compleat tranquility to the heart of a man , yet even in this life a man may be happy by worshipping of God , and Communion with him . As if he should have said , We have gone through the World , and sought high there for satisfaction , as ever any man could arrive , even to Crowns and Thrones , and yet have missed of it . It remains therefore that we go higher yet , before we can be truly happy , and that is from the World to the Sanctuary ; from the Thrones of Princes , to the Thrones of Grace ; from the Creature , to God , In whose service alone there is compleat felicity . But besides this I take it , the scope of the wise man is , by way of Prolepsis or answer to a tacite objection , to discover yet a higher and a stranger vanity than any he had spoken of before , namely vanity in the worship of God , not as it is in it self , but as it is performed by vain & foolish men . They might say , we do easily agree with you in all that you have said , we know we must look above the Creatures , if ever we intend to arrive at true Happiness . Therefore what pains soever we take about things under the Sun , yet we seek for our Happiness ▪ no where but in God , and in his service . Solomon now , acknowledging the truth of this in the Thesis , That the Worship of God is the true felicity of man in this life , doth withall assure these men , that they may put vanity in the very Worship of God , and render that by their foolish and carnal performance wholly unprofitable to any such end , yea there may be therein divers vanities , vers . 7. for discovery and avoiding whereof , he prescribeth a solemn caveat to those , who being convinced of vanity in the Creatures ▪ do go to God in his Worship to mend themselves . This is , 1. General , relating to all parts of Gods Worship , which is in our Approache● unto God , to look to our affections , and to prepare our hearts to meet with him , not resting in outward sacrifices , which are but the oblations of fools , who think they do well , when in truth they do the contrary , vers . 1. 2. Particular , in some species of worship : 1. In Hearing , which he saith must be done with Readiness , with a docile and tractable spirit , yielding up it self to the whole counsel of God , vers . 1. 2. In Prayer and speaking unto God , where is first condemned a double Vanity ▪ Rashnesse of tongue , Hastinesse of heart , both enforced by consideration of Gods Greatnesse , and of our own Vilenesse , vers . 2. Secondly , prescribed fewness of words , without vain and unnecessary babling , and that because of Gods Majesty , and the folly of so doing , vers . 3. 3. In Vowes , which being once made , are to be performed , and that cheerfully , without grudging or delay ; which doctrine he doth , 1. prove , 2. vindicate from shiftings and excuses . He proveth it , 1. By the the folly of the contrary course , it argues a levity of spirit to dally , and to be off and on with God , who as he is constant himself in all his Promises , so he expecteth constancy from us in all ours . 2. By Gods dislike of such folly and falseness , vers . 4. Next he vindicateth it from a double excuse which men are apt to make : 1. It was free for me to vow ; the thing was in mine own power , therefore it is not so hainous a thing though I do fail , because I was not bound to what I vowed till I had vowed it . This he answereth , That it had been better to have kept this Liberty still , and not to have vowed , then after vowes to resume Liberty when it is too late , vers . 5. 2. But I was mistaken , there was an Errour in my Vow . To this he gives a double answer , and sets it on with weighty considerations : First , Look well before thou vow , that thou do not bring a bond of sin upon thy self : Suffer not thy mouth to cause thee to sin . Secondly , Take heed of pretending errour and oversight , out of unwillingnesse to do what thou hast promised : Say not that it was an errour . For consider , 1. Thou art in the presence of the Angel. 2. Thou provokest Gods anger . 3. The damage which by that anger thou wilt suffer , he will destroy the work of thy hands , disappoint thee in that benefit , the preservation whereof thou didst aym at in excusing thy Vow . 4. The folly of such vain excuses . There is a vanity in all parts of Worship when undertaken by fools or wicked men : the fools sacrifice , vers . 1. the fooles voyce , vers . 3. the fooles vow , vers . 4. Divers vanities in all this , vers . 7. Now having shewed the vanities in the carnal performance of Divine Worship , he doth ( as he had done formerly in the other Vanities which he spake of before ) prescribe a Remedy of this also , viz. The inward principle of all Right and spiritual Worship which is to fear God , vers . 7. And because it might be objected , That Piety it self is not likely to secure a man's tranquility and peace , in as much as we find poor and righteous men every where , all a Province over , oppressed and persecuted by great men in high place : he removeth this objection , 1. By shewing the compassion of God and his Justice , He sees and regards it . 2. The greatnesse and power of God , that he is higher then any of those that oppresse his servants , vers . 8. Now he proceedeth to another Vanity , which is in Riches and outward possessions . They are of two sorts ; 1. Substantial and Real wealth , in the profits and Fruits of the Earth , Corn , Cattel , &c. 2. Instrumental , in that which is by mens agreement made a measure to other wealth , viz. silver and gold . Concerning both which he sheweth , 1. The excellency of the former , in regard of real and general profit , before the later , verse 9. 2. The vanity both of the one and the other , when 1. inordinately loved . 2. Immoderately increased . This vanity is shewed , 1. Absolutely , in that the Inordinate love of them is unsatisfiable , vers . 10. and that troubles and cares are proportionably increased in the Increase of them , vers . 11. 2. Comparatively , and that 1. in respect of any Real benefit and good in the fruition of them . The owner hath no more true profit by them , ( further then that he looks on them as his own ) then any of his friends and servants , who are fed and cloathed by them as well as he : onely his cares are increased . 2. In respect of consequent rest and quietness , the servants heart is lesse troubled , his body more refreshed then the owners , vers . 12. 3. In regard of the evill effects of Riches : 1. The damage and hurt which sometimes a man layes up with them against himself , vers . 13. 2. The uncertainty of their abode with a man , having hurt the owners , they perish themselves , vers . 14. 3. The certainty of parting with them , They must dye , they cannot carry one handful away with them , vers . 15 , 16. 4. The sordid and uncomfortable use of them , vers . 17. 5. Impatiency and fretfulnesse in parting with them , or in getting of them , vers . 17. Lastly , he gives the Remedy of this Vanity and Vexation , in the right use of Riches , viz. In a free and cheerful enjoyment of them : which is here commended , 1. By its goodness to the owners . 2. By its comelinesse and commendablenesse towards others . 3. By its Equity , It is the fruit of a mans Own Labour , and provided for his Own Life . 4. The End of it , and his Right to it , It is His Portion , all that he is ever like to get by it , vers . 18. 5. The Author of it , it is a special gift of God , 1. To give Riches . 2. To g●ve an heart to enjoy them , vers . 19. 6. Freedome hereby from the trouble of all his Labours , when himself tastes the fruit of them , and hath experience of Gods special blessing , in answering the desires of his heart , and causing h●m comfortably to enjoy them , vers . 20. Vers. 1. KEep thy foot when thou goest to the house of God ] He had gone up and down the World , from Learning to Pleasures , from Pleasures to Honours , from Honours to Thrones , to find out Happinesse , and had met with nothing but Vanity . Now he sends us to a fitter place to find it , The House of God , whether his Temple , or other Synagogues , where God is present to those that serve him , here they shall find remedies against the vanity of other things , and that which will stay and fix their hearts , Psal. 73.16 , 17. Psal. 4.6 , 7. Onely we must take heed of putting vanity into Gods Worship , lest we be there disappointed of our ayms , as well as elsewhere . This Caveat he gives us in those words , Keep thy foot ] or , each foot . The letters are plural , the points direct to read it in the singular number . So foot , for feet , Psal. 119.105 . This Enallage of numbers is very usual , the singular for the plural ; as Psal. 14.1 . The fool hath said , &c. They , i. e. fools are corrupt . In that day a man shall cast away his idols which they have made , Esay 2.20 . Keep thy foot ] Seriously advise how thou art to behave thy self in Gods presence , look to thy heart and affections , let thy heart be fixed , thy affections composed , thy thoughts ordered , call all that is within thee together to serve him , Psal. 57.7 . & 103.1 . A Metaphor from men that walk in dangerous ways , who take heed to their steps lest they stumble and fall : Or rather an allusion to the speech of God to Moses , Exod. 3.5 . So Exod. 19.21 . Josh. 5.15 . As Mephibosheth dressed his feet , when he went to David , 2 Sam. 19.24 . So they used washings , and purifyings before they came into Gods presence , Exod. 19.14 15. Num. 8.7 . Psal. 26.6 . Heb. 10.22 . Lev. 19.30 . & 16.2 , 3. Gen. 28.16 , 17. Exod. 40.32 . and be more ready to hear , then to offer the sacrifice of fools ] Or , Draw near to hear , rather then with , or as fools , to offer a sacrifice , who think to be accepted for their outward work . The Infinitive used for the Imperative , as Exod. 20.8 . Matth. 5.39 . Luk. 22.42 . or we may read it in the Infinitive , thus , for to draw near to hear , i. e. to bring before God an obedient heart , is better then when fools do give a sacrifice . Or , then to give a sacrifice of fools . He doth not forbid or condemn sacrifices , but he preferreth obedience , and sheweth the vanity and folly of those , who are very forward in the outward acts of Religion , without the love and service of the heart , 1 Sam 15.22 . Hos. 6.6 . Isa. 1.11 — 18. Amos 5.21 , 22 , 23 , 24. Psal. 50.17 . & 51.16 , 17. Isa. 66.2 , 3. Prov. 15.8 , 21 , 27. be more ready ] The word is , Draw near to Hear . It is a word very frequently used in Scripture , to express our addressing our selves unto the solemn Service and Worship of God , Lev. 1.9 . 1 Sam. 14.36 . 2 Reg. 16.12 . Psal. 73.28 . Isa. 5.8.2 . Ezek. 44.15 , 16. Matth. 15.8 . whereunto there is a frequent allusion in the New Testament , Ephes. 2.18 . Heb. 4.16 . & 7.25 . & 10.1 , 22. & 11.6 . It importeth a serious composing of our hearts , in an humble , reverend , and holy manner to appear before God , and to have a comfortable accesse unto the Throne of grace , Lev. 10.3 . Heb. 12.28 , 29. to hear ] Whereas there are two parts of Worship , sacrifice and obedience , be thou most careful of this , which is the spiritual and inward part of service , rather then of that which fools , hypocrites , wicked men can offer as well as thou . Be ready to receive Instruction , and to accept of what God sayes , Psal. 85.8 . Job 34.32 . 1 Sam. 3.10 . Act. 9.6 . & 10.33 . Jam. 1.19 . Be ready to obey and give up thy will to every one of Gods holy Commandements , Psal. 119.128 . then to offer the sacrifice of fools ] Then as fools , ( i. e. ) wicked men do , to offer up sacrifice , and neglect obedience , Mich. 6.6 , 7 , 8. for they consider not , know not , that they do evil . ] Some would have the word , But , to be supplyed , They know not but to do evil : They can onely do evil , even when they worship God ; as Isa. 1.6 . See Chap. 2.24 . Others thus , non attendunt ad facere malum , or ad factionem malt : which is to the sense of our Version . They are here called fools , and that is further expressed , by want of knowledge : They know not , and that doth further appear by doing of evil , Isa. 1.3 , 4. Jer. 8.9 . The most natural sense is , as we render it , They know not that they do evil : when they do evil , they consider it not , they understand it not ; the like phrase , 1 Joh. 2.6 , 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He that saith to abide , ( i. ) that he abideth . He that saith to be in the light , ( i. ) that he is in the light . So here , They know not to do evil , ( i. ) that they are doing of evil . And hereby is meant by an Auxesis , they think they do very good service ; So when the Lord is said not to command a thing , the meaning is , that he doth forbid it , Lev. 10.1 . He will not hold them guiltless that take his Name in vain , ( i. ) he will hold them very guilty , Exod. 20.7 . He will withhold no good thing from them that walk upright , ( i. ) He will largely supply them , Psal. 84.12 . He will not break a bruized reed , ( i. ) he will bind them up and strengthen them , Isa. 42.3 . Abraham was not weak in faith , ( i. ) he was strong , Rom. 4.19 . Men may think they do God good service , when they do greatly offend him , Isa. 66.5 . Prov. 14.12 . Isa. 58.2 , 3. Hos. 8.2 , 3. Joh. 16.2 . Act. 26.9 . These things are here observable ; 1. That in Gods Worship we do in a speciall manner draw nigh unto him . 2. That when we do so , we ought to prepare and compose our hearts and affections by faith and humility to appear before God. 3. That a prepared heart brings purposes of obedience , and to hear God in all that he shall say unto it . 4. That mere outward service without the heart prepared obediently to serve the Lord , is but a sacrifice of Fools , a mere formal and ceremonial worship . 5. That Hypocrites may think they please God , when indeed they provoke him , and know not that they do evil , Joh. 4.22 . V. 2. Be not rash with thy mouth ] Having spoken in general of the due preparation of the heart unto Gods service , he now giveth direction in the particulars of prayer and vowes . Be not rash ] Go not about Gods Worship as men that in a fright or terrour being amazed , flye hastily they know not whither . Do not precipitate thy words , nor speak any thing hastily , unadvisedly , according to the dictate of carnal and hasty desires before God , or in his house and presence . We know not what to ask as we ought , Rom. 8.26 . and are very apt to put our own greedy and sudden passions into prayers , complaints , deprecations , to think God deals not well with us if we be not answered according to our wills , and in our own time , Psal. 31.22 . & 116.11 . Job 10.2 , 3 , 18. Jer. 15.18 . Jon. 4.2 , 3. Matth. 20.20 , 21. Psal. 77.7 — 10. and let not thine heart be hasty to utter any thing before God ] Out of the abundance of the heart the mouth speaketh , Matth. 12.34 . Therefore the remedy of rashness in our words , is to compose our thoughts and affections aright ; to let our heart guide our tongue , not to bring raw , tumultuary , indigested thoughts into Gods presence , but to get a collected heart , to pray with understanding , with spirit , with judgment , and according to Gods Will ; as David found his heart to pray to God , 2 Sam. 7.27 . and call'd together his scattered affections , that he might fix them upon God , Psal. 103.1 . Dan. 9.2 , 3. Rom. 8.26 , 27. 1 Cor. 14.15 . 1 Joh. 5.14 . We may likewise understand the Caveat , as directed against that carnal pride and contradiction of spirit , whereby the heart is apt to rise against God and his Word , when we hear of more spiritual service required by God , then our foolish sacrifices do amount unto , or our carnal hearts are able to perform , Jam. 1.19 , 20. Rom. 10.21 . Acts 13.45 . & 28.19 . before the Lord ] That is , in his House or Sanctuary . Therefore they who sin here , are said to provoke the Lord to his very face , and to do evil before his eys , Isa. 65.3 . & 66.3 , 4. for God is in heaven , and thou on the earth ] These are two Arguments to enforce this Caveat upon us ; the one drawn from Gods greatness , the other from our vilenesse ▪ Mean persons behave themselves with all honour & reverence , when they supplicate unto men of honour and eminency . Much more should men do so unto God. So Christ teacheth us in prayer to come unto God , as with confidence and comfort , because he is a Father ; so with reverence and fear , because he is a Father in Heaven , Matth. 6.9 . His being in Heaven denotes , 1. His dominion over us as Lord and Master , Eph. 6.9 . 2. His glory and majesty above us , 1 Reg. 8.27 . that we might learn to fear before him , Mal. 1.6 . Deut. 28.58 . Heb. 12.18 , 29. 3. His holinesse and purity , Deut. 26.15 . Isal. 57.15 . & 63.15 . Hereby to raise us unto heavenly mindednesse in our approaches unto him , Col. 3.1 , 2. Lam. 3.40 ▪ 41. 4. H●s power to answer us , and to do for us according to our desires , 2 Chron. 20.6 , 7. Psal. 115.3 . Matth. 5.45 . & 7.11 . 5. His omniscience , he looketh down on us , and seeth how we behave our selves in his presence , Matth. 6.32 . Psal. 11.4 . & 33.13 , 14. 6. His justice and displeasure against evil doers , Psal. 14.2 , 3. Rom. 1.18 . In all which respects , we ought to take heed of all hasty , rash , and unadvised frame of heart in Gods presence . Mans being on earth , signifieth his baseness and vile condition , his great distance from God , and by reason of corruption , his great dissimilitude unto him . He is of the earth earthly , 1 Cor. 15.47 . Psal. 10.18 . This consideration of our natural and sinful vileness , should greatly humble us in our approaches unto God , Job 4.19 , 25. & 4.5 , 6. & 40.4 . Gen. 18.17 . Isa. 6.5 . therefore let thy words be few ] First , use not rash and vain babling , and empty , heartless repetitions as the heathen , Mat. 6.7 . but weigh and choose out words to speak unto him , Job 9.14 . Eccles. 12.10 . He speaketh not against all length in prayer ; for Christ prayed whole nights : nor against all repetition , when it proceedeth from zeal , love , and holy fervency ; as that of Daniel , Ch. 9.16 , 18 , 19. but of that which is a clamorous and vain ingeminating of the same thing without faith or wisdom , 1 Reg. 18.26 . Secondly , let thy words be few , ( i. e. ) Let not thy vowes be more then thou mayest comfortably perform . V. 3. For a dream cometh through the multitude of businesse , and a fools voice is known by multitude of words ▪ ] ( i. e. ) As multitude of business produceth dreams , so multitude of words discovereth folly . When two sentences are connected together by a Copula , there is frequently imported a similitude between them , Prov. 17.3 . & 25.23 , 25 , 26 , 27. & 26.3 , 7 , 9 , 11 , 14 , 17 , 20 , 21. Isa. 53.7 . Another Argument moving unto the former duty , because , as certainly as much business produceth dreams , so much speech discovereth folly within , Prov. 10.19 . Eccles. 10.11 — 14. Jam. 3.2 . V. 4. When thou vowest a vow unto God , defer not to pay it . ] He giveth direction in the other particular , wherein men use to address themselves unto God , viz. Vowes : And as he did in the former forbid rash hastiness , so he doth in this , warn to take heed of grudging delayes . A vow is a solemn promise , or permissory oath made unto God , wherein a man doth voluntarily binde himself unto something , which was in his own power to binde himself unto . He doth not direct us here to make such a vow , but having made it , to take heed of breaking faith and promise with God , who never fails in any promise of his unto us , Josh. 21.45 . nor delayeth to perform it in its time , Exod. 12. 41 , 51. Heb. 2.3 . 2 Pet. 3.9 . This then is the first Rule concerning vowes , That lawful vowes must be speedily and cheerfully performed , Psal. 66.13 , 14. & 76.11 . Numb . 30.2 . Deut. 13.21 . Isai. 19.21 . Matth. 5.33 . God would not have an alteration in a vow , though it were for the better , Lev. 27.10 . Thus Hanna made haste to perform her vow in dedicating her child unto God , as soon as he was weaned , 1 Sam. 1.11 , 24 , 28. God calls on Jacob , and minds him of his vow made before , and expected that he should go to Bethel , and pay it as he had promised , Gen. 35.1 . compared with Gen. 28.20 , 22. for he hath no pleasure in fools ] He is greatly disple'sed with those , who go about one while to flatter him in making a vow , and afterwards to mock him in refusing or delaying to perform it , Prov. 20.25 . This is one reason , drawn from the folly in offending God ; whereunto there is another adjoyned . V. 5. Better it is that thou shouldest not vow , then that thou shouldest vow and not pay ] It was arbitrary , and in our own power to make the vow , for vowes were to be of things in a mans power , Numb . 30.3 — 15. Deut. 23.22 . Acts 5.4 . But it is not in our power whether , being made , we will pay it or no , for we bring a bond upon our souls , and the vowes of God will be upon us , Psal. 56.12 . V. 6. Suffer not thy mouth to cause thy flesh to sin ] These words contain the second Rule concerning Vowes , which is to teach us to avoid all rash Vowes which are unadvisedly made , and that is done two wayes ; 1. When we vow things sinful , when our mouth causeth us to sin , 2. When in lawful things we vow , and presently repent , seeking after shifts and evasions to elude the obligation , and to excuse our selves . Suffer not thy mouth , by making an hasty vow , to cause thy flesh ] That is , thy tongue , or thy self to sin . Flesh is taken by a Synecdoche , for ●he whole man , Gen. 6.12 . Isai. 40.5 . Rom. 3.20 . It may seem here to be used for the whole man , to intimate , that rash vowes are usually grounded upon fleshly , rather then spiritual reasons . A man did not go about them with his soul and spirit , upon solemn and serious grounds , but to gratifie himself in some carnal interest or other , or to carry on some sinful end , Acts 23.12 , 13. Mal. 1.14 . 2 Sam. 15.8 , 9. Prov. 7.14 . A like expression , Eccl. 11.10 . neither say thou before the Angel ] By the Angel some do understand the Priest , or Messenger of the Lord towards the people ; so they are called , Job 33.23 . Mal. 2.7 . Rev. 1.20 . for in the case of an Oath , wherein there was errour or ignorance , the person was to bring a sacrifice , and the Priest was to make an atonement for him , Lev. 5.4 , 5 , 6. And then the meaning is , Do not when thou hast vowed , repent and grudge , and go to the Priest , acknowledging an errour or ignorance , that so thou mayest save charges , and lick thy self whole , by offering a sacrifice to excuse a vow . Others , understand the Angels of heaven , who are sent forth for the good of the Elect , and who observe our behaviour in Gods Worship ; as that in the Apostle useth to be understood , 1 Cor. 11.10 . Matth. 18.10 . Luk. 12.8 . 1 Tim. 5.21 . the Greek reads it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Before God ; it may haply be meant of the Temple or House of God , where they did pay their vowes , Psal. 66.13 . wherein there were Cherubims drawn , in token of the presence of the Angels , and their protection to the Church , 1 Reg. 6.29 , 32. Others , understand it of Christ , who is the searcher of hearts , and will not be mocked , cannot be deceived ; who is the Angel of the Covenant , and who is in the midst of his people , his Candlesticks , when they come to Worship , Exod. 23.20 , 21. called the presence of God , Exod. 33.14 . Mal. 3.1 . Isa. 63.9 . Josh. 12.41 . It seemeth to me to have some allusion to the history of Balaam , who when the Angel stood in the way against him , made such an excuse as this , It was an errour , I knew not that thou stoodst against me , if it displease thee , I will go back , Numb . 22.34 . That it was an errour ] That is , either do not vow so rashly and unadvisedly , as to be at last brought to a necessity of confessing a sinfull errour , but advise before hand that thou maiest not erre . Such a rash vow was that of Jephthah , Judg , 11.30 , 31 , 35. and that other of Saul , 1 Sam. 14.24 , 29 , 39 , 40. Or else , do not excuse thy self for breaking thy vow , by saying , thou didst it imprudently , and wert mistaken in it , it was an ignorance which thou art willing , by some sacrifice , or other way of devotion to expiate ; as sacrifices were to be offered for the ignorances of the people , Levit. 2.27 . Numb . 15.24 , 25. Heb. 9.7 . Do not cover a wilfull prevarication with a specious pretence , nor after vowes make enquiry , Prov. 20.25 . wherefore should God be angry at thy voice ] The word signifies foaming anger ; why should he through anger foam against thee ? An interrogation of dehorting . As , Why will ye dye , ( i. e. ) Be careful that you may not dye . This is one reason , God will be angry . Another , Thou shall feel his anger , he will destroy the Work of thy hand , He will not blesse those endeavours , for the accomplishing whereof thou didst make that vow ; thou destroyest the vow , he will destroy thy work , Deut. 28.15 , &c. The third follows . V. 7. For in the multitude of dreams , and many words , there are many vanities : but fear thou God ] Or , In multitude of dreams , there are also vanities : and so in many words . Or , as in multitude of dreams , so also ●f words there are divers vanities . Some take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for a Noun , but for the Infinitive mood of the Verb ; & render it thus , Quia sicut in multiplicare , or , quando multiplicantur somnia , etiam vanitates multiplicantur : sic se habent verba multa . As when dreams are multiplied , vanities also are multiplied , so is it in many words . In all , the sense is the same . Mercer , a most learned Interpreter , makes the connexion & sense to be thus , I have given thee these cautions to be tender of thy behaviour in the presence of God , that thou maiest not by dreams , fancies , vanities , or multitude of difficult businesses , be brought to utter any thing rashly before God , but amidst all dangers or dreams , or vanities , or difficulties , to fear God , and not to suffer thy self to be withdrawn from him by any temptations . But the words seem to prescribe the same remedy against rash vowes , as before against other hasty addresses unto God , vers . 3. There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the conjunction copulative , as elsewhere , Gen. 43.8 . & . 25.34 . The plural & vanitates , is as much , as plurima vanitas , great vanity , or many vanities ; as Prov. 1.20 . Wisdoms , ( i. ) principal or excellent wisdom , Isa. 64.6 . Our righteousnesses , ( i. ) most righteous action , Gen. 19.11 . Blindnesses , ( i. ) Thick and through blindnesse : Psal. 45.15 . With gladnesses , ( i. ) with great gladness : 2 Pet. 3.11 . What manner of persons ought we to be in holy conversations and godlinesses , ( i. ) In all manner of holy conversation and godliness : Cant. 5.16 . His palate is sweetnesses , and he is altogether , or every whit of him is desires , ( i. ) Most sweet , and most desirable : Dan. 9.23 . A man of desires , ( i. ) Greatly desired o● beloved : Isai. 53.3 . A man of sorrows , ( i. ) Full of sorrows . but fear thou God ] This is the remedy of all vanities in Worship , to serve God rather with inward reverence and fear , then with rash , hasty , many , formal , empty expressions . The fear of God is the foundation of all holy duties , Chap. 12.13 . Isa. 29.13 . Deut. 28.58 . Mal. 1.6 . Heb. 12.28 , 19. V. 8. If thou seest the oppression of the poor , and violent , &c. ] The connexion of these words with the former , st●nds thus : The fear of God doth many times expose men unto injury and violence , and that every where , all a Province and Country over , and that not onely from ordinary persons , but from great men , and that without remedy ; because , if haply they have recourse unto judgment and justice for ease , even they finde wresting , perverting , distorting of justice : So that a mans tranquility in this life , may seem to be but little mended by Piety and fear of God , whereby he is in danger of being reduced to poverty and distress . This is a stumbling-block , which may cause men to be offended at the waies of God , Matth. 11.5 , 6. & 13.21 . Gal. 5.11 . and good men have stumbled at it , Psal. 73.12 , 13. Against this temptation , he here subjoyns a seasonable antidote , they should not be much amazed at it , but rather comfort themselves , that there lyeth an appeal to a higher Court , where they shall certainly be righted , and their innocency vindicated . If thou seest the oppression of the poor ; and that such oppression , as that thou hast no remedy against it , but it is powerful enough to wry and pervert judgment : And yet further , no escape from it , but it meets with thee all the Nation or Province over . If you see a poor man that fears God , not onely suffer under the meanness of his condition , but under fraud , calumny , rapine , violence , where ever he goes ; as Ezek. 18.12 , 18. Job 20 , 19. Mic. 3.2 . Job 24.2 — 12 , & 19.7 , 8. Psal. 74.20 . Jer. 6.6 , 7. & 20.8 . Ezek. 8.17 . marvel not at the matter ] Be not amazed or astonished at it : so much the word imports , Isa. 13.8 . Job 26.11 . Think it not a strange thing , 1 Pet. 4.12 ▪ Do not think hardly of God , nor distrust his Providence , or grow weary of his service . What wonder at all is it to see power crush poverty ; or wickedness suppress Piety ? Psal. 37.8 , 9. at the matter ] Or , at the will , or purpose , to wit , of God , in suffering , and ordering this thing : for these things happen not without his appointment and providence , Hab. ● . 12 . Isa. 10.5 . Psal. 17.13 . for he that is higher then the highest regardeth , and there be higher then they ] Higher , viz. God , who is higher : the relative without the antecedent , which is very usual : or , The High from above ; The High regardeth it . It seemeth to be a vehement and emphatical Anadiplosis : the same word is used for from above , Gen. 27.39 . & 49.25 . This kind of elegant and emphatical repetition is frequent in the Scripture , Psal. 22.1 . Jer. 7.4 . & 22.29 . Ezek. 21.27 . 2 Sam. 18.33 . 1 Reg. 18.39 . Judg. 5.30 . Psal. 98.4 , 5 , 6. & 124.1 , 2. Hos. 2.2 . Dan. 10.19 . And according to this sense , God is said in a way of Judgment to look down from heaven upon the violence of great men , and to speak from thence in his wrath unto them , Psal. 2.4 , 5. & 11.4 , 5 , 6. Exod. 2.23 , 24. 1 Sam. 9.16 . Psal. 93.4 . Or , He that is higher then the High , God , who is the High above all the Earth , the High and Mighty One , above the Potentates of the World , who are called High ones , Isa. 24.21 . Isa. 2.11 , 12. 2 Sam. 23.1 . He that is King of kings , and Lord of lords , Higher then the Kings of the earth , Psal. 89.27 . regardeth ] Observeth the violence of proud men to avenge it . Or keepeth the poor who are oppressed by them , Isa. 3.14 . Prov. 22.22 , 23. Psal. 10.12 — 18. & 11.5 . & 68.5 . & 72.14 . and there ●e higher then they ] Namely , The Holy Angels , who are sent forth for the good of the Church , Heb. 1.14 . who pitch their tents about believers , and are Guardians over them , Psal. 34.7 . & 91.11 . who behold the face of God as Ministers ready to execute his commands in behalf of them , Matth. 18.10 . whose service God is pleased to use in the punishment of Tyrants , and subversion of States , Isa. 37.36 . Act. 12.23 . V. 9. Moreover , the profit of the earth is for all ] Here he returneth to consider the vanity of all kind of Riches ; amongst which , though some are to be preferred before others , as namely corn and cattel , which are the profits of the earth , yet both the one and the other are unable to make the possessors of them happy . Yet withall , the words may seem to have some relation to what went before , namely , That God in his providence hath so ordered things in the civil body , That the Head cannot say to the Foot , I have no need of thee : the King himself wanteth the help , and cannot subsist without the labour of poor men , and that may be a check unto oppression and violence . the profit of the earth is for all ] Or , above all other profit . He commendeth husbandry , consisting in tillage and grazing , above all other wayes of gain , as extending to the necessary supply of all men whatsoever ; for bread is the staffe of life , Isa. 3.1 . Gen. 41.55 . Prov. 24.27 . & 27.23 , 24. & 31.16 . Adam even in Innocency was to have dressed the earth , Gen. 2.15 . There is an excellency or profit of the earth , in , or above all . The substantive is put for an adjective of the superlative degree ; as Gen. 12.2 . Psal. 21.7 . & 88.9 . Cant. 5.16 . the King himself is served by the field ] Or , the King himself is for the field : or the King is served for the fields sake , that under him men may quietly labour and eat the fruits of the earth : or the King himself dresseth his field , is as it were a servant to his field to order and husband it . It lyes on him to take care of husbandry , that he and his people may be nourished . The most simple meaning is to shew , that from the meanest to the greatest , the fruits of the earth are necessary for every mans supportance . Therefore Joseph reserved the fifth of the fruits of the Earth for Pharaoh , Gen. 47.24 . and it is recorded for the commendation of King Uzziah , that he was a lover of Husbandry , 2 Chron. 26.10 . V. 10. He that loveth silver shall not ●e satisfied with silver ; nor he that loveth abundance with increase ] This may be understood either Absolutely by it self , to set forth the unsatiable greediness of covetous wretches , whose desires are like the grave , and never say , It is enough , Habak . 2.5 , 6 , 8 , 9. Isa. 5.8 . or Comparatively , with relation to what was said before , There is a profit and real benefit which the Earth bringeth unto those that labour about it , but money though a man increase it never so much , and though it appear never so lovely unto him , yet it cannot of it self satisfie any desire of Nature ; if a man be hungry , it cannot feed him ; if naked , it cannot cloath him ; if cold , it cannot warm him ; if sick , it cannot recover him . As it is an instrument of traffick , which answereth unto All things , Eccles. 10.19 . So it may be a defence to a man , Chap. 7.12 . and may provide other things for him . But if God should withhold the fruits of the Earth ; and forbid that to bring them forth , abundance of wealth would be as useless as so many stones : a man hath no good of money , nor of other ●rades , further then they purchase or manage for us the fruits of the earth . The later clause some thus render it , He that loveth it , shall not have any increase by , or in the abundance thereof . Increase here , is a word which signifieth Increase of the earth , such fruits as may be eaten : and money is not fructus edulis , though it come out of the earth . But the prefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set before the word Abundance , being sometimes a note of the Accusative case , and expressing the object of an Action , we may well record it as it is in our Version ; He that loveth abundance ; as Gen. 34.1 . & 37.2 . Prov. 9.5 . Multitude , or Abundance , here , is taken in the same kind , for gathered wealth , as Psal. 37.16 . V. 11. When goods increase , they aro increased that eat them ] He shewed the vanity of the love of money ; here he shewes the vanity of Husbandry and great possessions : or else goeth on upon occasion of the last words , he that loveth abundance , shall not ●e satisfied with increase ; because as his wealth increaseth , his charge and family , and friends , and retinue will increase likewise . The possessour can have no more real good , nor satisfaction from his great estate , then his servants have , many hands must be set on work , and consequently many bellies filled , many backs cloathed , and they all have their real share as fully , as he himself in the things which he possesseth : no man had greater experience of this then Solomon , of whose numerous Family , and large expences we read , 1 Reg. 4.22 , 26. So we read of the great Family of Abraham , Gen. 14.14 . and what good , or what profit is there to the owners thereof ] Chap. 1.3 . & 2.14 . & 3.9 . saving the beholding of them with their eyes ? ] He hath no advantage above others , save that he sees them eat that , the property whereof is his : and this is some good ; for it is a more blessed thing to give , then to receive , Act. 20.35 . or , he can onely please himself with looking on his land on moneys as his own , whereas the real benefit which they yield , doth accrue unto others as well as to himself . And if his eye have any advantage above his servants in this respect , Theirs have an advantage above his in another ; for they are refreshed with sweet sleep , which his are usually deprived of . V. 12. The s●eep of a labouring man ] Or of a servant , or of him that tilleth the ground , or is conversant about any painful trade and work , Gen. 4.2 . 2 Sam. 9.10 . Prov. 12.11 . Isa. 19.9 , is sweet ] Whether he eat little or much : If he eat little , his labour causeth sweet sleep : If much , his healthiness and strength causing good concoction , doth not suffer his sleep to be disquieted with crude and offensive vapours . Besides labour taking up the minde , doth free it from those careful thoughts and covetings which are usually the hinderers of sweet sleep . but the abundance of the rich will not suffer him to sleep ] This may be understood either of abundance of wealth , with the many cares , businesses , fears , troubles , which are consequent thereupon , Gen. 41.29 . Prov. 3.10 . Luke 12.16 , 17. or of fulness of dyet , gluttony and excess of delicious fare , which causeth distempers , and so hindereth sleep . This seemeth rather to be intended , ( because he mentioned eating before ) and so to be directed against rich Gluttons , who spend their time in riot , feasting and excess , and so overcharge Nature with intemperance , beyond its strength , Luke 16.19 . & 21.34 . which causeth indigestion and malignant vapours whereby sleep is removed or disquieted , Eccles. 8.16 . Prov. 4.16 , 17. and this is a great vexation ; for sweet sleep is a blessing of God to man , Psal. 127.2 . Prov. 3.24 . V. 13. There is a sore evil which I have seen under the Sun ] An evil that causeth Sickness , a very grievous and bitter evil . Or an Evil falling on men , Chap. 6.2 . riches kept for the owners thereof to their hurt ] Prov. 1.19 . Either being unto them occasions of sin , & fuel of lust , causing pride , vanity , oppression , violence , gaming , gluttony , idleness , excess , Hab. 2.9 , 10. Luke 12.15 — 21. 1 Tim. 6.9 , 10. Luke 16.19 . Deut. 6.11 , 12. & 8.10 , 11 , 12. Prov. 30.9 . Jam. 2.6 , 7. & 5.3 — 6. or else exposing them unto envy and danger , to rapine and violence , Prov. 13.8 . 2 Reg. 25.6 , 7 , 9 , 12. V. 14. But those riches perish by evil travel ] Or , with much affliction . Either by their own improvidence , imprudence , luxury , &c. or by the fraud , circumvention and violence of others , or by casualties and miscarriages in trading : or by some secret blast and curse from God , Prov. 23.5 . and that after much travel and toyl to get them , after much sollicitude and anxious care to keep them , after much providence and tenderness towards his children to lay up for them . he begetteth a son , and there is nothing in his hand ] O● , in his power and possession , Dan. 2.38 . Joh. 3.35 . 1 Reg. 20.6 . 1 Chr. 29.12 . his hand , ( i. ) either the fathers , to to leave unto the son ; or the sons , to inherit it after his father . V. 15. As he came forth of his mothers womb , naked shall he return to go as he came ] Though he could secure all his wealth from perishing , yet he himself must leave them , and go out of the World as naked as he came into it , And that which hath no power to free us from death , to comfort us in death , to go with us into another World after death , is no foundation of happiness or solid tranquillity , Job 1.21 . Psal. 49.17 . 1 Tim. 6.7 . Luke 12.20 , 21. to go ] ( i. ) To dye , Chap. 6.4 . Job 16.22 . Psal. 39.13 . Phil. 1.23 . Return , viz. to the Womb of the common mother , the earth , Job . 1.21 . Eccles. 12.7 . and shall take nothing of his labour ] That is , of his estate gotten by hard labour , Chap. 2.19 . Prov. 5.10 . Deut. 28.33 . which he may carry away , or cause to go along with him , in his hand . He cannot carry so much as one handful of all that he hath with him . V. 16. And this also is a sore evil ] As before , vers . 13. That though his Riches haply are not kept for his hurt ; nor do not perish in his time , yet they will not at all keep him from death , nor profit him in it . Riches will not profit in the day of wrath . that in all points as he came , so shall he go ] His death and his birth are over against one another in an exact proportion . and what profit hath he that hath laboured for the wind ? ] For that which will not stay , which cannot be held fast , which is emptiness and very vanity . So words of wind , are empty and vain words , Job 16.3 . A man walking in wind , that is , a lying Prophet , Mic. 2.11 . so to reap a whirlwind , Hos. 8.7 . to fill the belly with the east wind . Job 15.2 . to inherit wind , Prov. 11.29 . to bring forth wind , Isa. 26.18 . To feed upon wind , Hos. 12.1 . To speak into the ayr , 1 Cor. 14.9 . To beat the ayr , 1 Cor. 9.16 . Are expressions of very vain and fruitless enterprizes . Here money is compared to wind ; The one hath wings to fly away with , Prov. 23.5 . so hath the other , Psal. 104.3 . The one cannot be held , Prov. 30.4 . neither can the other , 1 Cor. 7.31 . V. 17. All his dayes also he eateth in darknesse , and hath much sorrow and wrath with his sicknesse . ] Or , according to the words in their order , thus , Also all his dayes he eateth in darknesse , and much sorrow , and his sicknesse , and wrath . A further vanity of Riches in the hands of a covetous worldling , he denies himself a full , free , and comfortable enjoyment of outward things , he cannot unbend himself from his ●arking cares even when he goes to eat , but as he gets , so he useth and enjoyeth his wealth in darkness , i. e. ( for the words following are Exegetical ) in sorrow , and wrath , even unto very sickness . All his dayes he eateth in darkness ] It may be understood either literally , that he doth so lengthen out his labour , and grudge to spare himself any times even of necessary refreshment , as that he deferreth eating till it be dark , and till he can work no longer . Or rather Metaphorically , he eateth without any pleasure , and with much trouble and anxiety of minde ; so much darkness commonly importeth , Isa. 49.9 , 10. & 50.10 . Mic. 7.8 . and hath much sorrow ] Or , indignation . The word in some Copies ( as the Learned observe ) is read with the points of a noun ; in others , of a verb , and so they render it , multum irascitur , or indignatur , he is very angry , or he sorroweth much , and hath sickness , and wrath . The meaning ( as I conceive ) is , he eateth in darkness , basely , and wretchedly , as a slave to his riches ; he storms , grieves , frets , is even sick with anger and vexation , at the expences he is put unto in keeping but a mean and a sordid Table . The Greek by a very easie mistake in the letters which are much alike , read it thus , All his dayes he is in darknesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in mourning , and in sorrow , and in sicknesse , and in wrath . His sickness , for , he hath sickness . The Affix is used for the separate and absolute pronoun ; as Psal. 115.7 . Ezek. 29.3 . Our reading , He hath sorrow and wrath with his sicknesse , ( where the conjunction copulative is rendred by the preposition [ with ] as sometimes elsewhere , 1 Sam. 14.18 . ) seemeth to intimate such a sense as this , All his dayes , or while he lives , he eats in sorrow , and when he falls sick , and is in danger of death , he hath much wrath and indignation in his sickness , for fear of parting from his wealth , which he so dearly loveth , and hath so hardly laboured for . V. 18. Behold , that which I have seen , It is good and comely , &c. ] Here is subjoyned a remedy of this Vanity , setting forth the right use of riches , to take away all this sinful anxiety which is conversant about them ; which is , in the fear of God comfortably to enjoy his good blessings , without afflicting our selves for the future , but casting ou● cares upon him , who careth for us . that which I have seen , is this ] He speaketh out of experience , and upon exact study and inquiry after the truth ; as 1 Joh. 1.1 , 3. Joh. 1.14 . Chap 1.13 . & 2.24 . & 3.22 . It is good and comely ] Good and comfortable to a man himself . Comely , decent , honourable , and of good report toward others . Or , there is a good which is also comely . Or , it is good , yea , it is comely . Or , Behold I have seen that which is good , that which is comely . The like manner of expression , 1 Sam. 15.20 . Psal. 10.6 . Teaching us in our conversation , 1. To look unto that which is good in it self , and then to that which is decent towards the world , Phil. 4.8 . that a man eat and drink , and enjoy good of all his labour ] Or ? In all his labours , to sweeten his labours with a comfortable fruition of the fruit of them . Of all his labours ; so the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , to signifie as much as Ex or De , Exod. 12.43 . all the dayes of his life which God giveth him ] When God gives life , we should not deny the comforts of it to ourselves . for it is his portion ] All the good he can ever have from them : A metaphor from division of heritances ; or from distribution of meat at a feast . It is that which God hath allotted him of all his labour . But withal , he must remember , that God allowes him but a part ; God himself , and the poor , and his family , country , friends , challenge part likewise in those goods , wherewith God hath blessed him , Prov. 3.8 . 1 Cor. 9.13 , 14. 1 Cor. 16.2 . Gal. 6.6 , 10. 2 Cor. 12.14 . 1 Tim. 5.8 . Isai. 23.18 . V. 19. Every man also to whom God hath given , &c. ] Here is onely a further insisting on the same argument ; as Chap. 2.24 . & 3.13 . & 6.2 . He shews , 1. That God gives us our wealth , Deut. 8.18 . 2. That he gives us dominion over our wealth , that we may not be captivated unto it ; every man is a slave to his estate further then God sets them free . 3. Wherein this power stands ; 1. in using it , to eat thereof ; 2. in using it proportionable to his condition ; or as Divines speak , Secundum decentiam statuti , to take his portion : 3. To use it with fruition and cheerfulnesse , to rejoyce in it , 1 Tim. 6.17 . 4. Not to let his joy swallow up his duty , nor his delight his labour , but to sweeten his labour with joy , and to moderate his joy with labour , Eph. 4.28 . 5. To use , and to enjoy his own , the fruit of his own labour , not to be burdensom or injurious unto others , 2 Thess. 3.12 . V. 20. For he shall not much remember the dayes of his life ] Some make the sense to be thus , Although he give not much , or although it be not much which God hath given , ( which sense the distinguishing Accent doth somewhat favour ) yet he shall remember , that all his life long , God sweetneth that little unto him with the joy of his heart : And a little with joy and cheerfulness , and Gods blessing , is better then much riches of the ungodly , Psal. 37.16 . Prov. 17.1 . Luk. 12.15 . Prov. 15.17 . Dan. 1.15 . But our Translation preferreth another sense , which seems most consonant to the drift of the place , He that in this manner , doth cheerfully enjoy the blessings which God gives him , shall not , with much sorrow or weariness , remember the troubles of his life ; neither shall his labour be very irksome or grievous unto him , because the Lord doth answer him , or doth proportionably unto his labors , return comfort to him in the joy of his heart , in the joyful and contented fruition of them . because God answereth him in the joy of his heart ] Answereth all his labour with joy , giveth him such joy of heart , as is a full compensation for all his labour . As money is said to answer unto all things , in a proportionable value to them all , Eccl. 10.19 . so shall his joy bear a full value to all the labour which was taken for it . Other expositions there are , but this is most genuine and natural . CHAP. VI. IN this Chapter is continued a further description of the common vanity of riches , in the hands of a covetous person . He is here set forth , First , By the good things which he hath ; 1. Riches in abundance , riches and wealth . 2. Honour , and both to the uttermost of his desires , vers . 2. 3. Many Children . 4. Many years , a great old age , vers . 3 , 6. Secondly , By his misery , which makes all that vain unto him . 1. God gives him not power to enjoy it . 2. A stranger eateth it . 3. His Soul is not filled with good . 4. He hath no burial , vers . 2 , 3. Thirdly , the censure of all this : 1. Absolutely , 2. Comparatively . Absolutely ; It is first , an evil ; secondly , a common evil ; thirdly , a vanity ; fourthly , a disease , vers . 1 , 2. Comparatively , an untimely birth , o● abortive is better ; For , 1. He is born dead , and so free from sense of miseries , which the other discruciated himself withal . 2. He departs in darkness , without the loss of light and comfort , which the other denies unto himself . 3. His name is covered in darkness , the others name is odious , vers . 4. 4. He hath not seen the Sun , nor known any thing : the other hath indeed seen the Sun , but hath seen no good , nor known any thing but sorrow and vexation , and at last goes to the same place , vers . 5 , 6. This vanity he furthers opens : First , By the narrow use of Riches , and all the labour conversant about them ; it terminates in the body ; it cannot satiate the minde nor appetite ; that is , if evil and covetous , insatiable ; if wise and prudent , above satisfaction by these things , vers . 7. That they cannot satisfie the minde , appears , because then wise men might find out some more good in them then fools ; but the wisest can have no more out of them , then for their mouths , and so have fools , and the poorest men that know how to live , as well as the richest , vers . 8. Secondly , By the vanity of wandring and endlesse desires ; the wise , the foolish , the rich , the poor have things present and necessary , so long as they live , they have enough to that use ; and this is a real fruit , much better , then to let the heart wander and weary it self in endless desires , vers . 9. Thirdly , By the impossibility of mending a mans condition by these things , or of raising him above the state of mortality and infirmity . A man will be but a man how rich soever he be , and all his wealth will not guard him against the evils incident to humanity , vers . 10. He will be still never the better by such things , as do but increase vanity , vers . 11. Fourthly , By the ignorance of man to make the best use of things , and to resolve himself , whether a great , or a moderate estate be better for him ; especially considering the shortnesse of his life , and the ignorance of what will become of his Estate or Family after he is gone , vers . 12. Thus we may connex the two last Verses , with the Argument of those before : or rather we may take them for a general conclusion of all the precedent vanities , since so many things there are which increase vanity , what is man the better for them , vers . 11. For first , amongst them all , he can hardly know what is good for himself . 2. If he do , he can enjoy that good but a little while , his very life ( the best outward blessing he hath ) is vain , and but a shadow 3. When his life is over , he shall be never the better for any thing which comes after him . 4. Neither can he please himself with the fore-sight of what shall be after him , because he cannot tell it to himself , neither can any man else declare it to him . Vers. 1. THere is an evil which I have seen under the Sun ] He shews the misery of a discontented covetous disposition , and that it is a special gift of God to bestow upon a man the sweet enjoyment of outward blessings , which when he hath , he is apt enough to deny unto himself . and it is common amongst men ] Or much and great . Covetousness is both a great sin , and yet a very usual and frequent sin , that it is to be met with , in all parts of the habitable world , where ever the Sun riseth and setteth . The commonness of sin , doth not at all extenuate the greatnesse of it , but rather aggravate the same , Psal. 14.2.3 . Jer. 5.1.5 . V. 2. A man to whom God hath given , &c. ] There is a man , who hath all things that heart can desire , not onely riches , but substance of all sorts , lands , moveables , with honour and great place , 2 Chron. 1.11 , 12. so that he wanteth nothing for his soul of all that he desireth ] He is not defective , or destitute of any thing which his soul can wish for ; his substance extends to all just and large desires ; it cannot be exhausted or worn out , Deut. 8.9 . Isa. 51.14 . 1 Reg. 17.16 . He speaketh not of the boundless desires of covetous men , which are never satisfied ; but of the just desires , which a man of dignity and honour could have , in order to the decency of his estate , and to the quality of his place . He cannot rationally wish for any thing towards the satisfaction of his just desires , which his estate will not plentifully afford him , Psal. 73.7 . Luk. 12.17 , 18. Job 21.7 — 13. Psal. 17.14 . All this a covetous wretch is said to have from God , not in a way of blessing , as if God did prosper and approve of his sordid , or sinful waies of gain ; but in a way onely of providence , his Sun shining on the just and unjust , Matth. 5.45 . yet God giveth him not power to eat thereof ] Chap. 5.18 , 19. To eat of them , importeth a moderate and prudent use of them , for necessity and delight , taking a mans own portion ; this is a special curse and judgement of God , when a man hath not an heart to enjoy the blessi●gs which God bestoweth on him : as the contrary is a blessing from God , Chap. 5.19 . but a stranger eateth them ] One that is in no relation of neerness , blood , friendship to him : or an enemy , who spoileth and plundreth him of them . This is noted as a great affliction , Hos. 7.9 . Deut. 28.33 . Isa. 1.7 . Lam. 5.2 . Jer. 5.17 . Here the Learned observe a difference , between a mans own use of his goods and a strangers ; for he himself doth but eat of them ; but a stranger eateth them . The former noteth care , moderation , providence : The later , cruelty and devouring , without pity without measure . This is a vanity , and an evil disease ] Not onely a fruitlesse thing , but a very grievous trouble , when a man by sordid thoughts , baseness of spirit , unquiet and incessant cares , greedy desires , distrustful jealousies , anxious fears , thronging imployments , keeps himself from taking any delight in his abundance , and pierceth himself through with divers sorrows , 1 Tim. 6.10 . V. 3. If a man beget an hundred children ] He spake before of one , who had none to succeed him in his estate , but a stranger ; here , he shews the misery of a covetous person to be as great , though he have many children , and live many years . These be greater blessings in themselves , Psalm 127.3 , 4.5 . therefore children were called the glory of their Parents , Hos. 9.11 . Job 5.25 , 26. Psal. 21.5 . & 128.6 . But covetousnesse takes away the comfort of them . an hundred children ] Very many , ; a certain number for an uncertain ; as 1 Cor. 14.19 . Prov. 17.10 . 1. Sam 18.7 . many years , so that the dayes of his years be many ] He seemeth , speaking of long life , to correct himself , and call it rather many dayes , then many years : so Gen. 47.9 . and his soul be not filled with good ] Or , satisfied with good . Either in regard of his own insatiable desires , or of some curse of God , mixing biternesse therewith ; as Chap. 5.10 . Job 9.25 . By his soul , is meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his appetite and desires ; as Gen. 34.8 . 1. Sam. 20.4 . Psal. 103.6 . Others , understand this of the vanity of children and old age without riches , when a man is so poor , that he hath nothing to satisfie nature while he lives , and cannot leave enough to bury him when he is dead Which sense is touched at in the Contents of the Chapter , in our English Bibles . and also that he have no burial ] Either through cruelty of mur●herers & spoylers , or through neglect of heirs and successors , who deny him an honourable interment . It is a part of humane misery to be without burial , Deut. 28.26 . 1 Re● . 14.11 , 13. 2 Reg. 9.37 . Isai. 14 20. Jer. 8.2 & 16.4 . & 22.19 . 2 Chron. 21.19 . I say , that an untimely birth is better then he ] In regard of outward respects , never to have felt good or evil , not to be born at all , or to be born and die at once , then to live long in misery , and then dye without love or honour from any . Hereby is noted the base condition of such a person , who is worse then an untimely birth , which hath not had the ordinary comfort of the meanest living creatures , to see the Sun , Job 3.10 , 11 , 12 , 16. Psal. 58.8 . V. 4. For he cometh in with vanity ] ( i. ) He is born , Job 1.21 . Josh. 1.9 . To no purpose . That which never comes to perfection , but melteth and vanisheth away as soon as it is born , is born in vain . and departeth in darknesse ] Or , into darknesse , or , obscurely without any notice . A Periphrasis of death , Eccl. 11.8 . his name shall be covered with darknesse ] ( i. ) Shall utterly be forgotten ; there shall never be any mention of him . V. 5. hath not seen the Sun ] Job 3.16 . Hath not felt any worldly delight , and therefore is not affected with the loss o● it . nor known ] Hath had no use , either o● sense or reason , and so cannot compare the evil of loss with the good of fruition . this hath more rest then the other ] For he rests immediately from the wom● , whereas a covetous man lives a toylsome and unquiet life , and then parts with all , unwillingly , into the condition of the abortive . V. 6. Yea , though he live a thousand years twice told ] Whereas it might be objected , that the one hath lived a long life , and that alone is a blessing ; and therefore in that respect , he is to be preferred before an untimely birth . He answereth , That long life , without seeing good , doth but lengthen out misery ; It is not the life , but the good , which makes a solid difference , Psal. 34.12 . else the evil of the day , Matth. 6.34 . makes day and life it self undesirable , Job 3.20 — 23 & 7.1 , 2. Do not all go to one place ] As well he that lives longest , as he that never saw the Sun : and though one never saw the Sun , yet if the other never saw good , but only wea●ies himself with sorrowes and vanity , and goes to the same dust ; what difference is there between them ? V. 7. All the labour of man is for his mouth , and yet the appetite is not filled ] For his mouth ; For his bodily sustenance , and the services of life . Here is first a Metonymie of the subject , the mouth for the nour●shment which is put into it : and then a Synecdoche , of the part for the whole ; food being , though the principal , yet but one part of mans necessary provision ; all which the Apostle comprizeth in food and rayment , 1 Tim. 6.8 . All the real fruit which any man can reap of all his worldly labours , is to have his daily bread , the bread of his allowance , or food convenient for him , Prov. 30.8 . Things simply necessary for life , and things secundarily necessary for the decency of his condition , and proportion of his quality and degree in the world . yet the appetite is not filled ] ( i. ) Either the covetous desires of a worldling remain still insatiable , he is not contented with his own portion , he cannot contain his heart within the limits of reason or religion ; but though he have abundantly sufficient for all his wants , yet he toyleth still as if he had nothing , Chap. 4.8 . Or else , The Soul is not filled ; riches may benefit the body , and feed , and cloath , and comfort that , but to the nobler part of man , they can afford no satisfaction , they do not bear any proportion at all . They cannot hold the soul , Luk. 12.19 , 20. They cannot help the Soul in a day of trouble , Prov. 11.4 . Zeph. 1.18 . They cannot follow it into another World , Psal. 49.17 . They have no suteableness , either in excellency or duration unto it . V. 8. F●r what hath the wise more then the fool , &c. ] This question is a denyal , The Wise man hath nothing more then the fool . Internal excellency there is in wisdom above folly , Chap. 2.13 . But here he speaketh with relation to wealth , and the outward events of things , in which regard , the Wise man hath no peculiar prerogative above the fool . The one fares as deliciously , is cloathed as richly , hath Lands and Revenues left him by his Ancestors , as well as the other . The wisest man can but provide for back and belly , and such other conveniences , as outward things are proper to supply ; and so much may he do who hath Wealth without Wit. Outward things promiscuously happen unto all , and beyond their own use , they are not able to supply a wise man more then a fool . what hath the poor which knoweth to walk before the living ? ] A poor man that lives , hath the substantial benefit of outward things as well as the richest or the wisest . What hath he lesse then the rich ? he knowes how to get his living , and walk through his short time of life , as well as the other . Or , what hath the poor wise man , who by his industry and prudent conversing amongst men doth maintain himself , more then the poor foolish man , who makes a shift to live as well as the other ? to walk before the living ] That is , to live decently and discreetly amongst men , Chap. 4.15 . Isa. 42.5 . Psal. 56.13 . Chap. 7.12 . V. 9. Better is the sight of the eyes , then the wandring of the Desire ] By the sight of the Eyes , he meaneth things present , and in possession , which we have before us , in our eye , and in hand : by the wandring or walking of the Soul , he meaneth an insatiable and endlesse pursuit of the heart after thing● which we have not , and cannot easily overtake . So sight is opposed by the Apostle to Faith , Because Sight looketh on things in possession ; Faith , on things in expectation , 2 Cor. 5.7 . and so property or possession is before called the seeing of things with the eye , Eccles. 5.11 . And on the other side , unsatisfied desires are expressed by wandring of the heart up and down , Isa. 57.10 . Jer. 2.25 . & 14.10 . when the minde is not stayed and fixed with contentment in its present condition , but like a Bee flyeth from flower to flower , from creature to creature , to gather more . This then is the plain meaning of these words , It is better for a man quietly and contentedly to enjoy the things which he hath in present possession , then to rove up and down , and weary himself with anxious and unsatisfied desires after things which he hath not : since the poor man hath as much the substantial and principal benefit of outward things , as the Rich , namely life and health , and food convenient : since the wisest man that is , can fetch no more real good out of wealth , then fools themselves do enjoy from it , It is much more comfortable to enjoy what we have , then endlesly to weary our selves in hoarding and hunting after more , Matth. 6.25 — 31. This is the same in sense with that , Chap. 4.6 . but spoken here by Solomon as a remedy against covetous desires ; there , by the sluggard , as an apology for his laziness . Though some would have it here understood in the person of a covetous Rich man. As if he would answer Solomons question : What good hath one more then another , the wise then the fools , the rich then the poor ? yes saith the covetous rich man , he hath an Estate to look on , the other is continually vexed with want and desires : and it is much better to be in possession of a good Estate , then to languish under poverty , and be ever in a craving condition . But the former sense is more genuine . This also is vanity and vexation of spirit ] That is , in the later sense , It is a vain and troublesome thing to possess good things only to look on them , and not to use them . Or rather in the former sense , the wandring of the fool up and down after new gain , and denying it self the comfortable fruition of present contentments , is vanity , because much can do a man no more real good , then a little cheerfully used : and vexation of spirit , because insatiable desires bring perpetual disquiet upon the heart of a man. V. 10. That which hath been , is namel● already ] He sheweth the vanity of wandri●● desires , and greedy endeavours after gre●●ter things then God hath yet afforded a ma● for whatever things have been or are , wh●●ther a man be rich or poor , noble or 〈◊〉 his condition comes not unto him by chanc● but is prae-assigned him , in the purpose an● decree of God , and therefore much bett●● is it for him contentedly to enjoy what Go● gives , then with a vain and ineffectual amb●●tion , to strive for things without his rea●● Especially since no things acquireable 〈◊〉 humane industry , can exempt or protect man from the evils , or common miseri● which mankind is exposed unto . Let 〈◊〉 grow as Rich , as potent , as Honourable the world can make him ; A man he was 〈◊〉 and he will be but a man still , from earth he came , and to earth he will go , he lies under a decree of mortality and infirmity , which by the help of no worldly wealth or greatness , he is able to break through . That which hath been , The name of it is called already ] That is , Its state , quality , order , condition , every thing belonging to the nature and being of it , every thing externally happening unto it , is all pre-ordained in the counsel and decree of God. He by his immutable and irresistible providence hath ▪ assigned unto every one his order , and doth 〈◊〉 his wisdome dispose of all things belong●ng unto men , They are under his care and ●llowance , and therefore ought not anxi●usly and sollicitously to insist upon provi●●ons for the future , but rather comfortably to ●●joy things present , and in a conscionable ●●scharge of duty , to wait for a like blessing 〈◊〉 providence of God for hereafter , as ever ●●fore they have had experience of , Psal. ● . 11 , 31 , 14 , 15. 1 Sam. 2.7 , 8. Act. 2. ● . & 4.28 . and it is known that it is man ] Be his ●●alth or honours what they will , yet a frail , ●●rtal , mutable , earthly creature he is still , ●he was before . And though men have 〈◊〉 so dementated with worldly greatness , 〈◊〉 take Divine honour to themselves , and to think themselves lawless , and exempted from the bonds of other men , yet it is known and visible , that they remain men still , and so God will at last make them known to themselves , Psal. 9.20 . Ezek. 28.6 , 9. Isa. 2.22 . & 31.3 . Neither may he contend with him that is mightier then he ] He cannot implead God , nor enter an action or suit in Judgement with him , he cannot call him to an account , or judge him ; he may not think by contending with God , to alter or break through the order of his providence or decrees , Isa. 45.9 . Job 9.2 , 3 , 12. Jer. 50.44 . Job . 4.17 . Rom. 9.20 . Ps. 51.4 . 1 Cor. 10.22 . Ezek. 22.14 . Ps. 33.10 , 11. Job . 34.23 . V. 11. Seeing there be many things which increase vanity , what is man the better ? This is commonly understood as a furth●● argument against insatiable desires of wealth because where there are many of them , the● increase doth but increase vanity , that is 〈◊〉 usual concomitant of great abundance , mor● cares , more distractions , more fears , mor● troubles and imployments come along wit● them , and yet man is not a whit bette● then he was before , he was fed , and cloathe● then , and he is no more now . Can he car●ry any of them with him ? can he find 〈◊〉 any more excellency in them ? will the●● any real advantage remain unto him more then his own portion , and comfortable accommodations by them ? But I rather conceive these words to be a solemn conclusion of all the former discoveries of vanity in the creatures , and repetition of what he gave summarily before , Chap. 1.3 . It was there laid down as the Proposition which he undertook to demonstrate , and having demonstrated it , it is here in the close of the whole discourse resumed again , and the whole drawn together in one brief recapitulation , seeing there are thus many things , wi●dome , folly , pleasures , honours , crowns , riches , that increase vanity , what is man the better in regard of solid happiness and contentment for any , or for all of them ? V. 12. For who knoweth what is good for man in this life ? ] Amongst such variety of things under the Sun which the heart of man is apt to be drawn unto , neither he himself nor any other is able certainly to inform him , which of all those is best for him to enjoy and reap comfort from . Whether it be better for him to be rich or poor , in a 〈◊〉 or low condition , in a private retirement , or in publick service ; some mens grea●ness hath undone them , or other mens meanness hath secured them , 2 Reg. 25.9 , 12. S●me men had not been so wicked , if they had not been so learned ; others had not been so vitious , if great wealth had not excited and been fuel to feed their lusts . Achitophel might have lived longer with less wisdome , and Nabal with less wealth . No man can tell whether that which he snatcheth at , as the silly fish , with most greediness , and greatest expectation of contentment from it , may not be temper'd with poyson , or have a hook under it , and so be the occasion of his greater misery , Rom. 1.22 . 2 Pet. 2.18 , 19. Rom. 6.21 . Prov. 1.13 , 18 , 19. All the dayes of his vain life which he spendeth as a shadow ] If he do by chance , rather then by election , happen upon that way and course which was best for him , yet his very life , the best of all outward blessings , is it self but a very vanity and shadow . It is but a very little while before he must part with it , and all those comforts which rendred it peaceable and cheerfull to him . A very elegant description of the shortness of mans life , All the number of the dayes of the life of his vanity , which he spendeth as a shadow : 1. He calleth them dayes , not years . 2. Dayes that may be numbred , which likewise intimateth fewness of them , as Job . 16.22 . Isa. 10.19 . Psal. 105.12 . Num. 9.20 . 3. A life of vanity ; a very vain life . The substantive for the adjective ; as Psal. 31.3 . & 68.31 . Psal. 140.12 . Rom. 7.24 . Ephes. 4.24 . Phil. 3.21 . 4. A life spent like a shadow , that hath little of substance while it lasts , and doth presently vanish away , Ps. 39.6 . & 144.4 . Job . 14.2 . Jam. 4.14 . Job . 8.9 . for who can tell a man what shall be after him under the Sun. ] As a man can have little satisfaction by outward good things here in his own sight and life-time , so can he promise himself as little in name or family , when he is gone , because he can by no means foresee or foreknow future and contingent events , Chap. 2.18 , 19. CHAP. VII . THe Wise man having set forth many vanities of this life ; and the great disappointment which men meet with , who seek for happiness and satisfaction from them , and thereupon the vexation which naturally ariseth from such a disappointment : and having interwoven some general remedies against these vanities , namely , the fear and worship of God , and the cheerfull enjoyment of outward blessings : He here proceedeth to many other particular means of healing the vanities of this Life , and procuring tranquillity and peace to the mind of man in the midst of them . Such are , 1. A good name , ve . 1. 2. A composed preparedness of mind to entertain death , the chiefest outward evil , and consequently to bear any any other sorrow , verse 2 , 3 , 6. 3. Moderation and patience of spirit to bear with present evils , and to digest injuries , expecting the end and issue which God will give , vers . 7 — 10. 4. Wisdome to defend a mans self against the vanity of Riches , vers . 11 , 12. 5. Acquiescency in the Government of all things by the wise providence of God , vers . 13 , 15. 6. Contentation of heart in all estates , as well adversity as prosperity , considering Gods wise and just tempering of them together for our good , vers . 14. 7. Prudent and pious moderation of our behaviour , so as that we may not by rash zeal , or inordinate walking , expose our selves to danger and trouble , vers . 16 , 17. 8. Resolution and constancy in the fear of God , vers . 18. 9. Wisdome of meekness , charity , and patience towards such as offend , considering the general frailty of humane nature , and the experience and sence of our own weakness , vers . 19 — 22. 10. Contentment with such a measure of wisdome as is in this life attainable , and not to busie and disquiet our thoughts with things which are above us , vers . 23 , 24. Now as before in the handling of humane vanities he did occasionally intermix some Remedies thereof : so here in handling the remedies of it , and the means to obtain tranqui●lity of mind , he doth here and there intermix some other vanities , which are great occasions of vexation and unquietness to the heart of man : one principal one , whereof he had had very sad experience , he doth here subjoyn , namely , the bitterness of an ensnaring woman , vers . 25 — 29. Vers. 1. A Good name is better then pretious oyntment ] Or , A name is good before good oyntment . A name , for , a good name , as , a wife , for , a good wife , Prov. 18.22 . By a good name , understand that which hath its foundation in an innocent , unblameable and profitable life , when a man hath reverence in the conscience of others , 2 Cor. 4.2 . for the name of the wicked will rot , Prov. 10.7 . So to be a man of name , is meant an eminent person , renowned in his generation , Gen. 6.4 . 1 Chron. 5.24 . and names of men , Rev. 11.3 . & 3.4 . may seem to note special persons of honour and renown . better then sweet oyntment ] So the name of Christ which signifieth his gratious doctrine , Act. 9.15 . is compared unto sweet oyntment , Cant. 1.3 . called the sweet savour of Christ , 2 Cor. 2.14 , 15. Pretious Aromatical oyntments were things ▪ greatly in use and esteem amongst the Israelites , and a special part of their treasures : appointed by God to anoint the holy vessels of the Tabernacle , Exod. 30.22 — 33 ▪ used in the consecration of persons to offices of honour and eminency , Exod. 28.41 . 1 Sam. 16.13 . Psal. 89.20 . called therefore the oyl of gladness , Heb. 1.9 . Isa. 61.3 . used likewise in Feasts , great entertainments and expressions of joy , Amos 6.6 . Esther 2.12 . Psal. 23.5 . Luk. 7.46 . Reckoned amongst the special blessings of God , and treasures of that people , Psal. 92.10 . Job . 29.6 . Deut. 33.24 . Prov. 21.20 . Isa. 39.2 . whence some would have it here taken synecdochically to signifie all kind of riches , before which Solomon doth here prefer a good name ; as also Prov. 22.1 . and the day of death , then the day of ones birth ] Some understand here a note of similitude to joyn the two clauses together , As a good name is better then sweet oyntment , so is the day of death then the day of Birth . Others repeat the former clause in the later , unto such a man who hath a good name , better is the day of death , then of birth . And the clauses seem to have Cognation with one another : for the day of Birth is a time of festivity and rejoycing , and accordingly used to be celebrated , Gen. 40.20 . Mar. 6.21 , 22. in which kind of solemnities , they used to anoint themselves with sweet oyntments : as on the other side , in dayes of sorrow , they abstained from them , 2 Sam. 14.2 . Dan. 10.23 . On the other side , The day of Death removes a man wholly out of this world , and leaves nothing of him behind , but only his Name and Memory , which the Lord threatneth wicked men to blot out , and cause it to rot , Deut. 29.20 . & 32.26 . Prov , 10.7 . Job 18.17 . But the name of good men remains behind them , as the sweet savour of a pretious perfume , when the substance of the perfume it self is consumed with the fire : or as spices when they are broken and dissolved , leave an excellent scent behind them . And so the meaning is , That although the day of birth be a day of feasting and joy , and the day of death a day of sorrow and mourning , yet unto a good man this is much better then the other , and the memorial which he leaves behind him , is much sweeter then that of spices or perfumes . If we take the later clause alone , without connexion to the former , then they relate unto the many vanities and vexations which the life of man is exposed unto ; in which consideration , That day which delivers a man from them , is better then that day which lets him into the possession of them : for man is born unto much trouble and sorrow , Job . 5.7 . & 14.1 . but a godly mans death puts a period to all his sins , to all his sorrows , Rom. 7.24 . Rev. 14.13 . 2 Cor. 5 , 6 , 7 , 8. Phil. 1.23 . V. 2. It is better to go to the house of mourning , &c. ] As to a good man , the day of his death is better then the day of his birth , because it puts an end unto all those sorrows and vanities which he was born unto : so for those that remain alive , it is better to go to a funeral , the house of mourning , then to a feast , or a birth-day solemnity , the house of jollity and rejoycing . for that is the end of all men ] Or , in the which is the end of all men . In which house of sorrow , a man is minded of the common end of all men . A man seeth his own end in the end of another man , and is admonished of his frailty and mortality , for it is the way of the whole earth , Josh. 23.14 . Heb. 9.27 . and the living will lay it to heart ] Or , will put it up , and fasten it to his heart ; will be seriously and sadly affected with it , and have deep impressions thereby made upon his spirit , of the greatne●s and power God , who draweth away our breath , and we perish , Psal. 104 , 29. and of his own vanity and baseness , even in his best estate , Psal. 39.5 . putting in the heart , noteth diligent attendance on a thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Deut. 11.18 . Isa. 42.25 . Luk. 21.14 . whereas feasting and jollity is very likely to draw off the remembrance of God , Job . 1.5 . Deut. 8.12 — 14. Isa. 22.13 . Amos 6.3 — 6. Deut. 32.15 . Isa. 5.11 , 12. V. 3. Sorrow is better then laughter ] That sorrow which ariseth from the meditation of death , a sad , sober , and composed temper of spirit , whereby a man is rendred capable of instruction , and sensible of serious things which concern his peace , is better , and doth a man much more good , then laughter and the jollity which belongeth unto Feastings . The word signifieth anger , and so by some is the sense rendred , that charitable and wholsome Anger which reproveth men for their faults , and so maketh them sorrowfull , is better then the flattery of Parasites , which feedeth their foolish lusts with laughter and vain mirth , and so tendeih unto ruine . for by the sadness of the countenance ] Heb. by the illness or badness of the countenance , Neh. 2.2 . badness of heart , 1 Sam. 17.28 . The heart is made better . Vain lusts and foolish exorbitant light affections are check'● and suppressed ; as the outward man is grieved , the inward man is amended , Prov. 2● ▪ 30. 2 Cor. 4.16 . & 7.9 , 10. whereas o● the other side , empty mirth doth dissolv● the heart , and let it out unto more vanity Chap. 2.2 , 3. Hos. 4.11 . Esther . 1.10 . Sam. 25.36 . V. 4. The heart of the wise is in the hou●● of mourning ] He proveth sorrow to be be●●ter , wholsomer for the soul then laughte● by the judgement and choyce of wise me● and of fools . That which wise men prefer , is indeed better then that which fools make choyce of ; but wise men prefer spectacle● ▪ places , occasions of sorrow ; fools make choyce of the contrary : ergo that is bette● then this . Wise men consider the end of things , and chuse the most proper means unt● the best ends : whereas fools look only on things present and before their eyes . By the house of mourning , we understand any plac● or object which occasioneth mourning ; 〈◊〉 the grave is called domus seculi , the house 〈◊〉 ages , or a mans long home , Eccles. 12.5 ▪ So a trench is called a house of measures ▪ 1 Reg. 18.32 . Isa. 3.21 . The heart of the wise ] When his body is elsewhere , yet his thoughts and heart are thinking on the evil day , which wicked men thrust far from them , Amos 6.3 . So Job in prosperity did with a religious fear forecast evil , Job . 3.25 . Neh. 2.2 — 5. Psal. 137.6 . but the heart of fools is in the house of mirth ] Though he may by poverty , business or many other diversions be absent in his body , yet by his good will he would have his share in every merry meeting , his heart is upon pleasures , and his love runs wholly that way , so that he is amazed and overwhelmed through unpreparedness of heart when any sudden evil overtakes him , 1 Pet. 4.3 , 4. 2 Pet. 2.13 , 14. Houses of joy we read of , Isa. 32.13 . Here then we are taught to moderate our selves in regard of outward pleasures , because love of them is the character of a fool , and of an heart estranged from God , Job 21.12 , 13. Prov. 21.17 . 1 Cor. 7.30 . 1 Joh. 2.15 , 16. V. 5. It is better to hear the rebuke of the wise , then for a man to hear the song of fools ] He instanceth in another cause of sorrow , namely , the rebukes of wise and good men , which though they may sad the heart of a man for the present , yet they are much more wholsome and beneficial , then the songs and flatteries of ungodly Parasites , which sooth men in their sins , and feed the flame of their lusts and corruptions . It is better to hear , ( i. ) patiently , and obediently to listen to the counsel and reproof of a prudent friend , who doth seasonably , and faithfully discover his errours to him , then that a man should hear the song of fools , Prov. 13.18 . & 15.31.32 . & 27.6 . Psal. 141.5 . It is a token of a wise and teachable disposition , to receive with meekness the words of reproof , as David did , not only from Nathan a Prophet , 2 Sam. 12.7 — 13. but from Abigail a woman , 1 Sam. 25.32 , 33. Heb. 13.22 . Prov. 9.9 . & 17.10 . By the song of fools , understand any flattering speeches , or any merry and pleasant discourses , being a Synecdoche , whereby all kind of jests , and bewitching pleasures are signified , Isa. 24.8 , 9. Gen. 31.27 . V. 6. For as the crackling of thorns under a pot , so is the laughter of the fool : ] The voyce of thorns , so the noise of chariots , is called the voyce of chariots ; and the noise that fire makes in stubble is called the voyce of a flame , Joel 2.5 . Ezek. 1.24 . Fools are here elegantly compared unto thorns , they are burdens to the place they live in , Gen. 3.17 , 18. They are intractable , he must be fenced ▪ which toucheth them , 2 Sam. 23.6 , 7. They are unprofitable , good for nothing but the fire , Heb. 6.8 . The laughter of these fools , that is , all those flatteries , jests , vain and frothy discourses , mimical and apish practises , whereby they beget laughter , and feed the delights of vain men like themselves , are compared to the noyse of thorns burning under a pot : as these make a sudden blaze , and a great noise , but do no good , presently go out , and the meat is left as raw as when it was put in ; in stipulis magnus sine viribus Ignis Incassum fuerit : whereas a solemn fire in coals or great wood , boyleth the meat without any such noise : so the effuse mirth and jollity of fools , ( i. ) of wicked men , though it may seem to promise more pleasure and content , then the more sad and severe conversation of serious men , yet that doth suddenly vanish without leaving any solid joy behind it ; whereas the reproof of wise men sinketh down into the heart , and helps to work out the scum and vanity which lay within it , Psal. 58.9 . & 118.12 . and as the crackling of thorns to the ear , so the laughter and vain mirth of fools to the heart of a wise man is wholly offensive and unsavory . Hereby seems likewise to be noted the aptness of vain men to be caught with every light and empty pleasure , as fire doth suddenly take in thorns , and pass thorow them , Exod. 22.6 . V. 7. Surely oppression maketh a wise man mad , &c. ] This may be understood two different wayes : 1. That even wise men when they see innocence oppressed , and violence prevail instead of justice , or when they themselves are unrighteously oppressed , are hereby much shaken and discomposed , tempted to passion and indignation against so great disorder , Psal. 73.2 , 3 , 8 , 13 , 21. Prov. 23.17 . Hab. 1.2 , 3 , 13 , 14. 2 Sam. 16.9 . and then the later clause is thus to be taken , and It , namely oppression , destroyeth the heart of a gift , ( i. ) An heart endowed and adorned with excellent gifts from above ; which sense the Chaldee Paraphrase favoureth : and many times when two substantives come together , the later is taken adjectively , as Psal. 5.6 . a man of blood ( i. ) a bloody man. Psal. 140.11 . A man of tongue , ( i. ) an evil speaker . Luk. 4.22 . words of grace ( i. ) gracious words . Ephes. 4.24 . holiness of truth , ( i. ) true holiness : and in this sense likewise doth the Septuagint , and the Vulgar Latine , render this clause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Perder Robur Cordis Ejus . So by Cor muneris , they understand Cor munificum & liberale . 2. Oppression , ( i. ) wealth gotten by oppression , maketh a wise man mad . When a wise man turneth oppressor , and seeth bribes and gifts come in apace , he becometh mad in greediness to get more , or mad in violence against his poor neighbours , or mad in his understanding , his eye is blinded , his heart is infatuated and besotted , he is bereft of his wonted wisdome , ruining his family when he thinks to raise and to establish it : and so gifts destroy the heart , ( i. ) his understanding , Hos. 4.11 . Deut. 16.19 . Exod. 23.8 . Either sense will consist well with the scope of the Wise man in the whole context , which is to perswade unto patience against fretfulness , when oppressors grow rich , and run madding after gain , and to direct them to wait quietly and observe the end of such men , ( as David also directeth , Psal. 37.37 , 38. & 73.17 . ) and not to break forth into anger and madness at the present disorder which we conceive to be in these things . V. 8. Better is the end of a thing , then the beginning ▪ &c. ] This maxime holds in many things : The Beginnings are difficult and painful , the End fruitful , and rewards those pains ; as in the studies of learning , in the wayes of vertue , in the bearing of afflictions , &c. Heb , 12.11 . on the other side , the beginnings of vice seem sweet and pleasant , but they end in bitternesse , like the role that was sweet in the mouth , but bitter in the belly , Rev. 10.9 , 10. 2 Sam. 2.26 . So in businesse , a man may suddenly enterprize some great work , and glory in the conceit of his abilities , who after comes off with shame and is not able to finish it , for want of wisdome to forecast events , Luke 13.28 — 32. 1. Reg. 20.11 . perseverance is that which crowns and honours an enterprize , Matth. 10.22 . Heb. 3.6 . Rev. 2.26 . Many begin in the spirit , who end in the flesh , Gal. 3.3 . They use to say of the Devil , that he cannot change his feet . He can begin like a Saint , and transform himself into an Angel of light , but he will still end like himself . But though this be appliable many wayes , yet here the scope of the Wise man is to arm us with moderation of spirit against the present and prevailing oppressions which we meet with . Although thou see much violence , and do thy self suffer much evil thereby , yet do not despond , nor give over waiting upon God , do not look only on the present face of things , but patiently expect what issue he will give , go on in his way , be not dismayed nor affrighted from any good purpose ; many times the end is comfortable , when the beginnings are troublesome , and they who sowed in tears , do reap in joy , Ps. 126.5 , 6. Ps. 73.17 . Jam. 5 : 11. Heb. 10.36 , 37. Phil. 4.5 . Isa. 10.12 , 24 , 25. and the patient in spirit , then the proud in spirit ] Long in spirit . That can long restrain and keep in anger or impatience . This is frequently in Scripture attributed unto God , Exod. 34.6 . Neh. 9.17 . Ps. 145.8 . and is the evidence of his power , Num. 14.17 , 18. Nahum . 1.3 . and so it is of wisdome and strength in a man. Prov. 14.29 . & 16.32 . then the proud in spirit ] The proper Antithesis had been , then the hasty , or short in spirit , as the expression is , Prov. 14.29 , 17. Exod. 6.9 . But his purpose is to shew , that patience is rooted in humility ; the meaner esteem men have of themselves , the more willing they are to endure what God inflicts , and to wait his time for an issue out of trouble . Whereas pride and high-mindedness makes men wilfull , and impatient of any opposition , Prov. 13.10 . Therefore when God humbled David , we find how strong he was to bear the Railing and Cursing of Shimei , 2 Sam. 16.11 , 12. Hab. 2 , 3 , 4. V. 9. Be not hasty in thy spirit to be angry ] Do not fret at the oppression and violence which thou seest in humane affairs ; do not rashly and hastily give way to murmuring and impatience . So the Chaldee Paraphrase understandeth it of contumacy and frowardness against God and his providence , when things go not as we would have them . Be not hastily nor revengefully angry against rich oppressors , Psal. 37.1 . Prov. 23.17 , 18. & 24.19 . Chap. 5.2 . Anger is naturally an hasty passion , and very apt to prevent reason . The Philosopher compares it to dog which barketh at a man before he observe whether it be his master or a stranger ; and to an hasty messenger which runs away without his errand . And therefore slowness and deliberation is necessary to keep it in , Jam. 1.19 . Prov. 19.11 . & 15.18 . Tit. 1.7 . It being of it self very wilfull , and hasty , Gen. 49.6 . Hab. 1.6 . David was overtaken in this point in the case of Nabal , 1 Sam. 25.21 , 22. and the disciples , whom our Saviour rebuketh for it , Luke 9.54 , 55. for anger resteth in the bosom of fools ] A thing is said to be in the bosome , when it is much loved , cherished , delighted in , Deut. 13.6 . & 28.56 . Joh. 1.18 . Ruth 4.16 . fools delight in anger . It resteth . It is in his proper place , it never departeth from him , Is ever at hand , ready to enrage and enflame him . A wise man useth anger as Physick , in its proper time , but a fool useth it as his constant dyet . It is bound up in the heart of a fool , and as it were sewed and sealed up in it . It is an Inmate in a fool , it is but as a passenger through the heart of a wise man , it doth not lodge in it all night , Eph. 4.26 . therefore the Apostle exhorting unto perfect patience , directeth to us to pray for wisdome as the foundation of it , Jam. 1.4 , 5. V. 10. Say not thou , What is the cause that the former dayes were better then these ] He doth not forbid us with godly sorrow , and holy zeal to bewail the corruption of the dayes wherein we live , and to be sensible of the sins or judgements which make them evil ; for there is no question but some ages are worse then others , there were purer , and then darker and corrupter times of the Church , Gen. 6.11 , 12. Amos 5.13 . Eph. 5.16 . 2 Tim. 3.1 — 5. 2 Thess. 2.3 . Luke 18.8 . But 1. He condemneth our aptness to pass over the good things which we enjoy in our own age , and to look only on that which pincheth us , to complain of wrong , oppression , injustice now , as if former ages had not the like reasons or other evils , which we are freed from , to complain of as well as we . Israel had Gods presence , and Manna in the Wilderness , and they value not that , because they miss the onions they had in Egypt , Exod. 16.3 . Num. 11.4 , 5 , 6. & 14.1 — 4. 2. He teacheth us not to charge the evils we lie under unto the times , but to our sins , which make the times evil : for that is all one as if a man should think he should be better , if he were removed into another chamber , or did lie on another couch . He that is wicked now , would have been so in the best of times , Matth. 23.30 . Thou can'st not change the world , thy work is to mend thy self : a bryar is but a bryar , though it be in paradise ; and a lilly is a lilly , though it grow in a wilderness . 3. According to the scope of the place , his principal purpose is , to reprove that repining disposition which is in us , whereby we are apt to murmure at the providence of God , because he hath given us our lot in an age of trouble , when violence haply and oppression prevaileth : and so foo●ishly to charge God , as if humane affairs were not ballanced with so equal and indifferent distribution of blessings as they ought to be ; do not , saith he , question the Government of the world , nor the wisdome and righteousness of God therein ; Leave Gods work unto him , to whom it belongeth to temper & order the several ages of the world in what manner it pleaseth him . Attend thou on thine own duty , be contented with the present condition of the times , study how to serve God in thy generation , leave not thy station , depart not from thy rank , afflict not thy self with the things which thou can'st not help , walk with God , as Noah did in the worst of times , Gen. 6.9 . and let the badness of the age thou livest in , make thee more wise , more circumspect , more humble , as fire burns hottest in the coldest weather . otherwise thou doest not wisely inquire concerning this matter ] This is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the meaning is , It is a foolish arrogancy to complain of the providence of God , as if thou wert wise enough to teach him , or to mend his works , Job , 38.2 , 3. Job 21.22 . V. 11. Wisdome is good with an inheritance : and by it , &c. ] This is to be understood comparatively , for wisdome is good of it self alone , but it is better , more useful and beneficial to a mans self and others , when it meets with an inheritance : As the Rabbins say , Bona est lex cum via terrae ; Wisdome without wealth is despised , Chap. 9.15 . and wealth without wisdome is a snare , a temptation , fuel of lust , pride , vanity , luxury , oppression , 1 Tim. 6.9 . Psal. 49.6 . Prov. 28.11 . Therefore as life , expressed here by seeing of the Sun , is uncomfortable without the means and supports of life , an inheritance to maintain it : So an inheritance is unweildy and harmfull without wisdome to order it . But wealth in the hand of a wise and good man , is an excellent instrument , whereby he is enabled to do much good , Isa. 23.18 . Prov. 3.9 . Isa. 60.6 , 9. Luke 16.9 . 1 Tim. 6.17 , 18 , 19. Here we see , 1. It is not having of wealth , but right using of it , which makes life comfortable ; for a fool may have it . 2. That wealth without wisdome to use it aright , is not good unto the owner of it . 3. That it is an especial skill and wisdome , so to manage an estate , as that it may be for good to our selves and others . 4. That wealth is a great ornament unto wisdom , Prov. 14.24 . and a great instrument unto the works thereof : Therefore they use to say , That wealth is the sinews of action 5. That it is happier for a wise man to have an inheritance , an estate derived on him from his ancestors , then to be put to get wealth by his own labour and industry : Res non parta labore sed relicta . and by it there is profit to them that see the Sun ] That is , by wisdome with an inheritance , there is more profit , or more excellent advantage to men in this life , then if they were separated . Or , though wisdome with an inheritance be good , yet the fruit of wisdom is more permanent , and more excellent and beneficial , then the profit of an inheritance . V. 12. For wisdom is a defence , and money is a defence ] In the Original the words go thus , For in the shadow of wisdom , and in the shadow of money . But the excellency of knowledge , &c. ] Where there is either an Ellipsis of some Verb , supplyed by the Chaldee version , As a man is preserved in the shadow of wisdom so is he preserved in the shadow of money . And by others , A man resteth , and is sheltred against danger under the shadow of wisdom and of money ▪ Or else an Hypallage , In the shadow of wisdom , that is , In wisdom there is a shadow . The doubling of the prefix Beth , noteth the proportion of the one , and the other , in that which is in common affirmed of them ; as the one is a shadow , so is the other . And so the vulg●● Latin rendreth it , As wisdom defendeth , so money defendeth . Which kind of proportion is commonly expressed by a double Caph ; as Isa. 24.2 . Or lastly , the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here from a Nominative Case , as Psal 55.18 . Hos. 13.9 . and in other places , as some learned men have observed . A shadow , ( i. ) a Defence , by a Metaphor borrowed from the shelter , which in those hot countries men received under trees from the scorching heat of the Sun , Job . 7.2 . Isa. 25.4 . & 30.2 , 3. Psal. 121.5 , 6. Num. 14.9 . Jon. 4 6 , 8. Wisdom is thus a refreshing defence from oppression and danger , Prov. 3.18 . Eccl. 9.15 . Act. 23.6 — 9. And money is a defence ; It will arm , it will ransome and buy a man out of danger , Prov. 13.8 . & 10.15 . & 19.4 . but the excellence of wisdom is , that wisdome giveth life to them that have it ] They both defend , and therefore both together are very profitable ; but of the two , wisdom is the most excellent ; he meaneth spiritual wisdom , joyned with the fear of God which is the beginning of it , for this giveth life , Prov. 3.16 . & 9.11 . which riches cannot do , Psal. 39.5 , 6. & 49.16 — 19. Prov. 11.4 . Rich Nabal died with sorrow , when wise Abigail saved the life of the family , 1 Sam. 25.33 , 37 , 38. Therefore wisdom is better then wealth , Prov. 8.11 . & 16.16 . & 4.5 — 10. Many times a mans wealth shortneth his dayes , either by his own luxurious and inordinate use of them , or by exposing him to the cruelty of thieves and murtherers . But a mans wisdom will fence him against such dangers ; or at least will quiet and comfort him under them , that he shall not sink nor despond . V. 13. Consider the work of God : for who , &c. ] He seemeth to have prescribed wisdom , with an inheritance , or unquestionable estate , to be the best remedies against oppression , violence , and those other evils , which in a bad age we are apt to complain of . But because such may be the badness of the times , and so prevalent the injuries and corruptions thereof , as that neither wealth or wisdom can defend a man against them : He here therefore directeth to another act of wisdom , namely , to look above the creatures , and all second causes , unto the righteous hand and irresistible providence of God in them all ; and where wisdom cannot mend our condition , nor make the times , or the men thereof , or our affairs therein , so right and orderly as we would have them , there to let it , at the least , teach us contentment , silence , & an humble acquiescency in the good pleasure of the Lord. Many things there are , which no humane wisdom can rectifie . In a publick Pestilence or Famine , no ability of man can purge the air , or open the windows of heaven to supply us . In a shipwrack , no wisdom of man can rebuke the winds and seas , and command a calm . But in all such cases , wisdom must teach us to submit to God , and to wait upon him . See the work of God ] ( i. ) Diligently view and take notice , in the course of the world , of Gods over-ruling providence . The Scripture commonly useth words of external senses , to express the actions of the soul within , Chap. 2.24 . & 3.10 . the work of God ] Namely , his righteous government of the world ; when thou art apt to complain of the times , and the oppressions therein , then remember , how crooked soever things are , it is God that ordered and appointed all things ; and it is vain for thee to think , that by thy sollicitude or anxiety , thou canst rectifie every thing which thou art apt to complain of ; for the decrees of God are unalterable , like mountains of brass which cannot be moved ▪ Zach. 6.1.15 . Therefore make that light by patience , which thou canst not correct . for who can make that straight , which he hath made crooked ? ] This shews the unalterableness of Gods order , which he in his providence hath placed things in . It may be understood , 1. In the course of nature , Be not angry , nor fretfull against Gods work , in unseasonableness of winds or weather , in losses by sea or land , in sicknesses and infirmities or deformities , which God bringeth upon thee or thine ; nor at the miscarriage of any means , or weakness of any endeavours thou usest to rectifie these things . This sin was the fault of Israel in the wildernes , they murmured at things which they could not mend , Exod. 17.2 , 3. Numb . 11.4 , 5 , 6 , 2 Reg. 6.33 . Jon. 4.8 , 9. 2. In Civil policy , and the managing of humane societies ; If thou see great concussions in States , depopulating of Countries , translating of Kingdoms , plucking down and rooting up , the Sword devouring as it pleaseth ; wonder not , murmur not , but seriously consider , that God hath an over-ruling providence therein , and whatever else displeaseth thee , yet rest silent and contented with what he doth , Job 9.5 — 13· Job . 12.14 — 24. Psal. 75.6 , 7. Isa. 2.10 — 19. Dan. 2.11 . Jer. 18.6 — 10. & 47.6 , 7. Ezek. 14.17 . 3. In the sins and prevailing wickedness of men in any kind , when thou seest men incorrigible in wickedness , so crooked , that no means will reclaim or rectifie them ; consider the work of Gods most righteous judgement in hardning whom he will ; and remember that God is so holy that he would not suffer sin to prevail , if he were not also so wise and powerfull as to order it to his own glory , and that no wickedness of man shall proceed further , then to execute what his pre-determinate counsel had appointed , and that the remainder of it he will restrain , Rom. 9.18 . 1 Sam. 2.25 . Gen. 50.20 . Exod. 7.3 , 4.2 Thess. 2.11 , 12. Act. 4.28 . Rom. 11.8 . Psal. 76.10 . V. 14. In the day of prosperity be joyfull , but in the day of adversity consider ] In the day of good be thou in good . Or , be thou good ; That is , joyfull , and cheerfull . The prefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sometimes denoting a Nominative Case , as some learned have observed . Or , it may note a fulness of joy ; Be thou very joyfull : as the like phrase seems to import , Exod. 32.22 . 1 Joh. 5.19 . Joh. 9.34 . Mark 5.3 , 25. Psal. 29.4 . & 33.4 . When God gives thee prosper●ty , do thou enjoy it with a cheerfull and a thankfull heart . but in the day of adversity , or , in the day of evil consider , or , see ] Times of trouble and affliction are called evil dayes , Amos 5.13 . Eph. 5.16 . Eccl. 12.1 . Consider ; he doth not say , Be thou in evil , or do thou droop and languish under thine affliction ; but consider the righteous providence of God , behave thy self wisely , and sutably to his visitation ; see from what hand it comes , to what issue it tends ; be not fretfull ; use not sinfull means to extricate thy self out of trouble ; look on it as the work of God , which though it seem crooked unto thee , yet thou canst not make straight , vers . 13. nor by murmuring , or wrestling , mend thy self . Therefore in the day of evil , see to thy self , take heed of any undecent and unbeseeming behaviour of heart ; so much the word seeing sometimes doth import , Mar. 12.38 . & 13.9 . 1 Cor. 10.12 . as also serious observing of what is proposed unto us , 1 Sam. 24.11 . and accurate perpending and attendance upon it , that we may learn something by it , So should we behave our selves in the time of trouble , Mic. 6.9 . Psal. 94.12 . & 119.71 . Isaiah 26.11 . & 42.25 . God also hath set the one over against the other ] Hath so ordered and tempered the life of man , that good and evil should be , as it were , interwoven with one another , that the vicissitude of them should take of the heart , either from surfeiting on prosperity , or desponding in adversity ; as God hath set Winter and Summer , Day and Night over against one another , Gen. 8.22 . Psal. 74.16 , 17. so good and evil in the life of man , Lam. 3.38 . Isa. 45.7 . that in prosperity , a man might not say , He shall never be moved ; nor in adversity , He shall never be delivered ; but that in the one , he might learn moderation ; and in the other , might exercise faith and hope , and might thankfully receive both good and evil at Gods hand , Job . 1.21 . & 2.10 . Habet has vices conditio mortaliu● ut adversa ex secundis , ex adversis secunda , nascantur . As in a curious and well proportioned building , one side doth exactly answer unto that which is over-right it , Ezek. 40.21 . as in a balance , the weight in the one side , doth poise and answer to the wares in the other ; so doth God measure forth good and evil in the lives of men , and proportion them to one another , so as may be best fitted for humane frailty , and most conduce unto the spiritual good of his servants , 1 Cor. 10.13 . Psal. 90.15 . & 103.9 , 14. 2 Cor. 1.4 , 5 , 9 , 10. Isa. 57.16 — 18. to the end that man should find nothing after him ] Or , To the end , that man should not be able to find out , or to foresee any thing that is to befall him afterwards ; that it being impossible for him , by his providence or prudence , to prevent that order and vicissitude of events , which God hath fore-ordained , he may thereupon resolve patiently to submit to the will of the Lord , ( which must obtain notwithstanding all our unquietness ) and to adore the wisdome and goodness of God , who as he doth by his Soveraign authority , whatsoever it pleaseth both in heaven and earth , so doth he by his admirable wisdome , and Fatherly goodness , so dispose of things , and so temper them together for the good of his servants , that none , who comes after him , can mend his work , be able to order things better to his own advantage then God hath done ; and hereupon since no man can find out any thing superfluous , any thing defective , any thing irregular in the work of God , any thing which if he had been , consulted , might have been better done ; every man therefore ought to take heed of fretting or complaining , or finding fault with the providence of God towards him , and believe , that what the Lord doth , is best done , and accordingly acquiesce in it , and with silence and submission yield unto it , 1 Sam. 3.18 . 2 Sam. 15.25 , 26. & 16.10 . Ps. 39.9 . Acts 11.17 , 18. Isa. 39.8 . Rom. 8.28 . Job 9.22.13 , 14 , 15 , 32. Mic. 7.9 . Lam. 3.26 — 39. Job 40.4 . V. 15. All things have I seen in the daies of my vanity , &c. ] He confirmeth the former doctrine of Gods dark and wonderful providence , by his own observation and experience . All these things have I observed in my vain and short life , Chap. 6.12 . there is a just man that perisheth in his righteousness ] Is oppressed and ruined , being innocent ; or , for his righteousness ; as Naboth , 1 Reg. 21. Hab. 1.13 . In , sometimes is as much as for ; as Gen. 29.18 . Hos. 12.13 . Gen. 18.28 . Jon. 1.14 . Matth. 6.7 . Act 7.29 . and there is a wicked man that prolongeth his life ] Lives impunely in a wicked way without controul , and that many times , because he is wicked , Job 21.7 . Jer. 12.1 , 2. The Lord hereby teaching us , that there is a day to come wherein he hath appointed to judge the world in righteousness , called the day of the revelation of his righteous judgements , Acts 17.31 . Rom. 2.5 . He is most just and righteous now in all his waies of providence , but many times in them he hideth himself , Isa. 45.15 . that he may exercise the faith and patience of his servants , and that the perdition of wicked men at the last , may by his long suffering and patience towards them , be the more conspicuous . V. 16. Be not righteous over much ] Some would have this spoken in the name , and according to the judgement of carnal Reason , as a politick precept unto neutrality and indifferency in good courses , seeing piety and righteousness doth so often expose men unto danger , be not therefore over-forward and religious , over-wise and scrupulous ; be not so inflexible upon grounds of conscience , remit a little of thy strictness , and accommodate thy self to the exigence of times and circumstances , slacken thy hand , strike sail , loosen the rudder bonds in a tempest . Why shouldest thou unnecessarily expose thy self unto danger ? But I rather conceive that the name of the mean is here given to the extreme , for a man may many times do a thing conscientiously , and upon an opinion of duty , and thereby involve himself in much trouble and danger , when indeed there was no necessity so to do . 1 Sam. 15.21 . 2 Sam. 21.1 , 2. Joh. 13.8 . Rom. 10.2 , 3. Phil. 3.6 . Act. 26.9 . Joh. 16.2 . Col. 2.18 . 1 Tim. 5.23 . and in this sense the meaning is , be not righteous over-much , be not too much bent on a thing , just in thine own opinion , but temper thy zeal with godly wisdome , advise with others , lean not on thine own understanding ; make not thy self over-wise , as if thine own private judgement were ground enough to regulate all thy behaviours by , flatter not thy self in any opinionative confidence of thine own ability to judge of all that is fit to be done , but think soberly of thy self , Rom. 12.3 . The more humble thou art , the more wary and circumspect thou wilt be , and the more wary , the more safe . Some apply this against too much rigor and severity in censuring of men for unjust , when we see them perish , or for righteous when we see them prosper , grounded upon the doctrine of the former verse . But I rather take it for a Caution and direction to moderate our zeal with prudence , least it bring upon us the fore-mentioned danger ▪ Matth. 10.16 . It was the commendation of Agricola in Tacitus , Retinuit , quod est difficillimum , ex sapientia modum . Quisquis plus justo non sapit , ille sapit . V. 17. Be not over-much wicked , neither be thou foolish , &c. ] Though there is a wicked man that prolongeth his life in his wickedness , do not thou thereupon take courage to let loose the reins to all lust , or to make the impunity of others an encouragement to any excess of wickedness in thy self , for this is folly and madness to run against a rock , because some one or other hath escaped shipwrack . He doth not here allow any degree of wickedness , but because in many things we sin all , and no man by his greatest vigilancy can preserve himself wholly from miscarriage , therefore he warneth us to beware above all , of breaking forth into presumptuous sins , and superfluity of naughtiness , Jam. 1.21 . Excess and profuseness of evil , 1 Pet. 4.3 . greediness of lust , Eph. 4.19 . Jer. 6 , 7. & 2 23 , 24. & 8.6 . Hos. 4.2 . Mic. 7.3 . why shouldest thou dye before thy time ? ] why shouldest thou by excess of sin consume thy body , waste thy strength , cast thy self into the danger of civil justice , or under the curse threatned against desperate sinners , Ps. 55.23 . Prov. 10.27 . Job . 15.32 . V. 18. It is good that thou shouldest take hold of this , &c. ] Take hold , that is , firmly and constantly keep to it , and never let it go , Isa. 56.4 . Job 17.9 . Prov. 4 13. of this ] Meaning either that which he speaks of in the present verse , the fear of God , whereby the heart will be preserved from vitious and imprudent extremes , and the dangers ensuing thereupon . Or else , the mediocrity he before spake of , it is good that thou hold fast this counsel , to follow the middle and safe way , sincerely keeping unto duty , and yet wisely declining danger , and then the clauses [ of this ] and [ from this ] must relate unto the two former precepts , it is good that thou take hold of this , namely , that thou be not over-much wicked , and withal that thou with-draw not thine hand from that , namely , that thou be not righteous over-much . for he that feareth God shall come forth of them all ] Of all those dangers , which extremes are likely to draw men into . He that ordereth his waies in the fear of God , turneth aside neither to the right hand , nor to the left , but doth observe one precept , as that he departeth not from another , shall thereby be preserved from the dangers which lye on either hand , Ps. 34.9 — 16. shall have comfort in trouble , and deliverance out of it ; for the fear of the Lord is the beginning of wisdome , he doth teach them how they may walk without offence , Ps. 25.12 , 14. Job 22.28 . Ps. 32.7 , 8. V. 19. Wisdome strengtheneth the wise , more than ten mighty men that are in the City ] By wisdome he meaneth that wisdome which he advised in the three preceding verses , that fear of God , whereby men are taught to keep an holy moderation , and to avoid all unnecessary and imprudent extremes in evil times , this wisdome will keep a man from the dangers mentioned vers . 15. more than ten , that is , many mighty men , or principal commanders can preserve a city . A godly man , who hath God for his friend , and his Angels pitching their tents about him , is thereby much safer from dangers , than a city is by the power of many Dynastae or Potentates , who are intrusted with the defence of it , 2 Reg. 6.16 . Eccles. 9.16 . Isa. 8.10 . 2 Sam. 20.16 — 22. Prov. 24.3 , 4 , 5. Zach. 2.5 . Ps. 34 7. Prov. 3.21 — 26. & 4.12 , 13. V. 20. for there is not a just man upon earth , that doeth good , and sinneth not ] Though some conceive these words to have no relation or connexion to the words going before , or following after , yet they seem to have a very fair aspect both waies . 1. To the former words ; there is no man so just , but he will sometimes be overtaken with sin , which will easily expose him unto danger , if he have not spiritual wisdome to behave himself , in a fair accommodation towards other . 2. To the following words , there is no man so just , who doth not sometimes fall into sin , and therefore he ought to bear with the errors and failings of others . The common corruption of the best men requireth of them , both wisdome toward themselves to prevent danger , and charity towards their brethren to forgive offences : wisdome towards themselves , that they give not occasion to any to reproach and speak evil of the waies of God , Col. 4.5 , 6. 1 Thess. 4.11 , 12. Eph. 5.13 , 16. 2 Cor. 11.12 . 1 Pet. 2.12.15 , 16. Charity towards others , when they are overtaken with a fault , as considering themselves , who are without Gods continued assistance , equally obnoxious to the same miscarriages , Gal. 6.1 . Col. 3.13 . not a just man upon earth ] For the Saints in heaven are made perfect , they sin no more , Heb. 12.23 . The words in their absolute sense are a full testimony of the imperfection of our inherent Righteousness in this Life , and that even justified persons come very short of that exact and perfect obedience which the Law requireth , Ps. 103.3 , 4. & 143.2 . 1 Reg. 8.46 . Isa. 64.6 . Prov. 20.9 . 1 Joh. 1.8 , 10. Rom. 7.14 — 23. V. 21. Also take no heed unto all words that are spoken , lest thou hear thy servant curse thee . ] Set not thine heart upon all words that men speak , or all things that they do unto thee : set not thine heart over-curiously to know them : when thou dost know them , lay them not to heart , be not troubled at them , do not set thy self to revenge them , let them not disquiet thy mind , see them , and see them not , 1 Sam. 9.20 . 2 Sam. 13.20 . 1 Sam. 25.25 . & 1 Sam. 10.27 . Prov. 19.11 . & 20.3 . It is a great point of wisdome to dissemble injuries , to connive at them , to take no notice of them , to pass them by with meekness and neglect , 2 Sam. 16.10 , 11. This meekness he requireth to be shewed even towards mean and abject persons , or towards the poorest servant in a mans family , who doth sometimes , it may be , through our own provocation , utter some hard and undutiful speeches against us , Joh. 31.13 , 14. V. 22. for oftentimes also thine own heart knoweth , that thou thy self likewise hast cursed others ] The order of the words seems to be inverted ; for the meaning is , thou art conscious to thy self that thou hast oftentimes cursed or spoken evil of others . The consideration of our own frequent passions and infirmities should move us patiently to suffer , and willingly to pardon the oversights of our brethren , Gal. 6.1 . Tit. 3.3 . Jam. 3.1 , 2. Matth. 7.1 — 5. The more sensible any man is of sin in himself , the more meek and charitable he will be towards others . Pride is the ground of contention and censoriousness , Prov. 13.10 . V. 23. All this have I proved by wisdome : I said I will be wise , but it was far from me . ] He professeth the truth of all which he had before taught , that wisdome is an excellent protection to a righteous man against his own corruptions , and dangers ensuing thereupon , and confirmeth it by his own experience and tryal , according to that great wisdome which God had given him . Yet withal , he acknowledgeth how short he came of that perfection in wisdome , which he promised himself by the diligent use of means to attain unto . Professing the great difficulty he found therein : 1. He was endued with the Spirit of God , and with his fear , which is ever accompanied with spiritual wisdome , Ps. 119.99 , 100. 2. He had a personal and extraordinary promise of wisdome above any other men , 1 Reg. 3.12 . 3. He had used all the means to increase this excellent grace of God in himself ; 1. He did very highly prize it , Prov. 3.13 — 26. & 8.11 , 12. 2. He had the benefit of a Religious education , and his fathers instructions to quicken him in it , Prov. 4.4 — 13. 3. He set his heart wholly upon it , that according to the property of wise men , he might be yet wiser , and get more knowledge , Prov. 9.9 . & 10.14 . Eccles. 1.13 . 4. He prayed earnestly unto God for it , ( which is an excellent means to get wisdome , Jam. 1.5 . Eph. 1.17 . Col. 1.9 . ) 2 Chron. 1.10 . 5. He had humility , and a due sense of his want of wisdome , ( which also is a fit disposition of heart to be taught of God , 1 Cor. 3.18 . & 8.2 . Ps. 25.9 . Matth. 11.25 . ) 1 Reg. 3.7 . 6. He had all outward furtherances and accommodations towards the getting of it , wealth , peace , power , authority , to call in all the assistances which might be useful unto him in it , Eccles. 2.9 , 10. 7. He had an extraordinary stock of infused wisdome to begin withal , which he greatly improved by long and accurate experience , 1 Reg. 4.30 . Eccles. 1.16 . And yet after all this he professeth , That though he said he would be wise , Though the purpose of his heart was wholly set upon it , yet he found that it was far from him . Teaching us thereby , 1. The unsearchable deepness and distance of wisdome in its whole wideness from the noblest and most sublime understanding of man , Job 28.12 — 21. & 37.15 — 23. & 38. per totum . Rom. 11.33 , 34. 2. That the most perfect Saints are the most sensible of their imperfection ; as the more delicate the senses are , the more sharply are they affected with what offends them , Rom. 7.14 — 24. & 12.3 . 1 Cor. 15.9 , 10. & 13.9 , 10. 3. That it is the nature of spiritual wisdome to discover spiritual wants , and the more the soul knows of God , the greater doth it discern and bewail its distance from him ; as things neerest the Center make more haste unto it , Exod. 33.11 , 18. V. 24. That which is far off , and exceeding deep , who can find it out ? ] Or , that which hath been , is far off , and exceeding deep : the word is doubled , to note the superlative degree , as Prov. 20.14 . He sheweth the cause why he was far from wisdome , because the works of God , whether of Creation , Redemption , or Providence , are very profound , abstruse , and mysterious , greatly distant from the eye , and beyond the comprehension of the weak and narrow reason of man , Prov. 2.4 . Job 11.6 — 10. Ps. 139.6 . V. 25. I applyed mine heart to know , and to search , and to seek out wisdome , &c. ] Or , I and my heart turned every way , left no means unattempted , exactly to discover wisdome , &c. The using of many words unto one purpose , implyes the exquisite and curious search which Solomon made in this inquiry ; as Deut. 13.14 . See Chap. 1.13 , 17. & 2.3 , 12. Solomon was not so much discouraged by the difficulty , as provoked by the excellency of wisdome , and made no other use of the profoundness and abstruseness thereof , than to multiply his endeavours in searching after it . to seek out wisdome and the reason of things . ] The curious art and subtil contrivances of things : the same word is used , vers . 27 , 29. Chap. 9.10 . 2 Chron. 26.15 . whereby we are taught in the disquisition of knowledge , especially that which is spiritual , not to content our selves with a superficial shew , but to get rooted and grounded principles , that we may be able with full assurance to give a reason of the hope which is in us , 1 Pet. 3.15 . and to have a distinct comprehension of the truth , that we may be rooted and fixed on it , Eph. 3.16 , 17 , 18. & 4.14 . and give a clear and deliberate Judgement upon it . I , and my heart ] That is , I did heartily and seriously seek out . The copulative Vau , doth either import a preposition , I with my heart did search , as 1 Sam. 14.19 . or a more clear explication ; I , that is , my heart : so the learned conceive that copula many times to signifie as much as , That is , as Gen. 35.12 . 1 Chron. 21.12 . 2 Sam. 17.12 . 1 Sam. 17.40 . & 28.3 . And to know the wickedness of folly , even of foolishness and madness ] Or , the foolishness of madness : as the Apostles expression is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sinning sin , Rom. 7.13 . so here the Wise man expresseth the desperate wickedness and folly of corrupt hearts : by wickedness of folly , and foolishness of madness , thereby signifying the vast and deep corruption and deceit which is in the heart of man. The knowledge whereof he did search after , that he might be the better able to convince and to dissect the consciences of others , 1 Cor. 14.24 , 25. Heb. 4.12 . Ezek. 14.5 . Isa. 49.2 . Ps. 45.5 . Rev. 1.16 . only his study is in this order , first he searcheth and seeketh out wisdome , as an antidote against the danger of his second studies , to discover the wickedness , folly , and madness of sensual pleasures . And therefore we shall observe , that in the particular wickedness which he specifieth in the next verse , namely , the inticements of a whorish woman , he doth often premise the Commendations of wisdome , and the study of that , as an effectual prevention of that mischief , Prov. 2.10 — 19. & 5.1 , 2 , 3. & 6.6 , 20 — 24. Prov. 7.4 , 5. & 9.10 — 13. V. 26. And I find more bitter than Death the woman whose heart is snares and nets , &c. ] He sheweth the discovery which he had made by his study to find out the wickedness of folly , and foolishness of madness , by instancing in one particular vanity of the wiles and subtilties of harlots , which it was necessary for him to add to the former catalogue of vanities , that he might give to the Church then , and leave a record for all posterity to take notice of his special Repentance for those gross miscarriages which by that means he had been drawn into . And here he gives , 1. The Character of an whorish woman , described , 1. By her subtilty . Her heart is snares and nets , her cunning devices to deceive and intangle sensual persons , are as gins laid to catch silly creatures , who are entised with the bait , but discern not the danger , See Prov. 2.16 . & 6.24 , 26. & 7.5 . & 9.16 , 17. & 22.14 . 2. By her power , her hands , wherewith she catcheth , holdeth , embraceth him , are as strong cords to hale simple fools as an oxe to the slaughter , Prov. 7.13 , 21 , 22. Judg. 16.15 — 19.2 . Here is the great danger of these nets and bands to the souls of men . They are more bitter than death ] More pernitious , and bring more heavy miseries with them . We read of the bitterness of death , 1 Sam. 15.32 . and of a worse bitterness , the end of a strange woman is bitter as wormwood , and her steps take hold on hell , Prov. 5.4 , 5. Death may be sweetned and sanctified , made a welcome and desirable thing to a believer , 1 Cor. 15.55 . Phil. 1.23 . Luke 2.29 , 30. But the bitterness of hell is incurable ; death may be honourable , to dye in a good cause , in a good old age , to go to the grave in peace , lamented , desired , with the sweet savour of an holy life , and many good works to follow one , Rev. 14.13 . Phil. 1.21 . Ps. 116.16 . But to consume and putrifie alive , under a Tabes of impure l●sts , to perish , as Tiberius did at Capreae , quotidie perire me sentio , to shipwrack a mans honour , ruine his estate , shorten his years , consume his flesh , put a hell into his conscience , to bury his name , his substance , his soul , his carkass , in the bosome of an Harlot ; this is a bitterness beyond that of death , Prov. 5.9 , 10 , 11. & 6.26 , 33. & 9.16 , 17 , 18. who so pleaseth God , shall escape from her , but the sinner shall be taken by her ] Here is intimated the great wrath of God against this sin . It is a sin which he useth to give over reprobates , and those whom he in special manner hateth , unto ; a sin which few repent of , to take hold of the paths of life again , Prov. 2.19 . & 22.14 . Amos 7.17 . Rom. 1.24 — 28. Eph. 4.18 , 19. A man is not preserved from the power of this temptation by his own wisdome or strength , but only by the supernatural grace of God. V. 27.28 . Behold , this I have found , ( saith the Preacher , ) &c. ] This , which he had spoken of , vers . 26. or which followeth , vers . 28. saith the Preacher ] This added , 1. To give credit from his wisdome and experience to what he here affirms : especially having made so distinct and accurate an inquiry , weighing and comparing one by one , to find out the account , and to come to a determinate and clear judgement in the case , and to make a certain conclusion . 2. To testifie to the Church his repentance . This have I found , saith the soul , which , by sound repentance , is returned unto the Congregation of Saints , which was before ensnared in the nets and bands of seducing women , and that upon serious & sad recollected thoughts , which he hath not yet given over , but doth insist upon the same penitent inquiry still . one man amongst a thousand have I found , but a woman amongst all those have I not found ] The meaning is not to condemn one sexe rather than the other ; for all have sinned , and come short of the glory of God , Rom. 3.23 . ) and Solomon had known good and wise women , as well as men , Prov. 18. 22. & 19.14 . Prov. 12.4 . & 31.10 — 30. But he speaketh here of his observation , according to his former sensual conversation with wanton women , which seems to be the reason of the number here mentioned : for Solomon had a thousand wives and concubines , all strange women of the neighbour wicked nations , which turned away his heart from the Lord unto idols . Amongst all these thousand , Solomon had not found one good one , 1 Reg. 11.1 — 9 Or the s●btil counsels of one man , amongst many , may more easily be discerned , than of any harlot , because their flatteries and dalliances do steal away the heart , and put out the eyes and judgement , and infatuate a man so , that he can look no further than the present delights wherewith they do bewitch him , Hos. 4.11 . Judg. 16.17 — 21. Prov. 7.21 , 22. & 5.6 . V. 29. Lo , this only have I found , that God hath made man upright , but they have sought out many inventions , ] This only : He could not discover all the streams of wickedness and folly amongst men : but the original and fountain of them all he doth discover , namely , the corruption of the heart of man by the fall ; this he found , that their wickedness was not from God , nor by creation , but from themselves , and their willing entertainment of the temptation of the serpent . Some more subtilly expound these words , as a confirmation of the former : God made Adam Right , and so he continued so long as he was alone : but when the Woman was given unto him , she tempted him , and then they sought out many inventions . Because the woman was first in the transgression , 1 Tim. 2.14 . But here he speaketh of both Sexes together under the name of man , and sheweth , that they were made without any of this sinful and subtle wisdom , after the Image of God , endowed with divine wisdom to discern the way unto true happiness , and with perfect ability to pursue the same , Gen. 1.26 . Col. 3.10 . But though he were made upright , yet he was as a creature , mutable , & so subject to be overcome by temptation , and accordingly he did easily admit of the temptation of Satan , and sought out many inventions of his own , did not content himself with that way to happinesse which God had prescribed , but fancied to himself an higher perfection , and yielded to follovv those new wayes unto blessedness , vvhich Satan and his own deceived heart , did suggest unto him , and so fell from his primitive honour , and became like the Beasts that perish , and contracted a bottomless and unsearchable depth of sinful deceit , which none but God can throughly search and discover , Jer. 17.9 . Isa. 57.10 . Jer. 2.23 , 24. & 32.22 . By many inventions , he meaneth all these vain , though crooked counsels , and carnal shifts wherewith men do pacifie , palliate , excuse , defend all their sinful courses , Psal. 119.133 . Rom. 1.21 . 2 Cor. 10.5 . Gen. 6.5 . Ludovicus De Dieu translateth the words thus , Ipsi autem quae sierunt cogitationes Magnatum , They sought out the inventions of mighty men , or of the Angels , who were not contented with their own station , but forsook it , Jud. v. 6. and so relateth to the temptation of the Serpent , Ye shall be like unto Gods , you shall be advanced into a nobler and more honourable condition , then now you are in , Gen. 3.5 . these thoughts , being suggested by Satan , they ambitiously entertained , and so fell from their primitive perfection . CHAP. VIII . THe wise man proceedeth in this Chapter , to give further precepts touching tranquillity of life . And they are , 1. Practical prudence with the fear of God , which stamp a kind of majesty and lustre on the face of a man , and make him to be had in reverence of others , vers . 1. 2. Obedience to Magistrates , without hastily attempting , or obstinately persisting in any rebellious design it being in their power , as they please , to avenge themselves upon us , vers . 2.3 , 4 , 5. 3. Preparednesse of heart to bear inevitable evils , by a prudent observation of times , and judging of what is in a concurrence , of such and such circumstances fittest to be done , and where things are dark and undiscernable , to dispose our hearts quietly to yield to the providence of God , vers . 6 , 7 , 8. 4. Because it is a very great temptation unto disquietnesse and impatiency of spirit , when a man liveth under wicked Rulers , against whose cruelty ▪ all a mans wisdome and meeknesse can hardly be security enough : He therefore , 1. observeth the providence of God in this particular , vers . 9 , 10. 2. the reason of that insolence and excess of evil in the lives of such men , vers . 11. 3. the grounds o● comfort unto good men in this temptation ▪ and of terrours and restraint upon evil men , notwithstanding their present power and prosperity , vers . 12.13 . Laying down a general proposition concerning Gods providence in the affairs of this life , whereunto good men should submit . vers . 14. 5 ▪ A cheerfull enjoyment of outward and present blessings , without anxious sollicitude for the future , vers . 15. 6. A patient resting in the providence of God , admiring his works , and adoring the unsearchablenesse of his counsels ; whose judgements , though they may be secret , yet they cannot be unrighteous , vers . 16 , 17. Vers. 1. W Who is as the wise man ? and who knoweth the interpretation of a thing ? ] He had set his heart to seek out wisdome and folly , Chap. 7.25 . And having there handled the later of these two , as the use of the Scripture many times is , when two members or branches of a subject are proposed , to handle the later first , and then to resume the former . Behold how good and pleasant it is for brethren to dwell together in unity , Psal. 133.1 . Pleasant as the pretious oynment of Aaron , vers . 2. Good and profitable , as the dew of Hermon , vers . 3. Isa. 56.3 , 4 , 6. ) he doth here return to the former member , shewing the excellency of wisdome , whereunto no other is to be compared . The prefix Caph may be understood , either as a note of similitude , Who is as the wise man ? ( i. ) None is to be compared to him : And so it may be understood as spoken of himself , Who hath attained a greater measure of wisdome then I have ? who yet with my utmost studies have not been able to finde out the perfection of it . Chap. 7.23 , 24. Or it may be taken pro not a veritatis , and so the sense to be , that no man can attain unto perfect wisdome , as vers . 16 , 17. and who knoweth the interpretation of a thing ? ] Here are two sorts of wise men noted unto us , 1. He that is wise in himself : 2. He that is able to teach others wisdom . Or , who is able truly to judg of all affairs , and rightly to discern what in every case is to be done , or left undone ? Dan. 2.4 , 5 , 7. & 4.3.16 . a mans Wisdome maketh his face to shine ] This seemeth to allude to the brightnesse of Moses his face , Exod. 34.29 , 30 , 34. the like whereunto we read of Stephen . Acts 6.15 . Hereby is noted , 1. That wisdom doth beautifie a man with tranquillity of mind , and cheerfulnesse of countenance , spem fronte serenat , Psal. 4.6 , 6. Prov. 15.13 . & 16.24 . Psal. 34.5 . 2. That it maketh his light of holinesse to shine out unto others , Matth. 5.16 . Joh. 5.35 . Phil. 2.15 . 3. That it rendreth him reverend , venerable , amiable in the eyes of others , and doth conciliate special honour and favour unto him , in the hearts of those that converse with him , Job 29.7 — 16. 4. That it inlightneth his eyes , that he may more clearly understand what he is to do , and to leave undone ; the light of the Lord shineth on his wayes , Psal. 25.9 . Job 22.28 . Psal. 32.8 . 1 Joh. 2.20 . and the boldnesse , or , strength of his face shall be changed , or , doubled ] By the strength of the face , we may understand fiercenesse , Impudence , sourness , austerity ; as Dan. 8.23 . Deut. 28.50 . Prov. 7.13 . & 21.29 . Isa. 3.9 . Psal. 10.4 . Jer. 4.3 . wisdome changeth all this into mildnesse , meeknesse , and serenenesse of countenance ; as Moses was the wisest and holiest , so he was the meekest man , Numb . 12.3 . Prov. 11.2 . 2. By strength of face , we may understand confidence and courage ; For the righteous is bold as a Lion , Prov. 28.1 . Guilt and shame cast down the countenance , Gen. 4.5 , 6. Righteousnesse and wisdom embolden it , 1 Sam. 1.18 . Job 11.15 . Luk. 21.28 . And in this sense , some read the text thus , ( which the Original word well bears ) The strength of his countenance , his confidence and courage shall be doubled , Chap. 9.19 . Isa. 40.31 . Prov. 4.18 . V. 2. I counsel thee to keep the kings commandement , and that in regard of the oath of God ] I to keep . There is in the Original an Ellipsis , and something necessarily to be supplyed , as is usual in other places , Psal. 120.7 . Hos. 14.8 . 2 Cor. 9.6 . Matth. 25.9 . 2 Thess. 2.3 . 1 Tim. 4.3 . Gen. 25.22 . Matth. 21.30 . I , if thou wilt admit of my counsel or perswasion , thus advise thee . It is put Elliptically , to intimate a special Emphasis , and to give authority to the precept , Gal. 5.2 . To keep the Kings command ] To observe the mouth of the King. The Angels are said to see , or observe the face of God , in token of obedience and readiness to execute his commands , Matth. 18.10 . Esth. 1.14 , 1 Reg. 10.8 . The mouth is often used for the command , which proceedeth from it , Exod. 38.21 . Numb . 4.27 . Josh. 1.18 . Our obedience must not be according to our own fancies or conjectures , but according unto the prescript of the Law , for the Law is the mouth of the Magistrate . This is one special part of prudence , in order unto tranquillity of life , to be faithful and obedient towards Magistrates , and not to make our selves wiser then the Law. and that in regard of the oath of God ] These words are both an enforcement , and a limitation of the duty prescribed ; 1. An enforcement : It is necessary to yield obedience unto Magistrates , not onely out of fear towards them , because of their sword , but out of conscience towards God , and because of his vowes that are upon us , Rom. 13.5 . and so it seems to relate unto some covenant and oath of fidelity , which was taken by them towards their Princes . We read of the covenant between the king and the people made before the Lord , 1 Chr. 11.3 . and a promise or league made in the presence of God , was likely to be by the intervention of an oath , as the covenant between Abimelech and Abraham , Gen. 21.23 , 24. See Gen. 26.28 , 29. & 31.44 , 53. And this may seem to be intimated in that phrase of Giving the hand under Solomon ; which we render , By submitting themselves unto him , 1 Chron. 29.24 . A like Ceremony , whereunto Abrahams servant used , when he sware faithfulness unto him , Gen. 24.2 , 3. & 47.29 . So giving the hand , was a ceremonial confirmation of some sworn covenant or promise , Ezra 10.19 . Ezek. 17.18 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iliad . 2. And hence some here by Iuramentum Elohim , understand the Oath of the Magistrates , who are sometimes in Scripture so called , Exod. 22.28 . Psal. 82.1 , 6. Josh. 10.34 . Thereby to teach them to rule for God , not by their own lust , but by his Law , and for the good of his people . But I rather understand , by the Oath of God , an oath sworn unto God , Isa. 19.18 . & 44.4 . 2 Chron. 15.12 , 14. & 34.31 , 32. So that we are bound to be obedient unto Magistrates for the Lords sake , 1 Pet. 2.13 — 17. as servants are required upon the same accompt , to yield obedience to their masters , Eph. 6.5 — 8. 2. This clause containeth a limitation , by which our obedience unto men is to be bounded : Keep the Kings Command ; yet so , that thou do not violate thine oath and obedience due unto God. Thy service to the one , must be such as will consist with the fealty to the other ; for we are bound unto God and his service by oath and covenant , 1 Pet. 3.21 . Neh. 9.38 . & 10.29 . Psal. 119.106 . and no subordinate obedience to others must make us forget our duty unto him , 1 Sam. 19.1 . & 22.17 . Dan. 3.16 , 17 , 18. Act. 4.19 . & 5.20 . 1 Pet. 2.17 . Prov. 24.21 . 1 Reg. 21.3 . Esth. 3.2 . 1 Sam. 14.45 . V. 3. Be not hasty to go out of his sight , &c. ] Or , Go not hastily out of his sight . When two Verbs finite come together , either the later is to be taken infinitively ; as Deut. 2.31 . Esth. 8.6 . Psal. 102.13 . or the former adverbially ; as Gen. 24.18 . 1 Sam. 4.14 . Hos. 9.9 . Be not hasty to go ] It signifies such haste , as ariseth out of terrour and perturbation of spirit , in which sense the word is frequently taken , Exod. 15.15 . 2 Sam. 4.1 . Job 23.15 . He sheweth the root of Rebellion , namely , impatience , fear , perturbation of spirit , whereby men fling off from their Allegiance . Servants are said to stand in the presence of their Lords , 1 Reg. 10.8 . Esth. 1.4 . So that hasting out of their presence , implies , a declining and casting off of obedience , Jon. 1.3 . 1 Reg. 12.16 . This is one part of obedience here forbidden , hastiness in taking offence , discovering of choler and discontent , flying away in passion , either from the presence or from the Commands , or from the anger of a King ; not remembring that Kings have many eyes , & can see at a great distance , and long arms , and can easily reach those that flye in discontent from them . Obedience , innocence , calmness of spirit , a meek and yielding disposition , may secure and reconcile a man , ( for a soft answer turneth away wrath ) when turbulency and unquietness will but plunge him into greater disfavour and danger . Another and worser Errour , is wilfully to persist in disobedience , and to boyl up the former passion into habitual stubbornness . Do not thou stand in an evil thing ] If thou have been transported with perturbation , and gone out of the way , cool and draw back betime ; do not harden thy self in thy defection , but labour , by forbearance and mildnesse , to recover his favour again , Prov. 15.1 . & 25.15 . & 30 , 32. To stand in a thing , is to have a fixed and unmoved resolution upon it , 1 Cor. 7.37 . Ephes. 6.11 , 13 , 14. for he doth what soever pleaseth him ] This is not spoken to confirm , or give allowance unto any revengefull and cruel Actions of Princes , as if their power did serve to execute their own lusts ; but he sheweth , besides the sinfulness of it , how unsafe , and how fruitless it is to resist those , who have power to do what they please , and who being injured and provoked , can easily break in pieces those who rise up against them . V. 4. Where the word of a King is , there is power : and who may say unto him , What dost thou ? ] Think not that thou shalt be able to escape the wrath of a King : for if he but speak the word , he hath power enough to reach thee where ever thou goest : Where ever the Command of a King comes , it is accompanied with power enough to be avenged on any that provoke him . He never wants instruments to execute his displeasure . When Saul pronounced death upon the Priests , there wanted not a Doeg to set upon them , 1 Sam. 22.18 . Dan. 5.19 . and who may say unto him , What dost thou ? ] This elsewhere spoken of God , who worketh all things by the counsel of his own Will , and doth whatsoever he pleaseth both in heaven and earth , Job 9.12 . But of Princes and Magistrates it cannot be absolutely and so fully spoken ; for being subject unto Errour , and miscarriages , they may with humility and wisdom be admonished , 1 Sam. 14.45 , 46. But he speaketh here of the great power which they have , against which the people dare not to mutter , Prov. 30.31 . and ought not without much reverence to contest withal , Job 34.18 . V. 5. Whoso keepeth the commandement , shall know no evil ] This may be understood either of the Commands of God , Piety and godly Wisdom will teach a man to walk so circumspectly , as that he shall not provoke the wrath of the King to his own ruine : or of Commandment of the King , whereof he spake , vers . 2. he that observeth his commandement , shall know no evil , ] None of the danger before mentioned , vers . 3. shall live securely , and quietly out of fear , Rom. 13.3 , 4. 1 Tim. 2.2 . and a wise mans heart discerneth both time and judgment ] This is a qualification of the precept , a wise man will not for fear of danger , or hope of advantage , do all that is commanded him by a blind obedience , but he considereth the season wherein , and the manner how to execute commands : or he knowes to find out a proper season , and right way to apply himself unto the Prince , to prevent his displeasure , to gain his favour , to qualifie or alter his Commands , if they be any way grievous , 1 ▪ Chron. 21.3 . Judg. 6.27 . Gen. 32.7 , 8 , 13 , 16 , 17. & 33.12 , 14. 1 Sam. 25.18 — . 1 Chron. 12.32 . Neh. 2.4 , 5 , 12 , 16. Esth. 4.5 . & 7.2 . & 8.5 , 6. V. 6 , 7. Because to every purpose , there is time and judgment : therefore the misery of man is greater upon him . For he knoweth not that which shall be : for who can tell him when it shall be ? ] Because to every purpose or enterprize there is a proper season , and peculiar manner of acting , upon which narrow points , the happy success of such undertakings do depend , and this cannot without much wisdome be duly observed : hence it cometh to passe , that the misery of man is great upon him . This general is to be applyed to the particular case , a man by incurring the displeasure of his Prince , bringeth much misery upon himself , because he wanteth that wisdom , which should suggest a proper opportunity , and right way of regaining his favour again . When there is ignorance and folly within , dangers and snares without , it is hard for a man to walk safely . There is no greater part of wisdome then the prudent observing of times , circumstances , and the right manner of transacting businesses that are of weight and consequence unto us , Jer. 8.7 , 8. Amos 5.13 . Luke 19.44 . Prov. 15.23 . Act. 22.25 — 29. Act. 23.6 , 7. for he knoweth not that which shall be . ] Because a man cannot foresee future events , nor exactly judge of the consequences of actions , therefore it is very difficult to avoid many of those miseries which by reason of this ignorance do attend him . There is one season , and one manner of acting , which would have been seconded with success , if a man could have foreseen it , but any other time , any other way of proceeding , would miscarry : great therefore must needs be the misery of man by reason of this ignorance , who hath ● thousand waies to misse the mark , and but one to hit it . A man cannot so much as fore-appoint his own actions for the future , much lesse foresee the consequences and issues which vvould follow thereupon , Prov. 27.1 . Jam. 4.14 . None can foretell a man what shall be , but God alone , Isa. 41. ●3 . & 44.7 . & 46.10 . Onely this a wise and holy man may be sure of , that whatever falls out shall be for his good , though it may be contrary to his desire and expectation , 1 Cor. 3.22 . V. 8. There is no man that hath power over the spirit , to retain the spirit , neither hath he power in the day of death . ] By spirit , he meaneth the breath of life , or the soul. So it is often understood , Gen. 6.19 . Job ▪ 7.7 . Isa. 42.5 . Psal. 104.29 . Luke 8.55 . Jam. 2.26 . This may be understood , 1. Generally , to signifie the weakness which is in man to help himself against the greatest future evil , namely , death : no power , industry , wisedome , can keep the Soul , when God by death requires it : no man hath the dominion over his own life , to live as long as it pleaseth himself ; nor over death , to repell and resist Heb. 9. it when it comes , Psal. 49.7 — 10.27 . 2. Particularly , to the present argument of obedience to Princes , whose wrath is as the roaring of a Lyon , whose displeasure cannot be avoided . An offender hath no power to retain his life , when supream authority passeth judgment against it : and therefore we ought wisely to take heed of those provocations which are likely to cast us under so great danger : for the punishment of rebellion can no more be avoided , then the Wind can be held fast . Therefore we ought to keep our selves still within the bounds of duty , and that will preserve us from evil , as vers . 5. to retain the spirit ] To shut it in , to keep it from going away . Neither hath he , or any man , power in the day , or over and against , the day of death , to adjourn and prorogue it ; aequo pede pulsat pauperum tabernas , regumque turres . The power of a King is as little against death , as the power of the meanest beggar . And therefore some have observed , That whereas when David is mentioned upon other occasions , he is usually spoken of by the name of King David ; when his death is spoken of , there is no mention of his Dignity and Office , but onely of his name , 1 Reg. 2.1 . and there is no discharge in that warr ] Or , no weapon wherewith we can prevail in our war with death . There is no apparatus bellicus against such an Adversary , no arrow or javelin that a man can let flye in this combate ; Or , there is no mission into this battel , in vain doth any man go forth to make War against death . So the word seemeth to be understood , Psal. 78.49 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Symmachus rendreth it . It is not possible to stand in battel array against such an adversary : the Septuagint render it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is no mission or dimission in that war ; which sense our Interpreters seem to follow , in their Version , There is no discharge in that war , no man can have a Vacation or an Exa●ctoration from that warfare . There is no protection or deliverance from the hand of death . neither shall wickednesse deliver those that are given to it ] Unquiet wickedness , sinful shifts , which men in danger are apt to betake themselves unto , though a man turn himself every way , and move every stone , yet he shall not be able to deliver himself . Saul and Pilate would fain shift off the guilt of their sins upon the people , 1 Sam. 15.21 . Matth. 27.24 . and Caiaphas pretended necessity for his persecuting of Christ , Joh. 11.50 . but this did not deliver their souls . By wickednesse , here may be understood , in relation to the argument of the text , Rebellion , Sedition , disobedience against Magistrates , as 1 Sam. 24.13 . The words are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wickednesse shall not deliver , that is , It shall destroy those that use it ; as Rom. 1.16 . Psal. 51.17 . Prov. 17.21 . Prov. 11.4 . V. 9. All this have I seen , and applyed mine heart unto every work , that is done under the Sun : There is a time wherein one man ruleth over another to his own hurt . ] With his wonted transition he passeth on to the observing of another Vanity , which was to be found amongst men ; I applyed or gave mine heart unto every work , as Chap. 7.25 . teaching us with special attention to observe the wayes of Gods providence in the world , Psal. 111.2 . 1 Pet. 1.10 , 11. When he was thus considering of the right means of living comfortably , by yielding due obedience unto Government : He found that some Princes were so tyrannical and intolerable , that it was very hard for men to live quietly under them , they go on without controle , and miserably afflict the poor people , Prov. 28.15 , 16. for whose good and comfort they were appointed , Rom. 13.4 . God thus pleasing in his Justice many times to punish the sins of a Nation , by giving them up into the hands , under the will of unrighteous Governours , Zach. 11.6 . Hos. 13.11 . Job 34.30 . Isa. 10.6 . & 14.20 . & 19.4 . But he shewthe vanity of such Tyrannical courses . They tend at last to the hurt of those that use them : the Rod which beateth the children , is usually at last thrown into the fire . As their power hath put into their hands a greater liberty of sinning , so hath it heaped up for them a greater measure of wrath , Isa. 10.12 . Dan. 11.36 — 40. Isa. 14.4 — 23. 1 Reg. 15.29 , 30. V. 10. And so I saw the wicked b●ried , who had come and gone from the place of the Holy : and they were forgotten in the City where they had so done : This is also vanity . ] These words are obscure , some understanding the former part of wicked Rulers , and the later part of good Rulers : others , the whole , only of wicked ones . The sum of the former sense is this ; When I considered the rule of Tyrants over others , I observed that when they were dead and buried , they did as it were come and return again in their Children or wicked Successors , who reigned like them , Job 8.18 , 19. or when they had been deprived and deposed , and so as it were buried , I saw them return to domination again . But other good men , who had walked with God in his holy place , are driven out of sight , made to run into corners , and as it were buried in forgetfulness , Prov. 28.12 , 28. Psal. 12.8 . even in that City where they had done Right . This he looked on as a great Vanity , that the memory of good men should perish ; and wicked men should be had in honour . But the other sense which applyeth all to wicked Rulers , seemeth to be more genuine , and is followed by our Translation ; I saw wicked Rulers continue all their life long in the place of the Holy one , to be had in great honour , and after they had gone in and out before the people in the place of Justice and Government , ( which is the Throne of God ) I saw them magnificently buried in very great pomp and solemnity , Luke 16.22 . yet being dead , notwithstanding all those flatteries and formalities in their funeral , their name and memories did quickly perish and dye with their bodies , insomuch , that in that very City where they had lived in so great power , and been buried in so much state , they were presently forgotten , neither the Nobleness of their Families , nor the flatteries of their Creatures , nor the magnificent Monuments erected for them , were able to preserve their names from rottennesse , Psal. 37.9 , 10 , 35 , 36. Prov. 10.7 . By the place of the Holy , or of the Holy one , as Hab. 3.3 . understand the Tribunals of Judgment , whereon they sit as his Vicegerents , Deut. 1.17 . Psal. 82.1 . Exod. 22.28 . 1 Chron. 29.23 . 2 Chron. 19.6 ▪ By coming and going , seems to be intimated the administration of the publick Office of Government , elsewhere expressed in the like manner , by going in and out before the people , Numb . 27.17 . Deut. 31.2 . 1 Reg. 3.7 . and they were forgotten ] The Septuagint render it , and they were praised ; upon an easie mistake of one letter for another in the original word . where they had so done ] Others , where they had done right , in the first of the two former senses ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Symmachus : or where whatsoever they did was accompted Right , and so it is appliable to the later sense . This is also Vanity ] All the power and pomp of wicked men in their life , and funerals , is but mere Vanity , since when they are gone , their names and memorials perish with them . V. 11. Because sentence against an evil work is not executed speedily : therefore the heart of the sons of men is fully set in them to do evil . ] Here is intimated the Reason why wicked Rulers go on without remorse or controle in their tyranny and oppression all their life long ; namely , because the Judgments of God threatned against them , are not presently put in execution . The prosperity of wicked men doth exceedingly strengthen and harden them in their wickedness . This proceedeth from infidelity , and a root of Atheism in their hearts , they cannot see afar off ; or if they do , yet because evil seems far from them , therefore they go on securely , abusing the goodness and long-suffering of God unto presumption , which should have led them unto repentance , Rom. 2.4 . First , we here see that there is sentence pronounced against every wicked work , Isa. 3.10 , 11. Secondly , That the Lord is slow in putting that sentence in execution , being willing that men should repent , 2 Pet. 3.9 . 3. That the sentence being pronounced , though it come slowly , yet it will come surely against ungodly men . It is every day nearer and nearer , and the longer it stayes , the more heavy it will be . It comes with feet of wooll , but it will strike with hands of lead , Gen. 6.3 . 4. That wicked men abuse Gods patience unto presumption , and because they see all well with them , do despise his threatnings to their own destruction , Isa. 5.19 . Jer. 5.12 . & 17.15 . 2 Pet. 3.4 . Ezek. 12.22 . Psal. 55.19 . 5. That Impunity maketh wickednesse more excessive and outragious , and the heart of man is the more filled and emboldened in wickedness , by how much the more experience it hath of Gods slowness to wrath , Matth. 24.48 , 49. Prov. 7.18 , 19 , 20. 2 Pet. 3.3 , 4. therefore the heart of the sons of men is full in them , or is f●lly set in them to do evil . ] is bold in them , so Aquila : therefore the sons of men do evil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a fearless and presumptuous heart ; so Symmachus : the phrase noteth an height of confidence and resolvedness on sinful courses , called in the Scripture , madness , excess , greediness , rushing , breaking forth , superfluity , &c. Esth. 7.5 . Act. 5.3 . Gen. 6.12 , 13. Luk. 6.11 . Jer. 50.38 . 1 Pet. 4.4 . Ephes. 4.19 . Jer. 6.7 . & 8.6 . Hos. 4.2 . Jam. 1.21 . V. 12 , 13. Though a sinner do evil an hundred times , and his dayes be prolonged : yet surely I know , &c. ] Here he answereth the Temptation whereby good men are apt to be offended at the prosperity of wicked men , Psal. 73.2 , 3. Jer. 12.1 . and wicked men to be hardened in their sins thereby : Though a sinner do continue to do evil , and escape punishment an hundred times , never so often , as Chap. 6.3 . and his dayes be prolonged ] Or ▪ his punishment delayed : or God do put off his anger , and not straightway execute it upon him , Chap. 7.15 . Isa. 48.9 . Deut. 4.40 . Exod. 20.12 . yet surely I know , and do considently affirm , That it shall be well with them that fear God , Isa. 3.10 , 11. The order of the consequence is inverted , and first the remuneration of good men is mentioned , before the punishment of evil men , to strengthen their faith , and to comfort them against the oppressions and injuries of their potent adversaries , because usually the rage of Tyrants doth vent it self against those that fear God. which fear before him ] This is the character of a good man , they fear God sincerely , they tremble at his presence , they labour to commend their hearts and consciences to him in well doing , Isa. 8.13 . When wicked men prosper and rage , they fret not , they fear not their cruelty , but still they hold fast their integrity , and go on steadily in obedience and patient waiting on God. But it shall not be well with the wicked , neither shall he prolong his dayes , which are as a shadow ] It shall not well ] This is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , less being said then is intended : for the meaning is , It shall be very ill with him ; as Exod. 20.7 . Psal. 34.5 . Rom. 1.16 . Psal. 84.12 . Isa. 42.3 . Rom. 4.19 . Revel . 12 11. neither shall he prolong his dayes ] Long life is oftentimes promised as a blessing , Prov. 28.16 . Exod. 20 . 1● . Psal. 91.16 . Prov. 3.2 . and the contrary threatned as a curse , Psal. 55.23 . and though they seem to live long , their longest life is but as a shadow , which suddenly is gone , Psal. 144.4 . wrath doth at last certainly overtake them . Whereas in Scripture sometimes prolonging of ones dayes , relates to a life after death , and a victory over it , Isa. 53.10 . V. 14. There is a vanity which is done upon the earth ] He doth not pass this Censure upon the wise and righteous providence of God , who ordereth all the seeming confusions and disorders which are in the world , and who is pleased after a seeming inequality to dispence good or evil unto men , contrary to what our reason doth judge most equal and righteous , Job 9.22 . & 21.7 , 8. But first he speaketh according to the judgment of flesh and blood , which is apt to judge hardly of so strange a distribution , Psal. 73.13 , 14.2 . He doth it , to shew the vanity of all outward things which do variously happen unto men under the Sun , which being distributed without any great difference , sometimes evil things to good men , and good things to evil men , do lead us necessarily to think but meanly of them , and to look after a further Judgment , wherein rewards and punishments shall be in a more notable manner dispenced , Chap. 7.15 . 1 Cor. 15.19 . And even in this distribution there is much goodness shewed to one man in his sufferings , whereby his graces are exercised : and much wrath and justice to others in their prosperity , whereby they are many times hardened and ensnared , Psal. 69.22 . Hos. 13.6 . V. 15. Then I commended mirth , because a man hath no better thing under the Sun , then to eat , and to drink , and to be merry , &c. ] Some make this to be a sensual and carnal deduction drawn from the former observation , that since by a mans most circumspect walking he can no more free himself from evils , then if he lived more loosely , and since evil men do many times go away with the rewards of good men , and good men suffer such things as they had not deserved : since a man gets nothing by his holiness , nor loseth any thing by his wickedness : It is therefore the best way to take our pleasures , to eat and to drink and be merry , and to take no further care then how we may for the present gratifie our licentious desires , 1 Cor. 15.32 . Isa. 22.12 , 13. Amos 6.3 — 6. Psal. 73.11 , 12. But I rather understand the words in the sense formerly expressed , Chap. 2.24 . & 3.12 , 13 , 22. & 5.18 . Since it is impossible for a man to free himself from those common vanities and temptations which are under the Sun , Therefore there is no greater wisdom , no better remedy of our present vexations , then to compose our hearts in an holy calmness and security , not over-curiously or querulously to inquire into the dark providences of God in the World , but with an holy submission to commit our selves to the Lord , and in his fear , and with cheerfulness and thanksgiving to enjoy the present blessings which his bounty hath bestowed upon us , without any unquietnesse of spirit at the disorders we see , or any anxious and sollicitous thoughts touching any thing which for the future we may fear , Phil. 4.11 , 12 , 13. 2 Thess. 3.12 . for that shall abide with him of his labour , the dayes of his life , which God giveth him under the Sun ] This is the onely fruit which a man can reap in this life from all his labour ; greater benefit he can never expect from any thing under the Sun , then to have food and rayment , with cheerfulness of heart in the use of them . V. 16 , 17. When I applyed mine heart to know wisdome , and to see the businesse that is done upon the earth ] He here concludeth with a reason why a man ought not anxiously to perplex or disquiet his thoughts about the Works of Gods Providence , in the Government of the World , why good men are afflicted , and ill men advanced ; because when a wise man hath applyed his mind , made it his business , broken his sleep in this inquiry , yet he shall come short of what he promised himself , and must at last acquiesce in the Soveraignty and Dominion of God , whose Works are unsearchable , and whose Judgements past finding out : therefore we must suppresse all rash censures of those things the reasons whereof we are not able to attain unto , and with calmnesse and tranquility of spirit , labour to enjoy present comforts rather then to busie our selves with curious and fruitlesse inquiries . to see the businesse that is done on the earth ] That is , to discover and get a clear , distinct and satisfying accompt of all the works of Gods providence in the world , to comprehend the reasons of the administration and Government thereof , to have a rational view of the compages and whole frame of humane affairs , to reconcile all the seeming absurdities and incongruities which appear in them , to look exactly into the Temperament and Composition of so many infinite , and contrary events , unto the making up of one most exquisite and beautiful work for there is that neither day nor night seeth sleep with his eyes ] As Chap. 2.23 . This he speaketh of his incessant study , in denying himself necessary refreshments , out of the intentnesse of his minde in this inquiry , as strong and fixed thoughts will keep away sleep from our eyes , Psal. 127.2 . Ecles . 5.12 . a man cannot find out the work that is done under the Sun ] Cannot perfectly understand : or search into the counsel of God in the government of humane affaires , his secret Judgements , his admirable contrivances , his various wisdome Job . 11.7 , 8 , 9. Psal. 36.6 , & 92.5 . a man can neither by labour , nor by wisdome , ( the two great Engines and Instruments of discovery , ) attain unto it . He doth not hereby discourage us from searching into the works of God , which elsewhere we are directed to observe , Psal. 111.2 . & 104.24 . & 105.5 . & 106.13 . Isa. 5.12 . But only teacheth us after all , to adore the depths of his wisdome , to rest satisfied that whatever he doth , how contrary so ever it appear unto humane reason , is righteously , holily , and wisely done . Secret and wonderful his works may be , but they are never unjust : and therefore when we cannot understand them . we must admire and adore them , Job 9.2 — 14 : & 40.2.3 . Rom. 11.33 — 36. CHAP. IX . IN the end of the former Chapter , the Wise man observed the secret and hidden course of Gods providence ; and in this , proceedeth in the same argument , taking notice of a confused administration of the world in common Events which do equally befall both the good and the bad , even as death at the last hapneth to them all alike , vers . 1 , 2 , 3. Whereupon he resumeth his former remedy against this vexation , to wit , that we should comfortably enjoy life , and the good things thereof , while we have time to do it , and not defer it till it be too late , because when death comes , it deprives us of all the comforts and delights which this present life doth afford unto us ; upon which occasion he praiseth life before death , because therein we have the liberty of enjoying all good things under the Sun , the sense of all which Death doth bereave us of , vers . 4 , 5 , 6. And therefore since the dayes of our life are but Vanity , we ought with much cheerfulnesse and intention of mind to enjoy all the sweet contentments which life doth afford us , yet so , as not to leave the duties of our Calling undone , this being all the portion which we can have in this life of all our labours , vers . 7 , 8 , 9 , 10. After which he falleth into the contemplation of another wonderful providence of God , whereby events seem to befall men , rather by chance , then by reason and counsel , and contrary to those previous dispositions by which we are led to expect far different effects from those which do come to passe , vers . 11. The reason whereof in part he subjoyns , namely that invincible ignorance which is in all men of the proper seasons wherein actions are to be done , or else disability to foresee and prevent the evils which are coming towards them , and do suddenly surprize them , vers . 12. Lastly lest he should seem to dictate unto us a supine neglect of all good means towards our desired Ends , in regard that things seem to be governed rather by chance , then by counsel , He sheweth the excellent use of godly wisdom to deliver us out of such dangers , by an example of One poor , but wise man , who being in a little City meanly man'd and defended , did by his wisdome deliver it from the power and military assaults of a mighty King which came against it . Yet shewing withal a very great Vanity amongst men in neglecting so wise a man because of his poverty , vers . 13 , 14 , 15 , 16. whence he concludeth , by shewing the excellency of wisdome , that silent wisdome is better then clamorous and bustling power , and then all instruments of war. And withal , that as one wise man may avert much danger , so one wicked man may destroy much good , vers . 17 , 28. Vers. 1. ALl this I considered in mine heart ] I gave all this to my heart . I laid it up in mine heart . It noteth special study and attention thereunto , Luke 2.51 . & 21.14 . even to declare all this ] To prove , examine , perfectly to understand , and clearly to manifest all this . The word signifies to purifie and purge , because when a thing is soyled and defaced , it is the more difficultly known , 2 Cor. 3.16.17 . , 18. That the Righteous , and the wise , and their works , are in the hand of God ] That the persons and works of the best and most prudent men are not in their own power or disposal but are guided by a Divine providence , and by a secret , invisible , and unpreventable direction from above , by him who worketh all things , by the counsel of his own Will : To be in the hand of God , noteth , 1. Subjection to his power , Joh. 3.35 . Matth. 28.18 . Joh. 5.22 . 2. Direction and guidance by his povidence , Act. 4.28 . Jer. 10.23 . Prov. 16.9 . & 20.24 . Exod. 34.24 . 3. Ruling by his powerful though sometimes secret and invisible Government . So the hand of the King , notes the command or order given by the King , 1 Chron 25.3 . 4. Custody and protection from evil by his care Ester 2.3 . Isa. 62.3 . Joh. 10.28 , 29. Our works are transient things , and as they come from us , seem to vanish away , and to be no more , they are quickly out of our hands : but they are alwayes in Gods hands , and written in his book , he reserveth them unto the time of Retribution , and keepeth an exact Record and Register of them : So that no one of them shall be unrewarded , Heb. 6.10 . Our persons , our times , our imployments are in the hand of God , men cannot do to us , or dispose of us as they will , Joh. 19 , 10 , 11 , neither can we dispose of our selves as we please : but he who is wisest , and knowes what is best for us , and what uses we are fittest for , doth as it pleaseth him , order both our persons , our times , our places , our callings , our work , our wages , as may be most for the glory of his Name , whose we are , and whom it is our happinesse to serve in whatsoever station he shall be pleased to place us in , 2 Sam. 15.25.26 . no man knoweth either love or hatred by all that is before them ] The words admit of such a reading as this ; The Righteous , and the wise , and their works are in the hand of God : Also Love and Hatred , to wit , are in the hand of God , He loveth whom he will , he hateth whom he will , Rom. 9.11 , 12 , 13 , 15 , 16. No man knoweth any thing that is before him : no man can discover the counsel or the love and hatred of God by any outward things which he looketh on , the same things equally happening to the good and to the bad , Chap. 8.14 . Matth. 5.45 . Or , no man can know whether the things which he loveth , or the things which he hateth , shall befall him , though he guide his works with never so much rectitude and prudence ; events depending on the providence of God , and not on the counsel of man , Rom. 9.16 . Jer. 9.23 , 24. Isa. 45.9 . Jam. 4.13 , 14 , 15. V. 2. All things come alike unto all : and there is one event , &c. ] Some would have these words , and so forward to vers . 13. to be the perverse judgement of the flesh , and the voice of Atheists and Epicures upon the doctrine of providence before observed : But we must remember , that Solomon speaketh only of outward things , and the different administration of them : and of the remedies of vanity and vexation , in regard of our condition here under the Sun , restraining and limiting all the confused events of worldly things by the holy hand and wise providence of God : And all the precepts which might otherwise seem to savour of Sensuality and Epicurisme by the fear of God , and honest labour in our vocations : which things being premised , all that is here set down , doth well consist with the will of God , and the scope of Solomon in this book , which is to set down such rules de Tranquillitate animi , as may make a man comfortably to digest the vanities of this life , and sweetly to pass over the time of his pilgrimage here . All things come alike to All ] Omnia sicut omnibus : So Symmachus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All alike unto All. This is the reason why we cannot judge of love or hatred by outward things : for albeit good things are promised unto good men , and evil things threatned unto evil men ; yet God doth so proceed in the execution of these promises and threatnings , as that faith only can discover the difference ; all things outwardly , and to the eye of sense appearing alike to all : As if the Lord had subjected all things to the domination of Fortune , rather than of Justice ; and that the events of the world , were all rather casual and contingent , than either predetermined by the counsel , or governed by the providence of God. one event to the righteous and to the wicked , &c. ] Moses dyes in the wilderness , as well as those that murmured . Josiah in the wars as well as Ahab . Is Abraham rich ? so is Nabal : Is Solomon wise ? so is Achitophel : Is Joseph honoured by Pharoah ? so is Doeg by Saul . And usually , as to outward things , the advantage is on the side of the worst men , Ps. 73.12 , 13. Mal. 3.15 . to the righteous and the wicked , ] In regard of their spiritual state and condition towards God. Not that any man is perfectly righteous in this life , Chap. 7 . 2● . but inchoatly by the first fruits of the Spirit . Comparatively , in opposition to the wicked . Evangelically , by sincere dispositions of heart , and by the ordinary prevalency and dominion of grace . to the clean and unclean ] Between whom great difference was to be made , Ezek. 22.26 . to him that sacrificeth , and him that sacrificeth not ] That carefully observeth , or prophanely neglecteth the worship of God ; as we see in the examples of Jeroboam and Jehu . as is the good , so is the sinner ] The doubling of the prefix Caph , noteth an equal comparison , and absolute similitude between the things compared , Gen. 18.25 . & 44.18 . Isa. 24.2 . 1 Reg. 22.4 . and he that sweareth ] Namely , falsly or rashly , without truth , or judgement , or righteousness . as he that feareth an oath ] The character of a godly man , who doth so reverence the great name of God , Deut. 28.58 . that by the fear thereof , he is kept from swearing rashly by it , and when he is called to swear , doth it with an awful regard towards that glorious and fearful Name . V. 3. This is an evil amongst all things that are done , &c. ] When I consider the course of providence , I found this to be one of the most grievous things which hapneth under the Sun , That all things , the same equal events , both in life & death , do happen not only to the just and the unjust , but even to the maddest and most desperate of sinners , who all their life long do give up themselves unto all excess of wickedness . This is an evil among all things ] It is not evil in regard of God , who doth all in a most wise and holy manner : but evil , that is , grievous and troublesome unto man to behold , a great temptation unto him to consider , that just and wise men should be exposed to the self-same miseries , with fools and ungodly . an evil amongst all things ] Or , above all other evils : So some render it , hoc pessimum , this is the worst of evils . As the Superlative is often expressed by an Adjective , governing an Ablative case with the Preposition Caph : Examples whereof , the Learned give in , 1 Sam. 17.12 . Prov. 30.30 . Cant. 1.8 . Luke 1.28 . Jer. 49.15 . yea also the heart of the sons of men is full of evil , &c. ] Yea also ; That upon occasion hereof , when men see that it is all one , whether men be good or bad , as to any outward difference in things here below ; they judge it vain to serve the Lord , they despise all threats , they undervalue all promises , they let loose the reins , and run headlong unto all kind of wickedness and madness , all sort of furious , headstrong and desperate excess , with boldness and presumption , See Chap. 8.11 . and after that they go to the dead ] After a life spent in madness and sensuality , then they dye . Or , Their later end is to go to the dead : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so Symmachus . Others , After that , ( i. ) Following their own heart , running after their own lusts , they do at last fall into the pit . The end of all their madness is death , Rom. 6.21 . V. 4. For to him that is joyned to all the living , there is hope ] In the written Text it is , Who shall be chosen ? but the Masoreths direct the reading to be , instead of chosen , joyned , by a transposition of the Original letter● . This correction some Learned men have conceived unnecessary . Some rendring it thus , For what or which shall be chosen ? Thereby meaning , how difficult it is to resolve , which state or condition to chuse , that of the living or of the dead . Yet quickly passing a judgement on the side of the living , in regard of the hope a man may have , while he lives , of bettering his condition . Others , annexing these words unto the last of the former verse , thus , After all mens madness , their end is to dye : Who shall be chosen out , or exempted from that comon condition ? Since therefore all men , without any choice or exemption , must dye , most miserable is the condition of those mad men , whose hearts are full of wickedness , even till death overtake them : For while men live , there is some ground of hope , but the mightiest of sinners , when once dead , are past hope , and in a worse condition than the meanest men who are yet alive . Others , retaining the marginal reading , render it thus , by an interrogation , For who will be joyned , to wit , with the dead ? Who will chuse a dead man for his companion , since that is , of all , the most hopeless condition ? But this is a forced sense ; herein therefore Interpreters do most agree , As for him that is joyned to , or is a companion of the living , He hath hope . While life remains , what evils ever befall a man , he is in hope to break through , and to mend his condition : some good things however he doth yet injoy : But , as to the good things of this world , after death there is no hope . Symmachus , whom the vulgar followeth , rendreth it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Who shall alwaies continue alive ? Unto such a man there would be hope . Pagnum & Montanus keep the reading in the Text , and render it thus , Whosoever is chosen unto , or amongst the living , unto him there is hope . The Septuagint renders it differently from all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Who is there that communicateth with , or towards all the living ? They seem to follow , not the written Text , but the reading ; and so by communicating , mean joyning in fellowship with the living : Who is there that shall have the society and communion of all the living ? Surely none . According to the sense of Symmachus , and Hierom. Marinus Brixianus offereth two other senses ; 1. By reading the word actively , with a different punctation , thus , Whosoever chuseth any thing while he is yet alive , he hath hope to compass and to effect his desire . 2. By keeping to the written Text , in the passive sense , thus , Whosoever shall be chosen unto any life , or condition of life , he may therein have hope ; which maketh a clear and a good sense . The Adjective , which we render , Living , being usually taken for the Substantive or abstract , to wit , for life ; as Gen. 2.7 . Ps. 21.4 . Prov. 18.21 . Ps. 63.3 . I take it , the expression we find Isa. 4.3 . may give light unto this place . Every one that is written among the living : To be chosen among the living , here ; seems to be the same , with being written amongst the living , there . It is an allusion unto Cities , wherein there is a Matricula or Record kept of such as were Free-men : whereunto the Scripture seemeth to allude , Ps. 87.6 . Ezek. 13.9 . Heb. 12.23 . Jer. 17.13 . Luke 10.20 . Ps. 4.3 . For as the Elect are said to be written in the Book of life , Dan. 12.1 . Ps. 69.28 . Rev. 17.8 . & 21.27 . & 22.19 . so the living may be said to be elected unto life ; as all such Enrolements , in the Records of a City , do follow upon a preceding choice of the persons so enrolled . for a living Dog is better than a dead Lion ] A proverbial speech , whereby is meant , that the basest and most contemptible person while he lives , is in a better and more hopeful condition than the most honourable , when he is laid in the dust . The Scripture useth the Metaphor of a Dog , to denote the vilest and most abject persons , 2 Reg. 8.13 . Matth. 15.16 . Rev. 22.15 . Phil. 3.2 . as on the other side ; a Lion is the most noble of beasts , Prov. 30.30 . yet a dead Lion is exposed to the scorn of the weakest and most fearful creatures , according to the Greek Epigram : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ The lowest expression of a vile thing , which the Scripture useth , is , A dead Dog , 1 Sam. 24.14 . 2 Sam. 9.8 . V. 5. For the living know that they shall dye ] By this knowledge , they gain much , if they rightly improve it : For , 1. Hereby they are perswaded to repent , and to fit themselves to meet with the king of terrours . 2. Hereby they are set seriously to consider , how this unavoidable evil may be sweetned , and sanctified unto them , that they may comfortably desire to depart , and to be with Christ , which is best of all , 2 Cor. 5.4 . Phil. 1.20 . 3. Hereby they are excited unto duty with more vigor , when they look on this as the day of grace , as the time of light , wherin only they can work , Joh. 9.4 . Isa. 38.18 , 19. Ps. 118.17 . Job . 14.14 . Ps. 39.1.4 . & 90.12 . But 4. and which seems most pertinent unto this place , knowing that they shall dye , and that the present comforts of this world , are for the use of the living only , and not of the dead ; therefore they set themselves comfortably to enjoy the good blessings of God here , while they have time to use them , and by a cheerful and thankful enjoyment of present mercies , to fit themselves for a happy dissolution . For godliness teacheth us , both quietly to enjoy the world , and willingly to leave it when God calls . but the dead know not any thing . ] This is not spoken absolutely , for the spirits of just men are made perfect , and are with Christ ; but according to the subject matter in the context , They know nothing of the things of the world , or any outward comforts and blessings here below under the Sun , they can no longer be delighted with the knowledge or fruition of earthly things , Job 14. ●1 . neither have they any more reward ] He speaketh not of the reward of a holy life , for so the dead have a reward , because their works do follow them , Rev. 14.13 . but he speaketh of the comfortable use of outward blessings , as the only reward which worldly things can afford them for all their labour ; as it is more plainly expounded in the next verse , and Chap. 3.22 . & 5.18 , 19. & 8.15 . for the memory of them is forgotten ] They are wholly removed from all humane and worldly conversation with men , their house , their families , their friends know them no more . So far are they from enjoying and knowing outward things , that the living do by degrees forget them , Isa. 26.14 . Job 10.8 , 9 , 10. V. 6. Also their love , and their hatred , and their envy is now perished ] He speaketh in relation to outward things ; living men meet here with objects of all sorts , some lovely , some hateful ▪ some things that they pity , some that they envy . But when they are dead , they have no knowledge left of any such things , and consequently no affections at all towards them . And because it were endless to recount particulars , therefore he concludeth in general , That they have not any more a portion for ever in any thing under the sun ] They have not the possession , the fruition , so much as the contemplation of any worldly things ; They carry away nothing with them ; their glory , their contents do not descend after them . A covetous man doth no more dote upon wealth , nor an ambitious man upon honour , nor a sensual voluptuous man upon pleasure , all their thoughts , desires , emulations perish ; therefore if ever we will enjoy the good blessings of God , it must be while we live , because there is no knowledge nor wisdome in the grave whither we go , Ps. 49.17 . Luke 12.20 . Job 3.17 , 18 , 19. & 7.7 — 10. V. 7. Go thy way , eat thy bread with joy , and drink thy wine with a merry heart ] In as much as the dead neither know , nor enjoy any of these worldly blessings ; and in as much as God gives them to his servants in love , and as comfortable refreshments unto them in the daies of their vanity : Therefore he exhorteth unto a cheerful fruition of them , while we have time and liberty so to do , that so the many other sorrows and bitterness which they shall meet with in this life , may be mitigated and sweetned unto them . He speaketh not ( as some conceiv● ) of sensual , epicurean , and brutish excess , but of an honest , decent , and cheerful enjoyment of blessings , with thankfulness , and in the fear of God. Go thy way ] It is used adverbially , as much as ag● igitur , eia Agedum , by way of adhortation , or encouragement ; as Gen. 19.32 . Prov. 1.11 . Eccles. 2.1 . Isa. 1.18 . & 55.11 . Since in de●th thou canst have no love , nor sense of any outward blessings , therefore hearken to my counsel , make use of thy time , and enjoy mercies while thou maiest . eat thy bread with joy , and drink thy wine with a good ( i. ) a merry heart ] As a sad heart is called an evil heart , Neh. 2.2 . 1 Reg. 21.7 . Ruth . 3.7 . Eccles. 7.3 . Enjoy the fruit of thine own labours ; as Chap. 3.22 . When he saith , Thy bread , wine , &c. he sheweth , that our comforts and delights must be bounded within our own labours and possessions ; though stollen waters , and bread of deceit may be sweet , yet it hath gravel and bitterness in it at the last , Prov. 9.17 , 18. 1 Thess. 3.12 . And also , that our delights must be proportioned to the decency of our condition ; we must eat , panem statuti , our proper portion and dimensum , and not either luxuriously exceed , or sordidly live beneath our own estate and condition , Prov. 30.8 . for God now accepteth thy works ] It is pleasing unto God , that when thou hast , in the fear of his Name , and in obedience to his Ordinance , laboured , and by his blessing , gotten thee thine appointed portion , then thou shouldest , after an honest , cheerful , decent , and liberal manner , without further anxiety , or sollicitousness enjoy the same . This is the principal boundary of our outward pleasures and delights , still to keep our selves within such rules of piety and moderation , as that our waies may be pleasing unto God ; And this shews us the true way to find sweetness in the creature , and to feel joy in the fruition thereof , namely , when our persons and our waies are pleasing unto God ; for piety doth not exclude , but only moderate earthly delights , and so moderate them , that though they be not so excessive as the luxurious and sensual pleasures of foolish Epicures , yet they are far more pure , sweet , and satisfactory , as having no guilt , no gall , no curse , nor inward sorrow and terrors attending on them , Nehem. 8.10 . V. 8. Let thy garments be alwaies white ] Food and rayment are the substantials of outward blessings , 1 Tim. 6.8 . Having directed unto cheerfulness in the one , he here directs unto decency and comeliness in the other . Whiteness was antiently an expression of things pleasing and delightful . Albosque dies h●rasque Serenas , in Silius Italiens . Candidus & felix proximus 〈◊〉 eri● , in Ovid. So the white stone of absolution , is called a white stone , Rev. 2.17 . the Asses on which persons of Honour did ride , were white Asses , Judg. 5.10 . In like manner they did use in the Eastern Countreys to use white garments , as expressions of dignity and honour , Esth. 8.15 . Therefore our Saviour shewing his glory to Peter , and James , and John , in the Mount , had his garments white as light , Matth. 12.2 . And the glory of the Saints in Heaven , is expressed by white Robes , Rev. 3.4 , 5 , 18. & 6.11 . & 19.8 . Here it is used as a Symbole of joy and cheerfulness ; as on the other side , Blackness is the colour of grief and sorrow , Jer. 14.2 . They were wont to use white garments at feasts and joyful solemnities : when he saith , let them be alwaies white , as it is to be understood not absolutely , as if they were never to mourn , Chap. 7.2 . this was the sin of the rich Glutton , Luke 16.19 . but with restriction to the rules of seasonableness and decency , Prov. 5.19 . And let thine head lack no oyntment ] This likewise was an expression of joy used in feasts , Luke 7.46 . Joh. 12.3 . and in triumphal solemnities , whereunto the Apostle seemeth to allude , 2 Cor. 2.14 , 15 , 16. And in the like occasions of rejoycing , Amos 6.6 . Prov. 27.9 . As in times of humiliation and sorrow , they were wont not to anoint themselves , Dan. 10.3 . The meaning is , that we should lead our lives with as much freeness , cheerfulness , and sweet delight , in the liberal use of the good blessings of God , as the quality of our degree , the decency of our condition , and the Rules of Religious wisdome , and the fear of God do allow us , not sordidly or frowardly denying our selves the benefit of those good things which the bounty of God hath bestowed upon us . V. 9. Live joyfully with the wife whom thou lovest ] See Life , or enjoy life . So Symmachus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as 1 Pet. 3.10 . Eccl. 2.1 , 24. with the wife whom thou lovest ] Therefore he speaketh not in the person of an Epicure , to whom stollen waters are sweet , Prov. 9.17 . but of a lawful and chast love ; as Prov. 5.15 — 19. whom thou lovest ] This is the character of a wife , and the duty of the husband , that which makes their communion comfortable , Ezek. 24.16 , 18. Eph. 5.25 , 28 , 29. therefore the husband is called the friend of his wife , Jer. 3.20 . There is a special freeness of delight and liberty of love which is allowed in this relation , though still within the bounds of honour and sobriety , Prov. 5.19 . Gen. 26.8 . It noteth also the difference between conjugal and adulterous love , that is , a love wherein a man may live joyfully , or may sweetly enjoy his life with comfort ; whereas the pleasures of the other lead unto death , Prov. 2.18 . & 5.3 — 11. & 6.26 , 32 , 33. & 7.23 . all the daies of the life of thy vanity ] As Chap. 6.12 . This is repeated again , to mind us in the midst of all our earthly contentments , that they are perishing and Temporary things . This living joyfully All our daies , is to be understood as the Alwaies , in the former verse , with restriction to the duties of piety and humiliation , 1 Cor. 7.5 . and also it intimateth the duty of cohabitation , that they should not depart one from the other , 1 Cor. 7.10 . which ●e hath given thee ] That may refer either to the wife , which Solomon elsewhere tells us , is the gift of God , Prov. 19.14 . or to the daies of the life of our vanity , which also are the gift of God , Job . 10.12 . Act. 17.25 . Ps. 31.15 . this is thy portion in this life ] As Chap. 2.24 . & 3.13 . & 5.18 , 19 ▪ & 8.15 . when thou dyest , thou shalt carry none of these comforts away with thee ; in the next world there is no enjoyment of these kind of blessings , Ps. 49.17 . Matth. 22.30 . V. 10. Whatsoever thy hand findeth to do , do it with thy might ] Having instanced in the principal outward comforts of life , food , rayment , marriage , he concludeth with a general precept , that in all things else wherein the Tranquillity and comfort of life did consist , they should freely and cheerfully make use of them , before they go into their graves , where , as they shall have none of these outward materials to work upon , so neither , if they had them , should they have any wisdome or skill to make use of them , or to reap delight from them . Whatsoever thy hand findeth to do ] Whatsoever is within thy power , and thy abilities can reach unto , whatever works in thy Calling do belong unto thee , or whatsoever state and condition the providence of God shall put thee in , Gen. 32.13 . Lev. 5.7 . & 12.8 . Num. 6.21 . Judg. 9.33 . whatsoever just occasion of honest cheerfulness doth offer it self unto thee , embrace it . do it with thy might ] Vigorously , industriously , instantly , do not slack time , nor defer it till it be too late , Rom. 12.11 . 2 Thess. 3.8 . Tit. 3.8 , 14. for there is no work , nor device , nor knowledge , nor wisdome in the grave whither thou goest ] In this life thou hast opportunities of doing good , of delighting thy self in the studies of knowledge and wisdome , of improving thy strength and invention to pleasure thy self and others , Therefore work while it is day , and while thou hast yet an opportunity , Joh. 9.4 . & 12.35 . Gal. 6.10 . while there is strength in your hand , while there is wisdome in your head , while the vigour of your faculties last : for in the Grave , or in the state of death , whither thou art every moment hastening , there is no place for any of these things , that is not saculum operis , but mercedis . If thou wilt be rewarded then , thou must work now . Carpe diem , quam minimum cr●dulus postero . Iam te promet nox . Though this be appliable unto all duties of piety and charity , yet the scope of the place aims principally at the enjoyment of the comforts and commodities of this present life , which we are cheerfully while they are put into our hands , to enjoy , and not put them off till death , when we shall have neither skill nor strength to use them . Here also we may observe what manner of delights he alloweth them , namely , such as arise from honest labours , and are guided and moderated by art , knowledge , and wisdome . Our delights must not be sensual , but ra●ional and industrious . V. 11. I returned and saw under the Sun , that the race is not to the swift , nor the battel to the strong , &c. ] These words some make to be the observation of another Vanity under the Sun , to wit , That Events and Successes do sometimes fall out quite otherwise then the preparation or probability of second causes do seem to promise : That things are so done usually in the world , as that no reason can at all be given of them . Others make them a kind of corrective to the former precept of living joyfully in the use of all outward blessings ; Though it were to be wished that man could thus evenly and comfortably pass over his dayes , yet when I further considered , I found , That no man can ever enjoy a stable and constant Delight in this world , in regard that future events do oftentimes quite vary from those principles and preparations which went before them . The words seem to have relation both to the general scope of the Chapter before , Touching the powerfull and unsearchable providence of God , Chap. 8.16 , 17 , & 9.1 , 2. & also to the words immediately preceding : for whereas he had advised , That whatever our hand findeth to do , we should do it with our might : Lest any man should thereupon presume , that things must needs fall out according to those abilities which he bringeth unto the effecting of them , He here directeth us to look up in all our works , above second causes , not to trust in our own gifts , nor to attribute any thing to our own strength , to remember , that it is not in him that willeth , nor in him that runneth , but in God who sheweth mercy , Rom. 9.16 . and accordingly to implore his assistance and blessing in all our labours , who worketh all our works for us , Isa. 26.12 ▪ Psal. 127.1 , 2. Deut. 8.17 , 18. Prov. 10.22 . Jer. 9.23 . And having done our duty , and used such good means as God affordeth , then quietly to refer the success unto God , in whose hand are all the wayes of the children of men , and upon whose good pleasure do all the issues of things depend . I returned and To see ] The Infinitive Mood is put for the Indicative ; as Jer. 14.5 . Zach. 12.10 . I saw under the Sun ] I considered the things which are done in this Life amongst men , and found by my observation , That the race is not to the swift ] That swiftness doth not ever avail a man to win the prize , or to escape danger , 2 Sam. 2.18 , 23. Jer. 46.5 , 6. Amos 2 14 , 15 , 16. nor the battel to the strong ] That the strength of the mighty doth not alwayes avail them either to fight or conquer , Judg. 7.7 . 1 Sam. 14.6 . 2 Chron. 14.9 — 12. Psal. 33.17 , 18. nor yet bread to the wise ] Livelihood and subsistence to men whose wisdome should commend them to honour and great place , Chap. 10.6 , 7. Psal. 127.2 . David was put to desire supplies from Nabal ; and Christ , in whom were all the treasures of wisdome , was ministred unto , Luke 8.2 . Matth. 8.20 . 2 Cor. 21.26 , 27. nor riches to men of understanding ] We read of rich fools , 1 Sam. 25.2 , 3 , 25. Luke 12.16 , 20. and of poor wise men here , vers . 15. nor yet favour to men of skill ] Joseph cast into prison , Daniel in the Lions den , David hated of Saul . But Time and chance hapneth to them all ] Their Endeavours do arrive at such a success as the Councel of God had pre-ordained , which is wholly hidden from our eyes , and therefore seem to fall out many times rather at adventure , and casually , then according to any regular means that have been used in order unto them . Whereby we learn , that Divine providence hath a wise and holy hand in ordering the most casual and fortuitous Events , to the execution of his righteous counsells , 1 Reg. 22.34 . Esther 6.1 — 11. 1 Sam. 6.7 — 12 ▪ 2 Reg. 3.22 — 24. He doth not hereby dishearten us from the use of means , but direct us in the use of them , not to sacrifice to our net , nor to glory in our own wisdome , but to wait upon the blessing and providence of God , to give him the praise of our successes , and quietly bear whatever miscarriages he hath ordered to befall us , 1 Cor. 1.31 . Jam. 4.13 — 16. 2 Sam. 15.25 , 26. V. 12. for man also knoweth not his time ] Events are then said to be casual , when no praevious knowledge or counsel hath made way unto them . Therefore to prove that even able , wise , and skilfull men are subject in common with others unto Time and chance , he here addeth , That man knoweth not his time ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the Septuagint : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so Symmachus : His proper season and opportunity of working . But by the similitudes here used to illustrate this ignorance , It should seem , that His Time , noteth the time of evil and calamity , which many times befalls a man when he little dreams of it . This is called his day , or his hour , Psal. 37.13 . Joh. 16.4 . & 13.1 . Calamity comes as a Thief in the night , unseen , unexpected , Matth. 24.50 . 1 Thess. 5.3 . Luke 12.20 . Or as a snare which a man thinks not of , Luk. 21.35 . As the fishes that are taken in an evil net , [ evil and exitious unto them , ] and as the birds that are caught in a snare ; so are the sons of men snared in an evil time , when it falleth suddenly upon them ] Many times when we think things to go best with us , as the fish and the bird go with much hope and promise of good to themselves , unto the bait and snare : so men fall into evil by those very means by which they promised much good unto themselves , Esther , 5.12 . Psal. 69.22 . 2 Sam. 13.28 . Luke 12.19 , 20. He intimateth likewise , that as the wisdom of man can easily deceive the simple birds , so the providence and power of God can be too hard for all the wisdome of men , and ensnare them in their own counsels , Job 5.12.13 , 14. Prov. 11.5 , 6. He can suddenly infatuate them , Isa. 19.11 — 15. or suddenly start up some unexpected circumstance , which shall vary the nature of the whole business , though otherwise never so wisely contrived , 1 Sam. 23.27 , 28. Job 22.10 . Psal. 64.7 . V. 13 , 14 , 15 , 16. This wisdome have I seen also under the Sun , and it seemed great unto me : There was a little City , &c. ] These words may be understood either as the Observation of another Vanity , namely , the disrespect which is shewed unto wisdome when it is over-clouded with poverty , by the example or parable of a little City , delivered from a great King , by a poor despised man : or else in Relation to the words next preceding , thus ; Though it be true , that sometimes Events fall out contrary to the second causes , so that even wise men are disappointed in their works of those ends which regularly should have ensued upon them ; yet wisdome ought not therefore to be despised , no not in the meanest persons ; for as sometimes God doth deny success to the most proper and probable causes , so doth he at other times give great deliverance by unknown and unthought on means . The scope is to shew the excellent use of wisdome , and how highly it is to be valued , though it be as a treasure in an earthen vessel , 2 Cor. 4.7 . though brought unto us by mean hands : as David blessed God for the wise counsel of Abigail , 1 Sam. 25.32 , 33. and Naaman rejected not the advice of a little maid , 2 Reg. 5.2 , 3 , 4. wisdome , in but a woman , saved a City from destruction , 2 Sam. 20.16 — 22. It seemed great unto me ] However the wisdome of the poor man was undervalued by others , yet it seemed great unto me ; so much the greater , by how much fewer helps and means he had to attain unto it . There was a little City , and few men within it ] Here in a parable , he sheweth the excellency of wisdome , by the greatness of the danger from which it delivereth ; set forth by a little City , with few men , and weak defence , assaulted by a great King , with a numerous Army , and strong bulwarks : so that the disadvantage was every way on the City side . now there was found in it a poor wise man ] He found in it : Verbs active of the third person are used sometimes passively , Isa. 9.6 . Hos. 10.2 . God many times maketh one wife and holy man a means of delivering a whole people , Prov. 11.11 . Gen. 50.20 . 1 Reg. 2.12 . 1 Sam. 17.8 , 9 , 51 , 52. Deut. 32.30 . And he by his wisdome delivered the City ] As one Archimedes at Syracuse , by his Art , did more towards the defence of the City , then all the rest that were in it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . yet no man remembred that poor man ] This deliverance was wrought by a poor man whom no man made any account of , nor expected any such good from , being an obscure unknown person : and when he had wrought it , no man looked after him , to return him thanks for it , 2 Cor. 4.7 . Then said I , wisdome is better then strength ] As Chap. 7.19 . Prov. 21.22 . & 24.3 , 4 , 5. Hereby we are taught to consider the goodness of things in comparison one to another , and to prefer that which is most excellent , 1 Cor. 12.31 . & 7.38 . 1 Sam. 15.22 . V. 17. The words of wise men are heard in quiet , more then the cry of him that ruleth among fools ] Are heard , that is , ought to be heard . As a son honoureth his father , Mal. 1.6 . that is , he ought to honour him . are heard in quiet ] That is , either are to be delivered with submission and meekness , Prov. 25.15 . 1 Reg. 12.7 . Or , Are to be heard with a tractable and calm spirit , without pride or contradiction , Job . 29.21 , 22. Jam. 1.21 . A wise man speaking , though without clamour , contention , or ostentation , doth by his weighty and seasonable advice , more calm the spirits of his hearers , and by his sober and serious counsel more powerfully prevail with them , then all the angry and passionate words of such as have more power , but no skill to manage it : Ille regit dictis animos & pectora mulcet . V. 18. Wisdome is better then weapons of war : but one sinner destroyeth much good . ] Wisdome is not only better then strength , but then strength armed and seconded with military provisions : the poor mans wisdome did not only deliver the City from the great King and his numerous Army , but from his bulwarks and fortifications which he had raised against it . but one sinner destroyeth much good ] By the opposition between a sinner and a wise man , It is evident , that Solomons Wise man here , is also a godly man : otherwise God useth to infatuate and defeat the counsels of worldly wisdome , 2 Sam. 15.31 . Isa. 19.11 — 14. Isa. 29.14 . & 44.25 . 1 Cor. 1.19 . one sinner ] Some render it , Qui in uno peccat . He that in war through folly and inadvertency committeth one Errour , may destroy a whole Army : for they say , In bello non licet bis peccare . That one Errour in Absalom in preferring the counsel of Hushai before Achitophels , did undo his whole enterprize . But it is rather to be understood in opposition to the one poor wise man , vers . 15. one wicked man like Achan will endanger the Camp. Josh. 7.1 — 5. 1 Cor. 5.6 . as one leak in a ship , one spark in a barrel of gun-powder will suddenly undo all . One fool can throw a jewel into the Sea , which a thousand wise men cannot get up again : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●rex totus in agris unius Scabie cadit . CHAP. X. IN the later end of the former Chapter , he shewed the excellent use of godly wisdome in order unto tranquillity , both private and publick , and the mischief which one fool might do in destroying much good : which last clause in that Chapter , he proceedeth in the beginning of this , to demonstrate by three instances , shewing first how folly destroyes a good name , which he illustrateth by an excellent similitude , vers . 1. Secondly , how it spoils a mans actions and undertakings , which by wisdome might be dexterously managed , vers . 2. Thirdly , How it defaceth a mans whole behaviour , and conversation , vers . 3. Then he proceedeth to shew the excellent use of true wisdome , in relation to our behaviour towards Princes , and Persons in Authority , whereby , through prudent Caution , meekness , and gracious deportment , a man may restrain in himself all thoughts , speeches , or attempts tending unto rebellion , and may allay and pacifie the displeasure which had been conceived against him , in the mind of the Ruler ; whereas folly transporting a man into any disloyal resolutions , doth but ruine himself , and end in fruitless and weary labour . Concerning those kind of disloyal Affections , He sheweth , First , The Rise and occasion of them , which may be double . First , Undutifull and Revengefull passions , upon any private displeasure of the Ruler against us in our own particular persons , vers . 4. Secondly , Envy or Indignation growing out of Errors in Government ; when a man observes foolish and unworthy persons to be advanced , and those more Honourable and deserving to be depressed and discountenanced , vers . 5.6 , 7. Secondly , he sheweth the great danger of Disloyalty , and that 1. In regard of actions and attempts , which usually prove pernitious to their Authors , and this illustrated by many lively similitudes , vers . 8 , 9 , 10 , 11. 2. In regard of rebellious and foolish speeches , contrary unto that gracious circumspection and decorum which wisdome would teach a man to observe , in the which through the heat of passion , a man usually proceedeth on from bad to worse , vers . 12 , 13 , 14. Concerning which he sheweth , 1. The mischief which they bring , vers . 12. 2. The vanity and fruitlessness of them to the person that utters them , vers . 15. 3. The root of them , ignorance of civil affairs , and want of skill to converse with men , vers . 15. 4. The nature of them , they begin in folly , they end in madness , they proceed in babling , and multiplicity of words , concerning things which a man cannot foresee or know any thing of them , vers . 13 , 14. 3. In regard of inward Thoughts and Affections ; concerning which he sheweth how little security a man can promise himself even in his most secret and in most projections of disloyalty , in as much as God hath invisible and unexpected means to bring it all to light , vers . 20. And because Princes might haply hereupon think themselves free from all tye or duty towards their people , because they should be free from all danger and rebellion from them : He doth therefore further shew the necessary dependance which Prince and people mutually have in regard of Weal and Woe . Thereby deterring Princes from Tyranny and misgovernment : ( whereby they utterly subvert the end of Gods ordinance , which was for the peace and prosperity of the people . ) And also directing them unto the right means of Government , and proper vertues requisite thereunto , which are , 1 ▪ Wisdome , and maturity of judgement , that he be not a child , vers . 16. 2. Nobleness of mind , not only in regard of blood , but chiefly in vertuous endowments , raising the soul above all sordid & base designs . 3. Temperance and sobriety , eating and drinking to strengthen unto duty , not to disable or indispose unto it , nor to incroach upon it , vers . 16 , 17. 4. Diligent attendance , and superinspection over the house of the Common-wealth , that there may be no ruptures in it , but that all be sound , and in good repair , vers . 18. 5. Moderation in delights , not feast for laughter , nor spend the life in mirth and drinking , because excess in these will require a proportionable increase in money and treasures to maintain them , whence will necessarily arise oppressions and extortions upon the people , vers . 19. Vers. 1. DEad flies cause the oyntment of the Apothecary to send forth a stinking savour : so doth a little folly , &c ] In these words the wise man doth by an elegant similitude or proverbial speech , illustrate what he had last spoken , namely , That one sinner destroyeth much good , as one dead flie doth corrupt and mar a whole vessel of most pretious oyntment , which in those Countries was had in great account , 2 Reg. 20.13 . It is here applyed unto a mans good name , which is compared unto sweet oyntment , Eccles. 7.1 . Cant. 1.3 . and as a flie , though but a little creature , can taint and corrupt much precious perfume , a little mixture of folly and indiscretion will stai● and blemish the Reputation of a man , otherwise very wise and honourable . And this so much the rather , because of the malignity and ingratitude of men , who do more hastily censure one error , then value many graces , and with whom one small miscarriage doth blot out the memory of all other deservings : as one little cloud doth serve to overshadow the whole body of the Sun. Therefore it concerneth us to walk so much the more unblameably , that we may not by the least oversight or folly blemish our profession , or cause it to stink in the nostrils of others , Gen. 34.30 . Phil. 2.15 . 1 Tim. 6.1 . 2 Cor. 6.3 . 1 Pet. 2.15 . much less by our leaven sour the whole mass , and derive infection upon many others , 1 Cor. 5.6 . Gal. 5.9 . Dead flies ] Flies of death , the Genitive Case in the place of an Adjective , Psal. 2.9 . & 31.3 . Rom. 7.24 . Phil. 3.21 . Judg. 7.13 . 2 Thess. 2.3 . 2 Pet. 2.1 . This may be taken either actively , flies which cause death , as the plague of the Locusts is called death , Exod. 10.17 . poysonous flies which do render sweet oyntment deadly and mortiferous , as instruments of death , P●al . 7. 14. ( i. ) which do cause death : Or else , passively , flies which are dead , and by their putrifaction do taint the oyntment in the which they are drowned . Dead flies do cause ] The Nown is plural , and the Verb singular , which may properly thus be rendred , Any one of dead flies doth cause the oyntment to stink ; as Exod. 31.14 . Rom. 1.20 . Thereby intimating the great mischief and damage may be from very small causes . cause to send forth a stinking savour ] Heb. maketh to stink , exhaleth or belche●● forth ; thereby noting a continual Emanation of unsavouriness , so that the stink dot● never cease or give over . When two Verbs o● the same Tense come thus together , Grammarians tell us , that the former hath an adverbial signification , as Jer. 13.18 . Humbl● your selves , sit down , ( i. ) sit humbly down ▪ Hos. 9.9 . They have made deep , they ha●● corrupted , ( i. ) They have deeply corrupted . Rom. 10.20 . Esay is bold and saith , ( i. ) speaketh boldly . So here , foetere fecit , eructat , ( i. ) foetide eructat . Which is well rendred in our Version , causeth to send forth a stink . so doth a little folly him that is in reputation for wisdome and honour ] The note of similitude is wanting , as in many other places , both in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Prov. 11.22 . Jer. 17.11 . Psal. 125.2 . so doth a little folly ] Here is an Ellipsis of the Verb , which is to be repeated out of the former member , namely , It causeth to send forth a stinking savour ; as Gen. 1.29 , 30. The more eminent any person is for wisdome and honour , the more circumspect ought he to be in his conversation , because a little folly and over-sight will much diminish his reputation ; as spots are soonest observed in the whitest and finest garments , and envy ( like worms and moths ) doth usually feed on the purest cloath , Neh. 6.11 . Hierom and the Vulgar read the words to another sense , Pretiosior est sapientia & gloria parva a● tempus stultitia . That sometimes a little folly is more pretious then wisdome and honour , 1 Sam. 21.13 . But this , besides the grammatical incongruity , holdeth no proportion to the former part of the verse , whereunto it answereth , and therefore is neglected by the best Interpreters . V. 2. A wise mans heart is at his right hand , but a fools heart at his left ] A like kind of proverbial form we had , Chap. 2.14 . The right hand is usually the most expedite and ready for action , doth its work more surely , more speedily , more decently , therefore the right hand is the dearest of the two , Matth. 5.29 , 30. and it is noted as a thing strange and unusual when men have been left handed , or able to use both hands alike , Judg. 3.21 . & 20.16 . 1 Chron. 12.2 . So the meaning is , A wise mans heart is ready and prepared unto every good work , he doth things with judgment and counsel , he doth with mature advice and deliberation so weigh his actions , the circumstances , consequences , probabilities , and events of them , as that he may not afterwards repent of his behaviour therein . He worketh by the guidance of his heart , Prov. 15.22 . Luke 14.28 — 30. But a fool is left-handed in his works , doth all his business bunglingly , praeposterously , inconsiderately , either when he adviseth about business his hand is absent , and doth not execute it ; or when he worketh and goeth about it , his heart is absent , and doth not direct it . A wise man hath the command of his heart , knowes how to use it seasonably , opportunely , and in conformity to times , places , persons , so that his undertakings may be successful and prosperous : whereas a fool is transported with passion , amazed at difficulties , perplexed with uncertainties , at his wits end , and knowes not which way to take , or what to resolve , goes about his business as awkwardly and undecently , as a man would do whose right hand were tyed behind him , and had onely his left hand to help him , Prov. 2.10 — 15. & 4.26 . & 13.16 . & 16.22 , 23. Examples of this wisdome we have in Jacob , Gen. 32. Joseph , Gen. 41. David , 1 Sam. 16.18 . Abigail , 1 Sam. 25. Jethro , Exod. 18.19 . the Woman of Abel , 2 Sam. 20. Paul , Act. 23.6 . and of the contrary folly , Numb . 14.40 — 45. 1 Reg. 12.8 . Isa. 19.11 — 17. V. 3. Yea also when he that is a fool walketh by the way , his wisdome faileth him , &c. ] Not onely in his private actions and undertakings , but in his open conversation amongst men , in his motions , gestures , behaviour , gate , countenance , usual deportment , he is destitute of prudence and common discretion , and bewrayeth the folly of his heart , by the affected fondness of his conversation . and he saith to every one , that he is a fool ] The Septuagint render it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whatsoever he thinketh on is folly . Symmachus in Hierom , He suspecteth of all men that they are fooles . Whereunto the Vulgar answereth , Cum ipse insipiens sit , omnes stultos aestimat , being a fool himself , he accompteth all other men fools : as to him that hath the Jaundies every thing seemeth yellow ; and to him that hath a distempered palate , every sweet thing ●asteth bitter ; to him that hath a vertiginous brain , every fixed thing seemeth to turn round ; so to a man made up of pride and folly , other men much wiser then himself do appear fools . The Chaldee rendreth it , All men say that he is a fool . But the most emphatical is as we read it , He saith to All men , That he is a fool : He doth so palpably discover , and as it were proclaim his own folly , by his gestures and behaviour , as if he would himself tell them that he is a fool , Prov. 6.13 . & 12.23 . & 13.6 . & 18.2 . Jude vers . 13. V. 4. If the spirit of the Ruler rise up against thee , leave not thy place ] Here he sheweth the excellent use of wisdome in ordering our conversation towards Superiours , teaching us to bridle all disloyal passions , to restrain all unlawful attempts , to keep our selves in the same eaven and unmoved temper , whatever provocations we meet with to the contrary . If the spirit of the Ruler ] The Chaldee hereby understandeth the power and dominion of any ruling lust , by which a man should not suffer himself to be shaken from his steadfastnesse , nor removed out of his place , or from his duty . But this is inconsonant with the series of this Chapter , which is much taken up in the Errours of Government , and the inconvenient passions which those Errors may produce in the minds of the people . Others understand it of the spirit of Rule and Government , as we often read of the spirit of Judgment . of Prophecy , of Revelation , of Wisdome , of Knowledg ; so the skill of Governing , is called the Spirit of God , 1 Sam. 10.10 , 11. & 11.6 . & 16.14 . Isa. 11.1 , 2. And they understand it thus , If the Lord advance thee unto high place of power and Government , Leave not thy place , continue humble and lowly still , forget not thy duty towards thy brethren ; as Deut. 17.15 — 20. But the later clause of this verse plainly leads us to another sense ; If the spirit , that is , the wrath and displeasure of the Ruler rise up against thee ; so passion is sometimes called , Chap. 7.9 . Prov. 25.28 . Judg. 9.23 . 2 Chron. 21.16 . And it seems to denote high displeasure , like that of Saul , of whom it is said , That he Breathed out threats against the Church , Act. 9.1 . His rage was as a Terrible Blast of a storm against a wall , Isa. 25.4 . And this is further intimated in the phrase of Ascending or rising up , as a grievous Tempest , or as a flame of fire , 2 Sam. 11.20 . Ezek 24.8 . Psal. 78.21 , If the high displeasure of the Ruler be , though unjustly and injuriously , lifted up against thee , as Potiphars against Josephs ; Sauls against David ; Labans against Jacob ; Pauls against the Church of Christ , leave not thy place ] Contain thy self within the bounds of thine own calling and condition , do not either through fear and despair withdraw thy self from thy duty , nor through insolence and impatience , rise up in disloyalty against him , whose spirit is risen against thee ; keep still in the rank of a subject , and behave thy self with that lowliness and submission which becometh a subject . He speaketh not against a prudent withdrawing from a storm , and hiding a mans self , as Jacob ●led from Esau , and David from Saul , and Elias from Jezabel , and Christ from Herod , Matth. 10.23 . but of disloyal and rebellious defection , going out of his sight , Chap. 8.3 . as Israel to their Tents , 1 Reg. 12.16 . He requireth us for conscience towards God , to suffer wrongfully , and to be subject even to those that are froward , and injurious , 1 Pe● . 2.18 , 19. Not to violate our Allegiance , nor to attempt any conspiracy against them , but onely in our sufferings , to make our prayers and complaints known unto God , who is a Judge between them and us , and is able to vindicate our innocency , and to deliver us out of their hands . Every man must keep his station , as Souldiers in an Army are to stay in their own rank , 1 Cor. 7.20 , 21. A man cannot expect to have Gods blessing any where , but in his own place . His promises and protection are annexed unto our duty , Psal. 91.11 . 2 Chron. 15.2 . This was the sin of the Ten Tribes against the house of David , Hos. 8.4 . and of Absolom and Sheba against David himself , 2 Sam. 15.10 . and 20.1 . for yielding pacifieth great offences ] This is a reason ab utili , to perswade unto the duty . For whereas a man might haply conceive , that the wrath of a King is implacable , and their lost love unreconcileable again , and that therefore their case being desperate , a man were as good give over duty , as perish under it : He sheweth , that by submission and lenity of spirit , a man may not onely recover the favour , but prevent and preserve his Prince from many offences . Some render the wo●ds vir sanans , an healer , pacifieth great offences ; and so the Septuagint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : He that by gentle behaviour , seeketh to heal the wound and breach between him and his Soveraign , shall pacifie great offences . Or , as a man in a course of Physick , will abstain from those things which are hurtful unto him : so a wise man will leave off all those sins , whereby the anger of the Ruler may be stirred up against him . Wisdom is of an healing nature , Prov. 12.18 . & 16.24 . as we see in the carriage of Abigail to David , 1 Sam. 25. and of the Woman of Abel to Joab , 2 Sam. 20. others rendring it by mollities or remissio , yiel●●ng ▪ or fainting , give a double sense of it ; First , That a mans yielding to temptations and passions of disloyalty , doth cause many offences to rest on him , doth bring with it many other sins , through fainting in the day of adversity , Prov. 24.10 . Secondly , that yielding for a while unto the tempest , doth break the force of it , and cause the heart of a man to relent and to melt towards those , who do with calmnesse and humility endeavour to divert it , Prov. 15.1 . & 25.15 . As a tempest which breaketh strong Oaks that resist it , doth no hurt unto the weak Corn which yields unto it : Or as Wooll or mud , doth more abate the force of a Canon bullet , then walls of stone that stand stubbornly against it . See Judg. 8.1 , 2 , 3. Gen. 32.13 — 20. & 33.4 . 1 Sam. 24.16 — 19. & 25.32 , 33. V. 5 , 6. There is an evil which I have s●●n under the Sun , as an errour which proceedeth from the Ruler , &c. ] Here is intimated another cause of defection and rebellion against Princes , namely , misgovernment , when through their errour and inadvertency , unworthy persons are exalted , and men of eminency and desert depressed . There is an evil ] Another evil , or a common evil ; an evil under the Sun , in humane affairs . as an errour ] Which is indeed an errour : It is here Caph veritatis , not a note of comparison , or similitude , but of truth ; as Judg. 13.23 . Neh. 7.2 . Hos. 4.4 . & 5.10 . Luke 22.44 . By errour , is noted a fault committed ignorantly and through inadvertency ; as Levit. 4.2 . Numb . 15.24 . Whereby we are taught to put the fairest construction upon the faults of Superiours , in the case of misgovernment ; it being so easie a thing for them , who must see much with other mens eyes , and cannot possibly have a clear knowledg of the worth of all persons whom they advance , but may easily be carried into mistakes by the flatteries , or plausible pretences of those that serve them , to be deceived in their opinions , of the fitnesse of persons for those places of trust , wherein they do imploy them . Folly is set in great dignity ; and the rich sit in low places ] Fools are very highly advanced : The abstract for the concrete , to denote men extreamly foolish and wicked ; as Psal. 5.9 . 1 Cor. 2.14 . Phil. 3.2 . Cant. 5.16 . This is matter of much grief and trouble to good men , when power is put into the hands of men , as Vice-gerents for God , who yet will use it all against him . When the great interests of States and Churches , shall be intrusted in the hands of those , who have neither skill nor hearts to promote the good of them , Psal. 12.8 . Prov. 28.28 . & 29.2 . Esth. 3.1 — 15. This the Lord is often pleased in his providence to permit , sometimes for the punishment of a wicked people , Job 34 30. Isa. 19.4 . Hos. 13.11 . Zach. 11.6 . Prov. 28.2 . Judg. 9.23 , 24. and sometimes for the triall of his faithful servants , and to stir up in them earnest prayer for those who are in authority , that according to their duty they may be friends to those that are pure of heart , 1 Tim. 2.1 , 2. Prov 22.11 . Psal. 101.6 , 7 , 8. And sometimes to shew the greatness of his power in destroying tyrants , Exod. 9.16 . and the rich sit in low place ] This is to be understood in opposition to the former ; and so by rich is meant , men of noble endowments for wisdom and goodnesse , Psal. 45.12 . To sit in low place , or in an abject and despised condition , is noted here as a posture of mourning and great sorrow ; as Jer. 13.18 . Humble your selves , or make your selves low , sit . So Isai. 47.1 . Ezek. 26.16 . V. 7. I have seen servants upon horses , and Princes walking as servants upon the earth ] By servants , he meaneth men of a low and base condition , fitter to be the tail then the head , Gen. 9.27 . Lam. 5.8 . which is a thing extreamly preposterous and absurd , when servants do bear rule , men of slavish condition are advanced above those that are free , noble , and pious , Prov. 19.10 . & 30.21 , 22. Deut. 28.43 , 44. upon horses ] This is a note of honour and dignity , Esth. 6.8 , 9. Jer. 17.25 . Ezek. 23.23 . Hereby he meaneth , That abject and vile persons , who ought to be under government , were exalted unto the Throne , and unto places of trust and honour . Such an one was Athenion in Greece , who of a poor and mean person , grew up to be a proud and potent tyrant ; laid aside wise Counsellors , spoiled Temples and Cities , wasted men of their estates , and filled pits with treasure ; as Athenaeus , lib. 5. reporteth . And the like , Zenophon relateth , lib. 2. Hellenic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Princes walking as servants upon the earth ] As David seemeth to have walked when he fled from Absolom , 2 Sam. 15.30 . V. 8 , 9. He that diggeth a pit shall fall into it , and who so breaketh an hedge , a serpent shall bite him . Who so removeth stones , shall be hurt therewith : and he that cleaveth wood , shall be endangered thereby ] These are four Proverbial similitudes , tending all unto one end , viz. to shew , that evil usually returneth on the heads of those who were authors of it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal. 7.15 , 16. & 9.15 , 16. Job 5.13 . Prov. 11.5 , 6. & 26.27 . Esth. 7.10 . 2 Sam. 17.23 . Exod. 14.28 . & 18.11 . Obad. ver . 15. Isa. 33.1 . Judg. 1.6 , 7. Quod quisque ●●lieno excogitavit supplicio , excipit suo . He that made the fetters for another , doth many times wear them himself . The application of this general , in the present case , is , First , against Princes , who do so advance unworthy men , and depresse the well deserving ; such disorders in Government do , many times , redound unto their own sufferings , and while they oppress the people , they do supplant their own Thrones , Prov. 16.12 . & 25.5 . 2 Reg. 8.8.15 . Secondly , against such as attempt to alter the long established , and wholsom Constitutions of Nations and People , and do rashly over-turn the foundations of Lawes and Customs ; such changes are usually mortiferous to the undertakers of them , Prov. 22.28 . & 24.21 , 22. Thirdly , against the undutiful and rebellious carriages of people towards their Princes and Rulers , which commonly are pernicious unto the authors thereof , as we finde in the examples of Absolom , Sheba , and others , 2 Sam. 18.14 . & 20.22 . 2 Chron. 23.15 . & 25.3 . & 33.24 , 25. Esth. 2.21 , 22 , 23. he that diggeth a pit shall fall into it ] It is a similitude drawn from Huntsmen , who dig pits , and then cover them over again , as if they were firm ground , by which means the beasts passing on them , fall in and are taken . Many times in the digging of such a pit , the earth falls on him that openeth it . It is used Metaphorically , for an attempting of evil to ensnare another man , Job 6.27 . in the which snare many times a man is taken himself , Psal. 10.2 . & 9.15 . Prov. 5.22 . Dan. 6.24 . and who so breaketh an hedge , a serpent shall bite him ] Serpents and Adders use to harbour in old walls and hedges , so that without much caution , he that rashly removeth them , is in danger of being slung by them , Act. 28.3 . Now as hedges do inclose grounds , and distinguish the property of one man from another ; so the Lord hath set an hedge about his own ordinance of Magistracy , which he will not have violated by any disloyal attempts , as the phrase is used in another case , Job 1.10 . Ezr. 9.9 . And all trayterous attempts against the Ordinance of God , is a breaking of that mound , and an incroaching upon that authority , which seldom escapeth some mischief or other , which the contrivers thereof did not foresee , nor were wise enough to prevent . It is a dangerous thing to confound rule and subjection , and to break down the partition wall between the one and the other . They who are impatient of rule over them , have ruine very near them . Who so removeth stones shall be hurt therewith ] He that goeth about to demolish a building , and to pull the great stones out of the walls thereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; shall be put to pain and labour thereby ; So the Septuagint : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall be broken and torn thereby ; So Aquila : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be hurt , and suffer evil thereby ; So Symmachus . So dangerous is the attempt of those , who go about to unjoynt , and dissolve the ligaments of Government . A-like expressions we finde , Zach. 12.13 . Matth ▪ 21.44 . and he that cleaveth wood shall be endangered thereby ] Or , heated thereby ; The Chaldee , shall be burnt thereby : Shall not do it without danger , if his Tools be blunt , as it followeth in the next verse . We finde mention of danger in this imployment , Deut. 19.5 . 2 Reg. 6.4 , 5. So all these four Proverbial Similitudes tend unto one and the same end . V. 10. If the iron be blunt , and he do not whet the edg , then must he put to more strength : but wisdom is profitable to direct ] This seems to relate to the words next immediately before it . He that cleaveth wood , if the iron be blunt , shall be endangered and over-heated thereby , as being every stroke necessitated to put to more strength , and all in vain , till wisdom , by whetting the weapon do get the better of the wood . Nay , the more strength is used , when the iron is too blunt to enter , the more danger there is of its recoiling upon him that useth it . So in the present case , the more violent and froward the passions of men are against Governours , the more danger do they create unto themselves . Princes being like strong Oaks , that are not easily wrought upon by opposition : But wise , mild , and gentle behaviour may break their displeasure : as wisdom directing a man to whet his iron , will with lesse labour cleave the strongest Timber . Like hereunto was that of Esop to Solon , that we should speak unto Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; either very little , or that which may sweeten and please them . then must he put to more strength ] Or , then it will overcome the strength of him that cutteth . Some understand it of an Army ; it will exercise and weary the whole strength of an Army , to cleave wood with it . Or , in War , though the arms be blunt , so that strength can do little good , yet wisdom may supply that defect , and get the victory ; as Chap. 9.15 , 16. but wisdom is profitable to direct ] Or , the the excellency of direction is wisdom . The Infinitive Mood for the Noun , as Merc●● hath observed ; as 2 Reg. 19.27 . Psal. 101.3 . The direction which wisdom gives ▪ is more profitable then strength ; it guideth a mans actions without so much toyl and labour , unto a better end . It is , of all other , the most excellent moderator and director of the actions of life ; because without it , all other means are bootless and full of hazard : without it labour is dangerous ; there is wisdom requisite in the most ordinary and meanest works , in digging , in bearing burdens , in cleaving and hewing of Wood ; as we read of a Porter , whom a Philosopher took and bred unto learning , because he observed a natural wisdom and dexterity , in his ordering of his burden for the more easie carriage ; 1 Reg. 5.6 . Isai. 28.24 , 25 , 26. Without it strength of body is useless ; a blunt Axe will tire out the arm of the strongest man , if he have not wisdome to whet it . Art and cunning can move bodies , and apply Engines , which exceed all the strength of the body alone , to stir or stand under . As we finde what huge stones were placed in the Temple , in our Saviours time , Luke 21.5 . Josephus saith of them , that they were 12. cubits one way , and 8. another . 3. Without it , eloquence is to no purpose , for unlesse a man have wisdom to charm a Serpent before he bite , all a mans eloquence afterward will not be able to heal him . V. 11. Surely a Serpent will bite without enchantment , and a babler is no better ] Or , If the Serpent bite without being charmed , or before he be charmed , there is then no profit to him that is a master of his tongue , or an eloquent man. A mans eloquence will do him no good , after the Serpent hath bitten him ; except he do wisely charm him , before the danger become : The meaning is , that a man should by meekness of wisdome , as by a charm , allay the displeasure of the Ruler against him , before it break forth , and be too late to pacifie him . Or , according to the scope of our Version , A wise ma● should , by meekness and discretion , charm his own bitter tongue , and spirit of detraction , whereby he is apt to curse and revile the Ruler of the people . Such a vain babler , whose lawless tongue is ever finding faul● with Government , and speaking evil of dignities , is no better then an uncharmed Serpent , Psal. 58.4 , 5. Rom. 3.13 . Or , as ● Serpent bites most dangerously , which bite● without hissing , doth not give warning of the harm , that a man might flye from it ; so of all enemies , a secret detractor is the worst . The scope is , 1. To compare the spirit of disloyalty and murmuring in the people against their Rulers , ( so often forbidden , Exod. 22.28 . Act. 23.4 . Jude vers . 12. 1 Pet. 2.23 . ) unto the biting of a Serpent , every rebellious & trayterous speech against those who are over us by Gods ordinance and in his stead , is full of deadly poyson , Ezek. 2.6 . a sin which the querulous disposition of people is very apt to transport them into . Exod. 15.24 . & 16.2 . and .17.2 . Numb . 14.2 . 2. To compare the wise and humble behaviour of men towards their offended Governours , unto an Inchantment , whereby ●hat serpentine spirit of detraction is allayed 〈◊〉 an adder is kept from biting by a charm . ●n the Original it is , If the serpent bite , &c. We take the conditional conjunction for a Confirmation or Asseveration of a truth . as we likewise render it in other places , Psal. 139.19 . Prov. 3.34 , & 23.18 . V. 12. The words of a wise mans mouth are Gracious : But the lips of a fool will swallow up himself . ] He here sheweth , How the words of wise men are not only as a charm to prevent the biting of an enemy , but do further conciliate favour and grace . are Gracious ] Heb. Grace . They are so comely and graceful in themselves , that they minister grace to others , Ephes. 4.29 . Col. 4.6 . and obtain grace and respect from them . As Abigail did not onely appease the wrath of David , but did greatly draw his heart and love towards her , by her wise and gracious words . Prov. 10.32 . & 15.1 , 2 , 4 , 26. & 16.23.24 . But the lips of a fool will swallow up himself ] Or , will destroy , and drown him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so the 70. the noun is plural , and the verb singular , which may be Emphatical , to note , that every one of his words do destroy : or do suddenly ruine , as a whale , or a grave , doth presently devour that which it swallowes . A foolish man by froward and disloyal speeches , layes snares against his ow● life , provokes so much wrath and displeasure as thereby utterly to undo , and , as it were ▪ eat up himself , Prov. 19.28 . Prov. 12.13 Rom. 3.13 . V. 13. The beginning of the words of hi● mouth is foolishnesse , and the end of his talk is desperate madness . ] Hereby we understand the Emphasis of the former verse , where a plural noun was joyned to a singular verb , noting , that every one of his words , from the beginning to the end , tendeth unto ruine . The more he speaks , the more folly he discovers ▪ and goes on from evil unto worse , according as his rage or distemper of minde doth further and further transport him . Corruptio● in the heart when it breaks forth , is like breach in the Sea , which begins in a narro● passage , till it eat through and cast down 〈◊〉 the banks , 2 Tim. 3.13 . as the Pharisee and other Jewes in their discourses wit● Christ , did commonly begin with arguments ( such as they were ) and ended with stones Joh. 8.33 . , 48 , 59. & 10.24 , 31. Act. 6.9 & 7.54.57 . & 19.28 , 34. first they deal foolishly , and then they lift up their horn , Psalm 75.4 , 5. from reproches they go o●●to oathes and madnesse , Psal. 102.8 . Act 22.22 23. Prov. 21.24 . 2 Sam , 16.13 . Prov. 26.18 . & 15.28 . Thus a furious man aboundeth in transgression , Prov. 29.22 . V. 14. A fool also is full of words : A man cannot tell what shall be : and what shall be after him who can tell him ] Besides the madnesse and folly of such a mans discouses , they are also many and endlesse . A wise man is contented with words enough to expresse his mind , he speaks alwayes pertinently such things as may bring glory to God , and minister grace to the Hearers . He speaketh with choyce & election , and therefore in measure and moderation . As the Orator gives this for the reason why learned men do not make so long and tedious Orations as others of weaker parts , quia doctis est electio & modus : They choose a few things out of many , and weigh their words before they utter them . Whereas fooles pour out all that offers it self ; verbis humidis & lapsantibus , in ore non in pectore natis de fluunt ; as he said , Prov. 15.28 . & 29.11 . & 10.19 . Eccles. 5.7 . nature hath given a man but one tongue , and that well fenced in ; but two ears , to teach us to be swift to heare and slow to speak , Jam. 1.19 . a fool multiplyeth words ] Useth many boasting discourses , vainly reporteth his own undertakings and purposes , brags what he will do , and what he shall have , as if all events were in his own power ; whereas no man , much lesse a fool , can either tell himself , or understand by any other man , what shall be after him . There seemeth to be an Emphasis in the word , After him , He boasteth what he will do , whither he will go , what successe he shall have , the next moneth , or the next year , when haply the next moneth or year may be After him , he may be cut off before it come , Psal 49.11 , 18. Luke 12.19 , 20. Jam. 4.13 — 16. Eccles. 3.22 . & 6.12 . The words may haply be a Mimesis , setting forth the humour of such a garrulous person , who saith , A man cannot tell what shall be after him ; and then saith it over again , what shall be after him who can tell him ? therefore let us indulge to our genius , eat and drink , and enjoy our pleasures while we have time to enjoy them . The former sense seemeth rightest . V. 15. The labour of the fool wearieth every one of them , because he knoweth not how to go to the City . ] Having shewed the many attempts of foolish men , both in deeds and words , He here discovereth the vanity and fruitlesnesse of them all . All his boasting projects and undertakings prove but labour in vain . As the Sodomites being smitten with blindnesse , wearied themselves to find out the door , which they could not get to , Gen. 19.11 . He tyreth and wearieth out himself in matters which are most easie , and yet cannot overcome them : for even children can find out the way into a City when they are neer unto it . Or , though he have not wit enough to keep a high rode , yet he will be wearying of himself in abstruser things , which are as difficult as to foresee future and contingent events : as in the former verse . The sense seemeth to be much like that , vers . 10. as there the fool puts to all his strength to cleave knotty wood wtth blunt tooles , and all in vain ; whereas a little wisdome to whet his Iron , would make his vvork both more easie , and more effectual : so here the fool , like an ignorant Traveller that hath m●ssed his way , goes up and down to little purpose , till he quite weary himself , and yet can never find the way into the City for want of skill , or a guide to direct him , which otherwise would have been most easily and speedily done . Where wisdome is wanting to direct our actions , labour will be endlesse , we shall sooner weary our selves , then effect any thing by blind endeavours . If we understand the words in a civil sense consonantly to the other passages of the Chapter before , then those vvords , [ because he knoweth not to go into the City ] do signifie the Ignorance of such a man to convers with men , or to behave himself wisely in civil or political relations : Whereas true wisdome is to understand our way , and to make strait paths for our feet to walk in , and to have the light shine on our wayes , whatever relation we stand in , or whatever imployment we are called unto , Prov. 14.8 . Heb. 12.13 . Psal. 5.8 . V. 16. Wo to thee , O Land , when thy King is a child , thy Princes eat in the morning . ] The Wise man is not onely careful to keep Subjects from rebellion and disloyalty , ( which was the matter of the greatest part of the Chapter before , ) but also to mind Princes of their duty , that they be not wilful , sensual , tyrannous , but that they manage their office with noblenesse of spirit , with temperance , and industry , and that by a most mighty argument , because They cannot be good or bad to themselves alone , multitudes are concerned in it , and the weal or woe of whole nations doth depend upon it . A wicked Prince is a great argument of Divine displeasure against a whole people , 1 Sam , 8.6 — 18. Isa. 19.4 . Job 34.30 . Prov. 28.2 . And a good Prince an argument of his Love , and that he intendeth to blesse such a Nation , 1 Reg. 10.9 . when thy King is a child ] He meaneth not so much in age ; for many have in their tender years , by the fear of God , and the help of prudent Counsellors governed their people aright , and some of them much better then afterwards , 1 Reg. 3.7 — 12. compared with 1 Reg. 11.4 . 2 Chr. 24.2 , 3 , 17. & 25.1 , 2 , 14 , 27 , & 26.3 , 4 , 5 , 16. But in understanding , in experience , in manners , when a man childishly suffereth the affaires of a Kingdome to be turned upside down , to be broken to peices by his carelesnesse , and through want of prudence & skill to discern between right and wrong , Ephes. 4.14 Heb. 5.13 . Isa. 3.4 . 1. Cor. 14.20 . Such a child was Rehoboam in the strength of his age , A child of one and fourty years old , 1 Reg. 14.21 , 2 Chron. 13.7 . when a man is , 1. Ignorant or forgetfull of his duty . 2. Changeable and easily turned out of it with every perswasion . 3. Passionate , easily angry , and fearful , and accordingly alterable upon such sudden impressions . 4. Sensual , and given unto vain delights . 5. Craving and covetous , and so easily turned aside by gifts . 6. Vain and subject to be flattered by those who know how to make a prey of him . These and such like impotencies , argue childishnesse in one that Governs . The wise man instanceth in one principal of these , viz. Sensuality , in the next words . And thy Princes eat in the morning ] Though the King be a child , yet if he have prudent and vigilant Counsellours their care may recompence and supply his defects ▪ but where they likewise be as bad as he ▪ Prov. 29.12 . where all other ministers of State follow onely their private gain and pleasure , without any regard unto publick welfare , no wonder if such a Nation have a wo hang over it . eat in the moring ] Are riotous , luxurious , spend their whole time in sleep , and excesse ▪ Rise not up unto service , but unto delights , consecrate the flower and best of their time ( which should have been given to God , and to the publick ) to their own vanity and riot Jer. 21.12 . Isa. 5.11 , 12. Hos. 7.3 , 4 , 5 , 6 ▪ Act. 2.15 . Prov. 31.4 , This is matter o● patience unto the affl●cted people , vvhe● they consider , that God doth thus reprove Kings for their sake , Psal. 105.14 . V. 17. Blessed art thou , O Land , when thy King is the son of nobles ; and thy Princes eat in due season , for strength , and not for drunkennesse . ] The son of nobles , that is , men trained up , instructed , and shaped with principles of true Nobility , wisdome , and holiness . As a son of death , of perdition , of wrath , is one devoted thereunto : so a son of nobles , is one nobly seasoned with principles of honour and Government . As sons of God , Gen. 6.2 . men bred in the Church of God , and under a godly Education ; sons of the Prophets : sons of Physitians , men bred in such professions . of nobles ] From a word which signifieth whitenesse , either because persons of honour did use to wear white rayments , Esther 8.15 . Rev. 3.4 . sit in white thrones , Rev. 20.11 . ride on white asses , Judg. 5.10 . or to denote the purity of manners which should be in Rulers , that they might be examples of all integrity unto others , Rev. 19.8 . By sons of nobles , then , he doth not understand men barely born of noble Parents , and who have noble blood in their veins , ( such an one likely might the child be of whom he spake in the former verse ) but as there he meant a child not in years , but in manners and qualities : ( as the words Presbyter , Elder , Ancient , in the Scripture use , do not so much signifie age , as wisdom , and authority , ) so here he meaneth one noble as well in vertue , as in blood and birth . This is the true nobility , when piety , wisdome , righteounesse , courage , and the fear of God , do adorn the royal blood , and render persons truly illustrious , and not dark and obscure creatures , as mean persons are , Prov. 22.29 , Deut. 1.13 . Exod. 18.21 . nobility of blood , without nobility of vertue and holinesse , addeth nothing to a Govenou● at all , Psal. 16.3 . & 47.9 . & 87.3 , 4 , 5.6 . & 110.3 . Act. 17.11 . and thy Princes eat in due season ] In the time of eating , after they have spent their strength in duty : As to every thing there is a fit time , Eccles. 3.1 . so to this particular of eating and drinking , Psal. 145.15 . Matth. 24.45 . Labour and service should go before eating , Luk , 12.35 , 37. & 17.7 , 8 , 9. Abrahams servant would not eat till he had done his businesse , Gen. 24.33 . and our Saviour preferred his own Fathers work before his own Refection , Joh. 4.31 , 32. Sometimes even wicked men have been so intent on their wickednesse , as to deny liberty of eating , drinking , and other refreshments , to themselves , till their designs were to be accomplished , Act. 23.12 . Prov. 4.16 . and so we find Magistrates so serious in duty , as to forbear eating , and to forbid it even sometimes when it was necessary , Ezra 10.6 . 1 Sam. 14.23 . Temperance is in no calling more requisite , then in the Calling of a Magistrate , Prov. 31.4 . Multitudes of businesses , and those of greatest importment , and such as do often require immediate consultation and dispatch , ( and such are many times the affaires of States ) will not allow liberty of eating and drinking , all delights must be laid aside to attend them . Exod. 12.34.39 . It was wickedly done by the King and Haman to sit down to drink when the City was in perplexity , Ester . 3.15 . to let publick safety lye still , while private luxury was served . for strength , and not for drunkennesse ] The end of eating , is to repaire that strength which had been weakened in duty , and so to enable unto the attendance upon duty again . It ought not to be the end of our liing , but onely a necessary means unto life , and unto the services thereof . And therefore Gluttony and Drunkenesse are to be avoyded , as by all men , because of many other evils which are in them , so in special manner by Princes & Rulers , because they do totally indispose for such weighty affaires as are to be managed by wisdome and counsel , Isa. 28.1 . Hos. 4.11 . & 7.5 . V. 18. By much slothfulnesse the building decayeth : and through idlenesse of the hands , the house droppeth thorow . ] This is a proverbial form of speech , and appliable unto all kind of businesses , shewing the danger of idlenesse and procrastination in them . And it is here used as an illustration of what he had said vers . 16. to set forth the misery of a Land under childish and carelesse Government , by a Comparison drawn from the lesser to the greater , from an house to a State ; for as an house being exposed to wind and weather , will in time drop thorow , and so endanger the rotting of the Timber , and the ruine of the whole , if the owner thereof do not by timely repairs prevent such a mischief : so the Common-wealth , being exposed to various dangers , from the subtilty and hostility of enemies abroad , and from the rebellion , sedition , and various discontents of ill-affected people within it self , will be continually in danger of dissolution , if Governours , who should be the Healers , Repairers , and Builders thereof , be not exceeding vigilant upon its preservation and safety : which if he be , he will have little time left for luxury and intemperance . Here then , 1. A State or Kingdome , is compared to an House , as sometimes the Church is , 1 Cor. 3.9 . Ephes. 2.21 . & 3.15 . Heb. 3.2 — 6. 1 Tim. 3.15 . nothing more usual , then to call the Kingdome of Israel , The House of Israel , the House of Jacob , &c. Isa. 2.6 . & 5.7 . Luke 1.33 . Obad. vers . 18. 2. Princes are compared unto the Masters of the Family , and to those unto whom it belongeth to Heal and Repair the ruines and breaches in that great building , Isa. 3.7 . Job 34.17 . Isa. 58.12 . & 61.4 . As elsewhere to foundations , Psal. 82.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to Coverings , Ezek. 28.16 . to Barrs , which keep a house from being broken open , Hos. 11.6 . to the Coignes , or Corners in a Building , which keep the Compages of a structure together , Isa. 19.13 . 3. Misgovernment is compared unto carelesness in an House-keeper , or Steward , that doth not in time prevent those ruines in an house , which a few breaches uncured , will quickly draw after them . Which , to shew the greatness of it , is called in the duall number , double slothfulness , or the slothfulnesse of both hands : and so the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by slothfulnesses . The Building decayeth , is vitiated , weakned , disjoynted , sinketh , inclineth ; the 70 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is brought low : a proper expression , being spoken of the roof of the house : and so the word is rendred , Psal. 106.43 . Job 24.24 . And through idleness of the hands , so the 70 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the word is , through the humility , abjection , demission , hanging down of the hands , that do not put themselves forth , nor lift themselves up unto labour ; a● Heb. 12.12 . Exod. 17.12 . The like expressions whereunto we have , Psal. 76.5 . & 74.11 . Prov. 6.10 . & 19.24 . & 26.15 . Prov. 10.4 . the house droppeth thorow ] Which first causeth the walls and timber to rot , and so tendeth unto ruine ; and secondly , causeth a mans habitation to be irksome and uncomfortable unto him , Prov. 19.13 . & 27.15 . V. 19. A feast is made for laughter , and nine maketh merry : but money answereth all things . ] These words , if taken absolutely and alone , are to shew the dominion of money in humane affairs above all other things ; other common things , even the best of them , Bread and Wine , ( whereby the Scripture useth to expresse most outward contents ) have a definite and limited use , proper to themselves , distinct from others . They tend to make men laugh and be merry , but money is the measure of all things ; It will feed , and cloath , and harbour , and purchase , and extend as a civill Instrument unto all secular provisions . But they seem rather to bear Relation to what went before ; slothful men intend not the supportance of their houses , families , or estates , but they spend their whole time in feasting and luxury , and all that , not out of any store which by their provident labours they had laid up , but by the constant expence of treasure , and emptying of their baggs , whereby at last their houses , families , estates , are wholly brought to ruine . Some joyn the words unto the former , thus ; Through idlenesse of the hands of th●se men the house droppeth thorow , who make feasts for laughter , and prepare wine to make their life merry , and whose money doth readily answer all these greedy lusts and desires of theirs , and doth bring in supplyes and fuel into them . So this Verse looketh back to verse 16. shewing the Cause of the Woe there pronounced against a Land whose Princes were luxurious , and by whose slothfulnes in regard of publick service , the House of the State was ready to decay and drop thorow ; for by riot and excess , which cannot be maintained without vast proportion of treasure to answer all the exigences of them , such Princes are constrained to crush and oppress the poor people , and to squeeze them with heavy exactions , Jer. 22.13 — 19. which is unto the hearts of the people as a continual dropping in a ruinous house , causeth them either through sadness of spirit to fall and despond , and so to become an abject and low condition'd Nation , Ezek. 17.13.14 . 2. Reg. 15.20 . or else stirreth them unto more resolute practises , to shake off the yoke which they are not willing nor able any longer to bear , 1 Reg. 12.14 , 15 , 16. They make a feast for laughter , ] So facere panem , vitulum , agnam , are expressions used for dressing of such things towards a feast or entertainment , Dan. 5.1 . Gen. 18.7 , 8. 2 Sam. 12.4 . and wine maketh merry ] Laetificat vitam , maketh a mans life merry , as elsewhere Laetificat Cor , giveth him a merry heart , Ps. 104.15 . But money answereth all things ] LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whereunto agreeth the Vulgar , pecuniae obediunt omnia , Money can command all things , to wit , which are measurable thereby . It being the Instrument and element of Commerce , as the Philosopher calleth it . Symmachus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Is profitable for all things , which may be bought therewith : or Exaudit omnia , It heareth the desires of men , when men desire such things as they outwardly want ; If they have money , that ordinarily can answer this desire , and procure those things for them : a like expression we find , Hos. 2.21 , 22. V. 20. Curse not the King , no not in thy thought : and curse not the Rich in thy bed-chamber : for a bird of the air shall carry the voice , and that which hath wings shall tell the matter . ] Because by occasion of such sins of mis-government in evil Princes , men might be very apt through impatiency of spirit , to break forth into disloyal thoughts and affection towards them , however they might haply be by fear of danger restrained from seditious speeches , or rebellious practices : He therefore concludeth this whole Argument with a strict prohibition of all hard and undutiful thoughts and risings of heart against Rulers , notwithstanding their Errors in Government , and Corruptions in living , not so much as secretly in their hearts to wrong them , both for conscience sake , and for fear of wrath , as the Apostle likewise directeth , Rom. 13.5 . Even in thy thought , or in thy conscience curse not the King ] Entertain not any l●ght , vain , contemptuous or dishonourable thoughts of him , do not wish any evil to his person , crown or Government , not so much as in thy inmost and most secret retirements , Exod. 22.28 . 2 Pet. 2.10 . Ps. 62.4 . 1 Sam. 10.27 . 2 Sam. 19.21 . 1 Reg. 2.8 . Isa. 8.21 . The second clause , neither curse the Rich , is a re-enforcing of the same precept again , meaning by the Rich , the Governour , Isa. 53.9 . In the chambers of thy bed , or , in thy most secret retirement . And left a man should presume so to do , as conceiving thoughts to be free , and far enough out of the sight of the Governor to observe or avenge , He addeth the great danger like to ensue by means which they could not so much as imagine , or suspect . [ for a bird of the air shall carry the voice , and that which hath wings shall tell the matter ] As if he had said , Thy thoughts and secret curses are heard in Heaven , by him who will certainly punish them , however secret they are kept from men . And the Lord can easily find our waies even by bruit Creatures , to bring them to light : as he did rebuke the madness of Balaam by his asse , 2 Pet. 2.16 . and punish the pride of Pharaoh and Herod by frogs , lice , and worms , Exod. 8.6 , 17. Act. 12.23 . We read how a flight of Cranes did discover the murther done upon the Poet Ibycus : and how Bessus , who had slain his father , overthrew a neast of swallows chattering , because , saith he , they accuse me for killing my father . As our Saviour saith in another case , If these should hold their peace , the very stones would cry out , Luke 19.40 . So the Lord can by even dead and inanimate Creatures , discover wickedness . The earth it self , which drank blood in , shall disclose and reveal it , Gen. 4.11 . Isa. 26.21 . Hab. 2.11 . The Chaldee by birds of the air , understand the Angels of Heaven , who like winged Eagles shall make report of secret wickedness . Others understand it of fame , which is a swift , and as it were a winged Messenger ; alluding unto that which is said of Princes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ That Princes have many Eyes , & many Ears , and long arms , that can see , and hear , and punish offences at at a greater distance . CHAP. XI . IN the former Chapter he shewed the excellent use of true wisdome , as a means of Tranquillity of mind , and remedy against the vanity of outward things , in ordering our behaviour aright towards Superiors for prevention of those dangers which their displeasure may subject us unto . In this Chapter he further discovereth the use thereof unto the same End of comfortable living , in ordering of our behaviour towards Inferiors , those especially that are in want . Concerning which , we have , First , the precept it self , concerning substantial and useful charity , vers . 1. with an effectual reason thereof , both drawn from a Metaphor of sowing and reaping seed , vers . 1. Secondly , the manner and measure of this our charity , which is to abound towards all that are in want , and that enforced by a reason drawn from the uncertainty of future Events ; now thou art able ; hereafter thou mayst be disabled , therefore do good while thou hast means so to do , and thereby provide friends to thy self against any evils which thou also mayst fall into , vers . 2. Thirdly , Both those are illustrated by many similitudes , in the which he doth by way of Prolepsis prevent such objections as the covetous hearts of men are apt to make against this duty . 1. A man is apt to say , That he is neerest to himself , and must look after his own supplyes , and leave others to look after theirs . To which he answereth , That as Clouds are not filled with waters to keep them to themselves , but to empty them upon the Earth : so Gods blessings are not deposited to men only for their own good , but as Stewards they are to dispence out of them unto others , vers . 3. 2. It may be objected , If I must relieve seven and eight , take notice of the wants of many , It will be seven to one if much of this bounty will not be cast away upon unworthy and ungrateful persons , who will make no return either unto God or man for it . To this he answereth , That as it is all one to the master of a tree , whether it fall North or South , for either way it falls to the owners use and benefit : so that good which is done to any man in want , out of a desire thereby to honour God , and to help our neighbour , shall prove beneficial unto him that so doth it , whatever the person be unto whom it is done , vers . 3. 3. It may be objected , That it is not yet a season to be thus bountiful , there are many Impediments and discouragements thereunto , This charge , this loss ; that affliction or danger , or expence lyes upon me , when I am gotten over these , it will then be a fitter time to think on the wants of others , when I am secured against mine own . To this he answers by another similitude drawn from husbandry , He that will not sow his seed lest the wind should blow it away , nor reap his corn , lest the Clouds should rain and wet it , shall never want exceptions against that which yet is necessary to be done . Therefore our duty is to embrace the present opportunity , and leave the success for the future unto Gods blessing . If we could certainly fore-see better weather , and more seasonable accommodations for our businesses to morrow than to day , we might haply pretend some reason for delay of duty . But that is in Gods hand alone , as unknown unto us , as the way of the wind , or of the souls coming into the body , or the growing of the bones of an Embryo in the womb . Therefore it is our duty to do good at present while we have opportunity , and to commit the success of all for the future unto God , vers . 4 , 5. Whereupon he repeateth the Exhortation in the same Metaphor , sow thy seed , scatter thy charity in season and out of season , in youth , in age , at all times , on all occasions , since thou knowest not which will be most succesful , vers . 6. And now having thus largely set down various precepts for making the life of a man comfortable , and his mind quiet amidst all the vanities of the world , He proceedeth to instruct him how he may provide for death , and judgement , and so secure happiness in another world too : for a man might be apt to say , when I am thus throughly fitted by these many precepts unto a secure and comfortable manner of living , having the favour of great men , the blessing of poor men , peace within , and plenty without , when by godly wisdome , vexation of mind , and the vanity and disquietness thereupon of all outward things is healed , and removed . It cannot then but be a very pleasant thing to live , to see the light of the Sun , and to enjoy those contents which by these means we have arrived at , vers . 7. To this the Wise man answereth , That albeit by these means life is much sweetned , and the vanity thereof is much abated , yet it is never throughly removed : But when all is done which can be done to render our condition here comfortable , yet All that cometh , both life , and the supplyes thereof , are still Vanity , and will pass away , and the daies of darkness which follow , will be abundantly more than the daies of light which went before . And that therefore we ought , by the timely remembrance of them both , to moderate our delights in things present , and to prepare our selves to lift up our heads with comfort in the judgement to come , vers . 8. And because of all others , young men , whose blood is fresh , and spirits active , are most apt to surfeit on present pleasures , and to put far from them the evil day , slighting such admonitions as these ; therefore the Wise man , who had had himself as full a gale of youthful pleasures , as ever any other man , and had found the vanity of them all , doth by an Irony , deride the folly , and by a solemn citation unto the Tribunal of God , awaken the conscience of such a voluptuous Epicure , vers . 9. perswading him by the assurance of a future judgement , wherein he must be called to a strict account for all the vanities and miscarriages of his youth : and by the flitting condition of that age wherein he doth so glut upon them , to remove far from himself those sinful excesses which would fill his heart with sorrow , and his flesh with sin . Vers. 1. CAst thy bread upon the waters : for thou shalt find it after many daies ] This is a proverbial form of speech , drawn from the manner of husbandmen , who sow their land in expectation of a plentiful harvest , after many daies . Whereby the Wise man , in pursuance of his principal argument , touching tranquillity and comfort of life , doth perswade unto liberality towards the poor , that their mouths and bowels may bless us . Some make it an allusion to Merchants , who send their Estates in Ships upon the Sea , expecting in time a return with much gain , called the Harvest of the River , Isa. 23.3 . if the Prophet do not rather there allude to the plenty of Egypt , by the over-flowing of the River , whereunto possibly the Wise man may likewise allude in this place . Others , more generally , understand it of giving alms to the poor , where all we do , may seem to be cast away , as if it were thrown into the Sea. Though thou think , what is so given , is all lost , because given to those who can never recompence thee ; yet do thou lend in that manner , looking for nothing again , Luk. 6.35 . being assured , that what is thus given to the poor , is lent unto the Lord , Prov. 19.17 . who will in his time , certainly repay it with advantage unto thee . But I rather take it to be an allusion unto seed , which is sowed on very fertil ground , which is neer a river , or is made fat by the over-flowing of a river , Numb . 24.7 . Isa. 32.20 . So they used in Egypt to make their land fertil , by drawing the water , when the river flowed over , by art unto it , Deut. 11.10 , 11. Therefore amongst other plagues , which the Lord threatneth Egypt withal , this is one , That their Rivers should be dried up ; and that which was sowed by them , should wither , Isa. 19.5 , 6 , 7. and so we read of the seed of Sihor , Isa. 23.3 . which was a River in Egypt , Josh. 13.3 . Jer. 2.18 . By casting the bread upon the waters , we understand , by or neer the waters ; as Ps. 1.3 . Gen. 41.1 . because those places are the most fertil . When he saith , thy bread , he thereby teacheth us , that our charity must be out of our own estate , and according to that condition wherewith God hath blessed us , Eph. 4.28 . for thou shalt find it after many daies ] The seed which a man sows seemeth to dye and perish , but the husbandman waiteth patiently for many daies together , and at last he reapeth a plentiful harvest , Jam. 5.7 . as Isaac did , Gen. 26.12 . Mark. 4.8 . And in like manner , that which is sowed in the bellies and backs of the poor , will be repayed , as the seed is in harvest , manifold into the bosoms of righteous men , Prov. 19.17 . 2 Cor. 9.6 — 10. Deut. 15.10 . Matth 19.22 . Ps. 112.9 . V. 2. Give a portion to seven , and also to eight : for thou knowest not what evil shall be upon the earth ] By waters , is sometimes in the Scripture meant , multitudes of people ; as Isa. 8.7 . & 17.12 . Revel . 17.15 . and the Wise man here bidding us to cast our bread on the waters , doth in this verse explain what he meant thereby , namely , that we should disperse our good works , and alms-deeds unto many , that we should be large hearted , and open-handed unto the poor . Give a portion ] He alludeth unto the manner of their feasts and entertainments in old times , when they did use to distribute portions to their guests , and to send to the poor , 2 Sam. 6.19 . 1 Sam. 1.4 , 5. Gen. 43.34 . Esth. 9.22 . Nehem. 8.10.12 . Isa. 58.7 . Whereunto our Saviour haply alludeth , when he saith that Mary had chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; A good part or portion , Luk. 10.42 . Which custome of distributing equal portions to the guests , we find in Homer and Plutarch , to have been observed likewise among the Grecians ; as also the custome of sending portions from the Tables of greater persons , to those that were absent . Vide Stuck . Antiq. Conviv . lib. 3. cap. 3. to seven and also to eight ] That is , to many : a definite number , for an indefinite , 1 Sam. 2.5 . Job 5.19 . Mic. 5.5 . So hereby is noted , large and cheerful liberality to all in want , according to our abilities . We may not think we have done our duty , when we have been charitable to one or two persons ; but we must disperse our bounty , as seed that is sown ; and do good unto all men , according to their need and to our condition , cheerfully and incessantly . The necessity of a man may require it , when his person doth not deserve it , Luk. 6.30 . 2 Cor. 9.5 — 10. Gal. 6.10 . Isa. 2● . 18 . Prov. 31.20 . for thou knowest not what evil shall be upon the earth ] Embrace the present opportunity of doing good , thou canst not fore-see how soon thou mayst be deprived of it , since thou knowest not what a day may bring forth , Jam. 4.14 . Prov. 27.1 . & 3.27 , 28. Luk. 12.20 . Haply thou mayst dye , and leave thy wealth to those who will shut up their bowels against the poor ; however , what they do shall not be put on thy account . Thou art a steward of thy estate , no longer than for thine own life ; and therefore be thine own Executor , and consider the wants of the poor at present , therefore let not thy bounty be only future . Haply God may disable thee another time , from doing that good which now he puts into thy hand . It is wisdome to do Gods work in Gods time . Haply thou thy self mayst fall into want , and stand in need of help from others ; therefore make thee friends of Mammon before hand , Luk. 16.9 . Ps. 37.26 . & 41.1 , 2 , 3. 1 Tim. 6.18 , 19. V. 3. If the clouds be full of rain , they empty themselves upon the earth : and if the tree fall towards the South , or towards the North , in the place where the tree falleth , there it shall be ] He urgeth the duty of charity and bounty , by elegant similitudes . Clouds that are full of moisture , do not keep it to themselves , but shed it forth in showers on the earth , and on all kind of corn , and herbs for the benefit of many ; whence they are called the bottles of heaven , Job . 38.37 . and the chambers of the Lord : Ps. 104.13 . from whence he poureth down rain according to the vapour thereof , Job . 36.27 , 28. so should rich men , Prov. 11.25 . whom the Lord hath filled with his blessings , as the Scripture useth to express it , Deut. 33.23 . Job 22.18 . Prov. 5.10 . Deut. 6.11 . Prov. 30.9 . Phil. 4.12.18 . not keep Gods blessings to themselves , but pour them forth upon those that are empty . and if the tree fall , &c. ] This some apply unto death , as if we were thereby warned to do good while we may , because death will at last cut us down , and deprive us of any further opportunity , Eccl. 9.10 . Joh. 9.4 . and as death leaves us , judgement will find us . But it seemeth rather to denote the benefit of charity unto the authors thereof , that wheresoever their bounty and mercy is placed , there it will be found again to their comfort ; they shall not go without their reward , as the tree on which side ever it falls , it will there be found , when the owner thereof inquireth after it . V. 4. He that observeth the wind , shall not sow , and he that regardeth the clouds , shall not reap ] By these similitudes , he preventeth all those pretences and objections which carnal hearts are apt to make against the present season of doing good , and are apt thereby , to defer and put it off to some fitter time , when they shall have found out more fitting objects on which to place their bounty . We are very apt to frame excuses against present duty , Hag. 1.2 . Act. 24.25 . Prov. 3.27 , 28. Here therefore the Wise man removeth these pretences ; He that will by every wind be deterred from sowing his seed , lest it should be blown away ; and by every cloud from reaping his corn , lest the weather should be unseasonable , shall never do his business ; because there will never be wanting some discouragement or other : so he that is ever framing carnal objections against doing good , shall over-slip the season , and never do his duty , nor receive his reward . We are to take notice of the present call of God unto any good work , and the present opportunity he puts into our hands , and not delay service upon the fear of future contingents , which are not in our power , Matth. 6.34 . V. 5. As thou knowest not what is the way of the Spirit , nor how the bones do grow in the womb of her that is with Child : even so thou knowest not the works of God who maketh all ] By our ignorance of the works of Gods providence , he warneth us to be diligent in embracing every present opportunity of doing good , and not to defer or delay duty , till haply the Lord will put us out of all capacity to do it . This ignorance he proveth a minori , If we know not things more ordinary and familiar unto us , which happen every day , as the way of the spirit . ] Symmachus rendreth it , of the wind , which way it comes and goes , how it riseth and slackneth , Joh. 3.8 . Or how the soul comes into the body , and quickneth it ; so the Septuagint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Or , how the bones do grow ; How the several parts of the body , skin , flesh , sinews , bones , some hard , some soft , are all shaped out of the same seed , Psal. 139.13 — 16. Job 10.10 — 13. Much less are we able to foresee the works of Gods providence , which are far off and exceeding deep , Chap. 7.24 . Therefore since we know not what shall be to morrow , how God may dispose of our life or our estate ▪ how long he may continue unto us opportunities of doing good , we ought not to defer or put off duty from time to time , but while we have a present season , to embrace it , Chap. 9.10 . Gal. 6.10 . V. 6. In the morning sow thy seed , and in the evening withold not thy hand : for thou knowest not whether shall prosper , either this or that , or whether they both shall be alike good ] He inferreth from the former doctrine of the uncertainty of future events , an hortatory conclusion , to be doing good on all occasions , and to be assiduous and dililigent in the work which God hath set us to do , whether all our labour take effect or no. The Lord being sometimes pleased to frustrate mens endeavours , and to defer the success they expected from them ; First , to try them whether they would persevere in their calling : and continue therein with God , though they had not alwayes alike incouragement . 2. To teach them , that successes depend not upon the labours of man , but upon the will and free blessing of God. And he persisteth in his former Metaphor of sowing seed ; meaning thereby , First , in particular works of charity and mercy to the poor ; as vers . 1 — 4. 2 Cor. 9.6 . Ps. 112.9 . Secondly , In general , works of righteousness in our general or particular callings , Prov. 11.18 . Hos. 12.10 . Thereby teaching us , that works of mercy and righteousness do not perish , but will bring forth an harvest of comfort , and great reward unto those that abound in them , Gal. 6.8 . sow thy seed ] Do thine own work , intend thine own calling , intermix not thy self in things which belong not unto thee , 2 Thess. 3.10 . 1 Thess. 4.11 . Be liberal of thine own estate , Ephes. 4.28 . In the morning sow — and in the evening withold not thine hand , or let not thine hand rest or give over . ] Begin betimes , and be not weary of well doing , but continue unto the end ; be alwayes doing of good , morning and evening , note the whole day from one end of it to the other , Gen. 1.5 . Dan. 8.14 . Psal. 104.22 , 23. So Solomon bids us , be in the fear of the Lord all the day long , Prov. 23.17 . It is to be understood of the morning and evening of a mans life , which should be wholly consecrated to God , Lam. 3.27 . Eccles. 12.1 . Psal. 92.14 . Matth. 10.22 . or of the morning and evening of a mans prosperity ; as soon as ever God giveth thee an estate , begin to do good with it , and be not weary of so doing , but continue to the end . God requires our charity to be set about on the first day of the week , 1 Cor. 16.2 . Gal. 6.9 , 10. The night is shut out of the time of working , or of d●ty , therefore while it is day , while we have life and opportunity , we must ply our duties , Eccles. 9.10 . Joh. 9.4 . for thou knowest not whether shall prosper , or whether will be most right , or congruous , the one or the other , &c. ] Thou maiest justly expect a blessing upon all , however , though the success , as to men , be not alwa●es prosperous ; sometimes thy bounty is misplaced upon those that abuse it , or return evil for good , yet with God , constancy in well-doing will not miss of its reward ; and by this largeness heart , thou maist unawares entertain Angels , and bring extraordinary blessings upon thy family , Matth. 10.14 , 42. Heb. 13.2 . 1 Reg. 17.13 — 16. V. 7. Truly the light is sweet , and a pleasant thing it is for the eyes to behold the Sun ] By light , and beholding the Sun , we are to understand the time of this present life , as is evident by what follows in the next verse ; so Job 3.20 . & 33.30 . and withall , we may take in those pleasures and comforts thereof , which serve to render it more sweet and contentfull . Some make it to be a tacit objection , against that continual labour which he before prescribed . Since life is short , we ought to use all the wayes we can to render it pleasant , and not weary out our time and strength in continual toyl and labour ; it is much more sweet , to enjoy the light and pleasures of life while we may , 1 Cor. 15.32 . whereunto they make the words of the next verse to be an answer ; That when death comes , the good we have done will remain with us , but all our pleasures and delights will vanish into nothing . It may seem to relate unto the former verse , as well as to that which follows ; sow your seed in the morning , and in the evening , so long as you have the light of the Sun to guide you ; for this is the chief comfort and sweetness of life , to be doing good while we have time & opportunity , because the dayes of death and darkness are coming , wherein we cannot work . But it seemeth rather to be a Transition unto a new matter . In the former parts of this book , the Wise man had set forth the vanity of all outward things , and had prescribed many gracious and excellent means to remedy the same , and to frame the heart of man unto Tranquillity and peace . But now when by these precepts the life of man here is rendred as full of comfort , and quietness , as an earthly condition is capable of , yet though his life be never so sweet , there are great evils coming , which will require much meditation and preparation of hear● to fit a man for them : and there is a far longer condition for the future , which will abide us after this life is gone ; necessary therefore it is unto the compleating of that happiness whereinto he had all this while inquired , to secure not only the comforts of this life , but the assurance of a better , which is the business of Solomon in the remaining part of this Book , by a timely meditation of death and judgement , and by the fear of God , and keeping his commandments in our youth , to arm us against the terror of future evils , and to fit us for that happiness , which is the whole of man , and which will be throughly proportionable to his largest desires . And so the meaning is this , It is true indeed , to enjoy the light of the Sun , and the comforts of this present life , is a very sweet thing : Sensually sweet unto those , who are voluptuous ; Solidly and substantially sweet unto those , who by all the foregoing precepts , have gotten wisdome to cure the vanity and vexation of spirit , which otherwise outward things are apt to produce ; yet both the one and the other must remember , that though life be sweet under the Sun , yet it is not long , much less , perpetual ; dayes of darkness are to come , therefore unto compleat happiness there is yet more to be done , and such an estate to be secured , as may bear full proportion to the capacities of an immortal soul , and may make up the Whole of man. Light is Sweet ] Sweetness here is that properly which is the object of our Taste , J●dg . 14.18 . Prov. 24.13 . but it is usual in the Scripture to attribute that which is proper unto one sense , to another ; as to see thunder , Exod. 20.18 . to see the smell ●f a field , Gen. 27.27 . It is a broken and concise sentence , unto which something is to be added or understood , it is indeed sweet to see the Sun ; life is pleasant , but yet it is vanity , and will end in death ; by the meditation whereof , we are to abate our inordinate love of the profits and pleasures of so vanishing a condition . V. 8. But if a man live many years , and rejoyce in them all , yet let him remember the dayes of darkness , for they shall be many . All that cometh is Vanity ] Though it be a sweet thing to enjoy life , and the comforts thereof , and though a man should live long , and all that long life should have his full of worldly delights , yet the serious meditation of death , and the long abode we shall after all those pleasures have in the house of darkness , will sufficiently demonstrate the vanity of Temporal life , how long , or how prosperous soever it have been ; such a life we find described , Job 21.7 — 13. By dayes of darkness , are understood in opposition to light ; and the seeing of the Sun , in the former verse , that space of time wherein men shall lie in the dust , Psal. 88.12 , 13. Psal. 143.3 . Eccles. 6.4 . Job . 10.21 . for they shall be many ] This some apply to the first words of the verse , though the dayes of life be m●ny , yet let a man remember the dayes of darkness , and that will make him judge all things which happen in this world to be but vanity : we may likewise read the words thus ; If a man live many years , let him rejoyce in them all , he is not debarred the comforts and contents of them , but let him withall temper and moderate the joyes of life , with the meditation of death , and know that every thing which hapneth , that every man which cometh into the world is vanity . V. 9. Rejoyce O young man in thy youth , and let thine heart cheer thee in the dayes of thy youth , and walk in the wayes of thine heart , and in the sight of thine eyes : But know thou , that for all these things God will bring thee into judgement . ] Since all that cometh is vanity , as well youth as age , both which he sheweth here and in the next Chapter : And since the dayes of life and jollity here , how long soever , are very short and inconsiderable , in comparison of the dayes of darkness which follow after them , he therefore perswadeth those who are most subject to be transported with the pleasures of life , to remember death and judgement , and thereby to restrain their inordinate desires . A young Epicure , who is scornfull and impatient of such cooling and chill doctrines as those of death and judgement , might be apt to say ; if the dayes of darkness be so many , let us not make them more then they are by denying our selves the pleasures of light , but let us freely indulge to our selves all our delights , and live to the length of our desires , 1 Cor. 15.32 . whereunto Solomon answereth in these words , 1. By way of Concession , 2. By way of sad and severe praemonition . The Concession some would have to be real and serious , as if he had said , I would not discourage thee from the use of lawfull pleasures , nor debar thee such contents as the flower of thine age do call for : only I would have thee carefull not to exceed the bounds of temperance and moderation , but by the vanity of things present , and certainty of future judgement , to compose thy mind to sobriety in enjoying , and to a readiness to depart from these vain delights , as Gal. 5.13 . 1 Pet. 2.16 . enjoy pleasures , but be not drowned in them ; use honest delights , but be not a slave unto them : Thou seest that all here is Vanity , that the fashion of this world , the power , wealth , honour , pleasures , strength , health , beauties thereof , all vanish and pass away , & that all of us must be brought before Gods tribunal ; and all our actions undergo a severe tryal : therefore let it be thy chiefest care to provide for that account . But the place is much more Emphatical , if we understand the Concession Ironically ; as 1 Reg. 18.27 . & 22.15 . Ezek. 28.3 , 4. Matth. 26.45 . Since thou art wilfull and scornfull , take thy course , Rejoyce in thy youth ; or , because thou art young , strong , healthfull , and thy bones full of marrow , Job 21.23 , 24. And let thine heart cheer thee ] Symmachus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let it be wholly in good , or in delights . and walk in the wayes of thy heart , and in the sight of thine eyes ] Do what thou pleasest , let thy wanton and wandring eye enflame the lusts of thy heart , and let thy sensual heart give law to thy whole man , deny not thy self any thing which heart can wish , or eye look on , Numb . 15.39 . 1 Joh. 2.16 . 2 Pet. 2.14 . & 3.2 . Ezek. 23.16 . Josh. 7.21 . Jer. 18.12 . Psal. 81.12 . Job . 21.7 . Thus sharply doth the Lord deride the pride and folly of young men in their career of Lust and Vanity , and as it were give them over to their own hearts desires , Prov. 1.24 — 28. Rom. 1.28 . But know thou ] Though thou Endeavour to blind thine own eyes with sensual delights , to smother thy conscience , and to baffle those principles of fear and restraint which God hath planted in thee ; Though thou wouldst not see , yet thou shalt see and know to thy cost , Isa. 26.11 . 1 Reg. 22.25 . 2 Pet. 3.5 . that for All these things ] For all the sins , vanities , and excesses of thy youth , for all those things which are now so gratefull to thy senses , though they please thine eye , they will gnaw and sting thy conscience , Job . 13.26 . Psal. 25.7 . God , whose Word and fear thou now despisest , from whose eye thou canst not hide thy sins , from whose Tribunal thou canst not withdraw thy conscience ; will bring thee ] Perforce whether thou wilt or no , when thou shalt in vain call to Mountains and Rocks to hide thee , Rev. 6.16 . Luk. 23.30 . into judgement ] The Judgement of the great day , Jude vers . 6. called the Terrour of the Lord , 2 Cor. 5.10 . Act. 17.30 . the consideration whereof should abate the heat of lust , and cause the heart of young men to tremble at the wrath to come . V. 10. Therefore remove sorrow from thine heart , and put away evil from thy flesh : for childhood and youth are vanity ] This is not to be understood Ironically , as the former words of the verse foregoing , nor in that sense ; but seriously , as a seasonable precept unto young men , who are of all other men , by reason of the heat of their blood , subject unto passions , , and unto pleasures ; the one seated in the heart , the other in the flesh● ; from both which , he doth here forewarn them . Remove sorrow , or anger and indignation from thine heart ] If we read it sorrow , then hereby is meant all those sinfull pleasures which though the deceitfull heart look on as matter of joy , yet will certainly fill the heart with sorrow at the last , Prov. 14.13 . If Anger , or Indignation , then the meaning is , that he should restrain all Inordinate passions and perturbations of mind , especially take heed of swelling or storming at the will and wayes of God , or at any serious advice minding him thereof , James 1.19 . Job 6.24 . and put away evil , sinfull lusts , from thy flesh ] From thy bodily members , Rom. 6.13 . 1 Cor. 6.15 . 2 Cor. 7.1 . 1 Pet. 2.11 . 2 Tim. 2.22 . and so some understand the word flesh , in the sense as it is used , Ezek. 16.26 . & 23.20 . 2 Pet. 2.10 . Jude vers . 23. for childhood and youth are vanity . ] The reason of this advice , drawn from the vanishing condition of youth , and the pleasures thereof : Youth is but as the Aurora or early morning of a day quickly gone , from thence to noon , and from noon to night , therefore care should be used to spend it in such a manner , as that we may have an abiding fruit , and pleasure which will not vanish with the years which were consumed in the pursuance of it . CHAP. XII . IN this Chapter the Wise man proceedeth to demonstrate this Vanity of youth and old age , which quickly run into Death , And then concludeth the whole Book . He had before by an Emphatical Ironie , deterred Young men from those inordinate passions , and sensual pleasures , which that slippery age is most subject unto , and that by the Consideration of that dreadfull account which in the last Judgement God will require of them . And because that age of of all other is most apt to put the evil day far from them , and to look on Death and Judgement as at a great distance , ( as evil men use to do , Ezek. 12.27 . 2 Pet. 3.3 , 4. Amos 6.3 . ) therefore he doth by a Prolepsis prevent that shift ; Young men might be apt to say , the things you press us unto are good , but we shall have time enough before Judgement come , to think of them , old age will be a fit season to draw off from the world , and to draw nigh to God. Solomon here perswades from so dangerous a Resolution , shewing the necessity of seeking and serving God in our youth , in regard old age will be very unfit to begin so great a work in . Whereupon he sheweth , 1. The Vanity of Old age , setting it forth by a large and an elegant Allegory , and by other expressions , Vers. 2 — 6. 2. He presseth the same duty by another argument : from the approach of death , which taketh away all means of Repentance and conversion , vers . 7. And having thus by an Induction of many particulars shewed the Vanity both of the Creatures here below , and of the Condition of man under the Sun , who , were they never so excellent , could not long enjoy them ; He doth conclude the whole book , 1. With resuming his first conclusion , vers . 8. 2. By vindicating the truth of his doctrine therein , and in other his Writings , by arguments ; 1. From the Pen-man of them , His Piety , he was a penitent Convert ; His wisdome : His fidelity in teaching the people : His diligence , in seeking out choyce matter to teach them : His success in composing many excellent and profitable Sentences for their furtherance in Piety , Vertue , and Prudence , vers . 9. 2. From the Quality of the doctrine which he taught , which he commendeth , 1. Absolutely , and for it self , in regard , 1. Of the pleasantness . 2. The uprightness . 3. The truth of it , vers . 10. 4. The Efficacy of it , set forth by two similitudes of goads , and of nailes . 5. The Authority of it , 1. In regard of the office of those who dispence it , they are Masters of the Assemblies . 2. In regard of the great Shepherd of the sheep , by whose Spirit it was revealed , vers . 11. 2. He commendeth it Comparatively , from the Vanity of all other studies and learning without this ; All other Books are made without end or number , and read without Satisfaction or Content ; by these a man may be admonished ; by others he can be onely wearied , vers . 12. And having thus demonstrated the Doctrine he had in this book delivered , he closeth the whole with a most grave and solemn conclusion , containing , 1. A summary abridgment of the means of perfect Happiness and Tranquility of mind , in two words , fear and obedience , fear of God in the heart , as the root ; Obedience to his Will in the life , as the fruit of that holy fear , vers . 13. 2. A strong Motive thereunto drawn from the future Judgment , upon which and that final sentence of Absolution or Condemnation then to be pronounced , the everlasting Happiness or Misery of Man standeth , vers . 14. He will bring every work to Judgment , therefore keep his Commandements : He will bring every secret thing to judgment , therefore fear him , and sanctifie him in your hearts . Vers. 1. REmember now thy Creator in the dayes of thy youth , while the evil dayes come not , nor the years draw nigh when thou shalt say , I have no pleasure in them ] Remember ] We are naturally apt to forget God , and not to retain him in our knowledg , but to live as it were without him , Psal. 10.4 , 5. Ephes. 2.12 . and this most of all , when Earthly and Sensual objects draw the heart with a stronger attraction ; therefore the Wise man having disswaded young men from youthful lusts , doth here exhort them as a necessary means thereunto , to Remember their Creator , To set the Lord alwayes before their eyes , Psal. 16.8 . to be in his fear all the day long , Prov. 23.17 . To compose themselves unto his service , to keep in memory , to hold fast , to ponder , and stir up the thoughts of him , and desires towards him in their hearts , 1 Cor. 15.2 . Tit. 1.9 . Prov. 4.4 . Luke 8.15 . Deut. 11.18 . Psal. 119.11 . Luke 2.51 . This Remembrance imports love , desire , obedience , Verba notitiae connotant affectus , Psal. 119.55 . Isa. 26.8 , 9. We find Two Psalms amongst Davids , with this Inscription , To bring to Remembrance , so careful was he not to forget the dealings of God with him , Psal. 38.1 . & 70.1 . for this purpose were Sacraments instituted , Exod. 12.42 . 1 Cor. 11.24 . Feastivals ordained to keep alive the memory of mercies , Esth. 9.27 , 28. Stones and Monuments erected for ●he remembring of Gods goodnesse , Josh. 4.6 , 7. the Law wr●tten on door-posts , fringes , frontlets , to be kept ever in mind , Deut. 6.7 , 8 , 9. for this purpose God hath appointed his Ordinances , and given his Spirit to his Church , to put them in remembrance , 2 Pet. 1.12 . 1 Tim. 4.6 . Joh. 14.26 . thy Creator ] This word includeth many reasons , why God ought to be remembred and served by us . 1. He made us , and not we our selves , and we owe our service to him from whom we receive our Being , Psal. 100.2 , 3. Remember he made all things for himself , we are of him , therefore we must live to him , Prov. 16.4 . Isa. 43.21 . Rom. 11.36 . & 14.7 , 8. 2. He made us after his own Image , to know him , and to have special interest in him , and acquaintance with him ; and being made like him , we are the more obliged unto his service , Eph. 4.23 , 24. 3. By that Power which created us , we are continually preserved ; if he withdraw it , we presently perish , In him we live , and move , and have our being . The more vigour and strength we have , the more sensible we should be of that Divine supportance , which continueth it unto us , Act. 17.27 — 30. Psal. 104.28 , 29. 4. He who hath power to create , hath power to destroy ; and he will shew the same Almighty power , in destroying those , who live not suteably to the ends of their Creation , 1 Sam. 2.6 , 8. 2 Thess. 1.9 . This creating power of God , should teach us to fear him . Jer. 5.22 . in the dayes of thy youth ] The choicest time of thy life , Lam. 3.27 . Prov. 22.6 . 2 Chron. 34.1 , 2 , 3. 2 Tim. 3.15 . Psal. 119.9 . therefore God required , that the first ripe fruits should be dedicated unto him , Exod. 23.19 . and the first born , Exod. 22.29 . And his sacrifices he would have to be young , Exod. 12.5 . & 29.1 . Lev. 4.3 . We enjoy mercies in our youth , therefore we should do duty in our youth ; we expect eternal life from God , therefore we should not withdraw any part of our temporal life from him . He requireth to be served with all our strength , therefore we may not put him off till our strength is gone . before the evil dayes come , &c. ] If thou wilt have God to pity and help thee in thy evil dayes , thou must serve him in thy good dayes . The dayes of old age , are called evil dayes , aetas mala , in Plautus , because they bring many pains and troubles along with them : vitae hyems , the W●nter of our life , as Solon called it , nam res plurimas , pessimas cum advenit affert . As the dayes of youth are called , aetas bona , in Cicero , and aetas optima in Seneca : Because then nature is strong and vigorous , and doth most fully enjoy it self . Thine old age will bring evils enough of its own , Do not thou bring upon it the bitterness and burden of all thy youthful follies ; repentance is a hard work , when thy sins are fewer , and thy strength greater : When infirmities bend thy back , do not keep thine iniquities to break it . Since the dayes of old age will be evil dayes , Lay up as many graces as thou canst to sweeten it , as many comforts as thou canst to strengthen thine heart against the evils of it . Gather , in Summer , against such a Winter as this , Prov. 10.5 . That old age may not be to thee an evil age , but as it was to Abraham , a good old age , Gen. 25.8 . And the years wherein thou shalt say , I have no pleasure in them ] This seems to be added , as an aggravation of the evil of those evil dayes , that if they be lengthened into years , yet all that while a man can finde no matter of pleasure or content , whole years together shall be full of weariness and sorrow . So Job complains of the length of his misery , that he possessed moneths of vanity , Job 7.3 . and Ezekiah , Isai. 38.12 , 13 , 15. The very strength of the years of an old man , is all labour and sorrow , Psal. 90.10 . V. 2. While the Sun , or the light , or the Moon , or the Stars be not darkned : nor the clouds return after the rain ] These words may be understood either Literally , or Allegorically , as those that follow . Literally , the meaning is , That unto old men , by reason of the decay of their senses , even the lightest bodies seem to be darkned ; they look upon the Sun at noon through the clouds and scales which are over their own eyes . And whereas it is a pleasant thing to behold the Sun , Chap. 11.7 . this shall minister no delight at all unto them : Light is little worth unto a man that is in misery , Job 3.20 , 23. Allegorically , It is by some understood so , as that the Sun , Moon , Stars , Light , may refer unto some parts in man , signified thereby ; ( as the other parts of the Allegory ensuing do ) and thus : First , the Chaldee Paraphrase referreth it unto the face , and eyes ; Before the glory and beauty of thy face be changed , and the light of thine eyes be darkned , and the comeliness of thy cheeks be abated , and the Apples of thine eyes , the Stars of thy countenance be extinguished ; and thine eye-lids drop down tears , as Clouds after rain . Secondly , others understand it of the weakning of the inward vigour of the Soul , and rational faculties ; Understanding , Perspicacy , Memory , Judgment , Fancy ; all which in the nature of man , answer to the coelestial Lights . Others , by Sun , Moon , Starrs , and Light , understand the various sorts and degrees of prosperity and joy , which men meet with in their younger years : and so the sense to be , Remember thy Creator in the dayes of thy youth , before those evil dayes come ; wherein all thy light shall be turned into darknesse , all thy prosperity into sorrow , before greater and lesser comforts do all fail thee , and thy dayes and nights be full of trouble and darkness , one calamity ( like storms in the Winter ) coming upon the neck of another . Prosperity is usually in Scripture compared unto the Sun , and to light , Judg. 5.31 . 2 Sam. 23.4 . and in greater prosperity , then usual the light of the Moon is said to be as the light of the Sun , and the light of the Sun seven fold , Isai. 30.26 . & 60.20 . And on the other side , when great afflictions , such as swallow up all former joy and contentments , come upon a man ; the Scripture expresseth it by the obscurity , blackness , and falling of the Sun , Moon and Stars , Isa. 13.9 , 10 , 11. & 24.20 — 23. & 34.3 , 4. Jer. 4.23 , 24. & 15.9 . Ezek. 32.7 , 8. Joel 2.10 . & 3.15 . Amos 8.9 . Matth. 24.29 . And this sense seemeth most genuine , as expressing the reason , why the days of old age are evil days , and years wherein a man hath no pleasure , because , both day and night , the life of such a man is full of darknesse and trouble . Therefore mention is made of Sunne , and of Moon and Starrs , to note the incessant pains , aches , troubles , weaknesses which this age is afflicted with , Job . 7.4 , 13 , 14 , 18 , 19. Psal. 32.4 . nor the clouds return after rain ] This likewise may be understood generally of the troubles of old age ; in the former sense , to no●e the continual returns of them day and night . A proverbial speech , expressing the constant succession of one grief , pain , disease , calamity , after another ; as when the Wether is set in to rain , one cloud is no sooner blown over , but another ucceeds and brings more rain . Velut unda supervenit undae . Others , understand it of the Catarrhs , and defluxions , which by reason of natural weaknesse , and want of heat to concoct them , do still ascend from the stomack to the head , and from thence fall down upon the breast and lungs ; so that the head is ever rainy , never serene . The former sense seems most pertinent , because in this verse , is a general description of the miseries of old age , the particular specification whereof follows in the rest . For as Usurers , before the whole debt is paid , do fetch away some good parts of it for the loan : so before the debt of death be paid by the whole body , Old age doth by little and little take away sometimes one Sense , sometimes another ; this year one Limb ; the next another ; and causeth a man , as it were , to dye daily . No Sun can dispel the clouds and sorrowes of old age , but Christ , who is the Sun of Righteousness , and the bright Morning Star , Mal. 4.2 . Prov. 4.18 . Rev. 22.16 . V. 3. In the day when the keepers of the house shall tremble , and the strong men shall bow themselves , and the grinders cease , because they are few , and those that look out of the windows shall be darkned ] The Body is here compared to an House , or Castle , so elsewhere called , Job . 4.19 . 2 Cor. 5.1 . 〈…〉 watchmen and Keepers , to 〈…〉 being broken open . By these , some understand the outward Senses , which observe any danger approaching , and give timely notice of it to have it prevented . Others , the inward Faculties of Memory , Wisdome , Providence , which take speciall care of the common safety . Others , and the most , The Hands and Arms , which are the principal instruments , which the Body useth in repelling any evil from it . Others , understand the Ribs , whereby the vital parts are fenced and hedged in , that danger may not easily come near them : As the expression is , Job 10.11 . Though the Verb , Tremble , seem to carry the sense chiefly unto the Hands and Arms , which are more subject unto palsies , and shakings ; yet it is not amiss to take in many of the other : The Head , the seat of the Senses , as the Watchman ; the Arms , as the Souldiers in a Castle ; the Ribs , as the Walls and Works which serve to defend it : All which are much shaken and weakned in old age . and the strong men shall bow themselves ] The Leggs and Thighs , which were wont to carry the body upright , shall now falter and shrink under their weight , and buckle for feebleness , Isai. 35.3 . Or , the Back , which is the strongest part of the body 〈◊〉 bearing burdens , shall bow and stoop under its own weight . Symmachus rendreth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall perish , or be corrupted ; the Septuagint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall be perverted , shall , as it were , trip up and supplant one the other with crooked and unsteady motion . The old Wife in the Comedian , excused her slow and faltering pace , because she carried a very heavy burden , the weight of seventy four years . Cajetan understandeth it literally , when the strongest men that are do fail , and stoop through weakness . and the grinders cease because they are few ] Dentes molares , the great jaw-teeth , wherewith we grinde our meat , shall cease and be unable to work , because they are diminished and made few , or because they do diminish their grinding , being sluggish and dull , both for want of strength in themselves , and of appetite in the stomach . and those that look out of the windows shall be darkned ] The Vulgar , per foramina , through the holes ; as Zach. 14.12 . It is elsewhere rendred , Windows , 2 Reg. 7.19 . Isai. 60.8 . Gen. 8.2 . So it is understood of the dimness of the eyes in old men , Gen. 27.1 . & 48.10 . Solomon Glassius in his Rhetorica Sacra , by Windowes understandeth Spectacles , which for weakness of sight , aged men are necessitated to use : Cajetan applyeth it to all the Senses ; and by foramina , understandeth the holes of the Ears , Nose , Mouth , as well as of the Eyes . All these for want of vital spirits , being blunted and dulled in their exercise . But the words [ looking out ] and [ darkned ] plainly limit the meaning unto the sight onely , which through the want of spirits , dryness , and ineptitude of the Organes , hardness of the membranes , defluxion of humours , and other inconveniences , is much weakned in aged men . So that it is noted as a strange thing in Moses , that when he was a hundred and twenty years old his eye was not dim , nor his natural force abated , Deut. 34.7 . and the like we read of Caleb , Josh. 14.10 , 11. By these Infirmities , we should be taught , in our younger years , to provide and lay in comforts against them , and not to trust in the strength of our own Arms , which are so easily broken , but to make the Lord our Arm , and his Right hand our Keeper , whose Arms are everlasting , Isa. 33.2 . Deut. 33.27 . Psal. 121.5 . Not to rest upon our own bottom , nor stay onely upon our own strength , by which no man shall be established , 1 Sam. 2.9 . but to make the Lord our stay and support , in whom there is everlasting strength : He is eyes to the blind , and feet to the lame , he giveth power to the faint , and to them that have no might , he increaseth strength , Psal. 18.18 . Isai. 26.4 . & 40.29 . & 41.10 . Psal. 145.14 . V. 4. And the doors shall be shu● in the streets , when the sound of the grinding is low , and he shall rise up at the voice of the bird , and all the daughters of musick shall be brought low ] Various interpretations are given of these particulars . Some understand the first clause , literally , The doors of the house , by which he was wont to go into the streets , to visit his friends , to walk up and down about his business , shall be now shut up ; He shall , by reason of his many infirmities , keep within doors , and abstain from all publick meetings , wherein , in his younger years , he was wont greatly to delight . Others , refer it allegorically to the Body , here compared to an House , the doors whereof towards the street , are , in old age , shut up , and made useless . Whereby many things are understood , First , The two Lips , which are the doors of the mouth outwardly , Psal. 141.3 . The word is in the dual number . Or , The Mouth , which is the door of the heart : This may be applyed , both unto eating , and unto speech , unto the Oesophagus , and the Arteria , the passages for the meat to go down to the stomach , and for the breath to go to the lungs , called fistula cibaria , and fistula spiritalis . These pipes are haply here compared unto the street , or passage down into several parts within the body , which have doors or covers , that open one way , and shut another way when we eat and drink , that our food may go right to the stomach , and not away to the lungs . These doors in old age are , through weakness , shut up , and as it were off from their hinges , do not so pliantly and readily do their proper office , as they were wont to do . Whence difficulty of swallowing , and difficulty of speaking ; unto which two , most of the interpretations of this place may be referred . Some by these two d●●rs , understand the Eye-lids , when they are weak , and hang down over the eyes . Others , All the Senses , which are the outward doors , by which objects enter , and are admitted to the Soul. All which , in old age , are so weakned , and unuseful , that they do very little service . The next Clause , seems most to favour that sense , which , by Doors , understands the passages of the meat down into the stomach , and of the voice from the lungs , unto both which uses , the Teeth are greatly subservient . when the sound of the grinding is low ] This some apply unto Hearing , when that growe weak . Others , unto the Concoction of the stomach , when that is decayed : but the most probable interpretation , is that which applies it to the Teeth , which being few , and weak , cannot readily crush and break harder meats , and so make a lesser sound in eating , then young men do ; frangendus misero gingiva panis inermi . When the Teeth are gone , the lips are compressed , the mouth falls down , the organs of feeding and speaking are much disabled . They who take the former clauses literally , joyn the senses thus together , Old men stay within doores , and walk little abroad , because the weakness of their appetite and digestion doth cause them to eat little , whereby their strength is much abated , neither do they for this reason care to go to feasts , or merry meetings , all desires and delights being in them wholly decayed and broken . and he shall rise up at the voice of the bird ] At the chirping or singing of any little bird ] An expression of the little sleep which old men have , by reason of the coldness of the stomach , and difficulty of Concoction , sending up fewer vapours to the brain , or lesse benigne , so that they are easily awakened with every little noise . It may also be understood of his weariness to lye long in his bed , by reason of leannesse and aches , so that he is willing to rise as early as the birds leave their nests . and all the daughters of musick shall be brought low . ] By daughters of musick , we may understand , First , Some organs of the body tending unto musick , either to sing our selves , as the arterie for speaking , those fibra vocales which are bended and inflected in singing ; or the ear which judgeth of sounds , as the palate of meats , when we hear others sing ; or secondly , All kind of musical consort and harmony , vocal or instrumental , which young men greatly delight in , as Solomon did , Eccl. 2.8 . but to old men are little delightful , they can neither sing themselves , nor are greatly pleased with the musick of others , 2 Sam. 19.34 , 35. By these defects we are instructed in the daies of our youth , to open all the doors of our heart to let Christ in , that in old age he may be with us , and when our appetite faileth us , he may sup with us , Rev. 3.20 . and when our sleep faileth us , he may give us rest ; and when all other delights are worn out , a good conscience may be a continual feast , Prov. 15.15 ▪ and may give songs in the night , Job 35.10 . Eph. 5.19 . V. 5. Also when they shall be afraid of that which is High , and fears shall be in the way , and the Almond-tree shall flourish , and the grashopper shall be a burden , and desire shall fail ; because man goeth to his long home , and the mourners go about the streets . ] These are further degrees of the infirmities of old age when it grows now more decrepit , and neer unto the grave . Also when they shall be afraid of that which is High ] Either to go up to any high place , for fear of weariness , or want of breath , or giddiness of brain , or disability to hold out , or danger of falling from it ; or lest any thing that is over them should fall down upon them and hurt them . and fears shall be in the way ] They shall go slowly and timorously , lest they stumble at every stone or little bunch that is before them , lest they be thrust , and bruized by any that pass by them , lest weariness , sickness , or some other infirmity come upon them , and hinder them in their Journey , lest any thing run against them , and cast them down , no way is so smooth and easie , wherein there will not be something to afright them . and the Almond-tree shall flourish , ] This some take literally , when the Almond flourisheth , in the beginning of the spring , when the grashopper is fat in the middle of the Summer , then shall the desires and delights ( which in those seasons young men were wont to take ) fail them , they shall find no pleasure in the most beautiful seasons of the year . And so they make the spring to be described by the flowring of the Almond-tree , which doth first bring forth blossoms , Jer. 1.11 . and the Summer , by the fatness of the grashopper , which then is most busie . Others understand it of Aversation from sensual desires , and from pleasant fruits , as we find in Vatablus and Caietan , Omnis Cibus suavis reprobabitur : flocci faciet coitum ob multam debilitatem . But he seemeth to carry on the Allegory , and to compare the speed which old age makes to overtake a man , unto the Almond-tree , which thrusts out her blossoms before any other tree . And as the flowers of the Almond are evident fore-runners of approaching Summer , so is old age of death , The most agreed sense is , of Gray hairs , which are here compared to the white flowers of an Almond-tree , and are called flores Caemiterii . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Sophocles , a white hoary head . and the grashopper shall be a burthen ] The lightest hop of so little a creature shall be burthensome to him , he is impatient of any the smallest weight . Allegorically may be understood , either the bowing down of his back , and the sticking out of the vertebrae and bones thereof , which shall be a heavy weight unto him . Or , the legs which in a young man were as nimble as the legs of a grashopper , shall now be heavy and swell'd with gowts and evil humours , so the Chaldee Paraphrase , the former sense is most general . And Desire shall fail ] The Desires of meat , drink , marriage , other pleasures , whatever is delightful to the eyes , ears , palate , other senses , shall all fail : A man shall abhor those things which in youth his nature did greatly incline unto . Symmachus rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall be dissolved , so some understand it of the mutual Confederation between the soul and the body which will be loosned and broken . The Septuagint read it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which word the Vulgar Latin retaineth , being a shrub , whose fruit , Galen saith , is good for a weak appetite ; and Avicen , ad irritandam Venerem : consonant whereunto is the Chaldee Paraphrase . Athenaeus numbreth Capparis amongst other hot and salacious herbs . Because man goeth to his long home ] Ad Dom●m Mundi sui , hic enim mundus non est suus . So Caietan wittily , though impertinently , Domus Saeculi , The Long Home is the Grave , whence men are never more to return into this world any more . It is called a mans own and proper house , Isa. 14.18 . They promise themselves Houses for ever here , Ps. 49.12 . but they have no abiding home but in the grave , Job 7.10 . The body is domus pernoctavionis , but the Grave Domus aeternitatis . and the mourners go about the streets . ] Accompany the Herse unto the Grave , Jer. 9.17 . Or his friends that visit him , go from him mourning , and expecting his funeral . So we read of wailing in all Streets , Amos , 5.16 . Those hired mourners who with musick were wont to praise the party deceased , ( whereunto alludeth the Evangelist , Matth. 9.23 . ) we read of in Varro , lib. 6. de lingua latin . vid. Scalig. ib. Now from these Infirmities we may be instructed to take care , that amidst our own fears we may be guarded by Angels , and led in our way , and upheld by the Lords right hand , who hath promised to give his Angels a charge to keep us in our waies , and to make his way plain before our eyes , that we may have plain paths for our feet to walk in , and every high thing may be taken down , Ps. 34.7 . Gen. 48.16 . Ps. 91.11 . Ps. 37.24 . Prov. 15.19 . Ps. 27.11 . Ps. 5.8 . Heb. 12.13 . Isa. 40.4 . Luke 3.4 , 5 , 6. 2 Cor. 10.5 . to be trees of Righteousness , and then we shall bring forth fruit , and flourish in old age , Ps. 92.12 , 13 , 14. When we can bear no burthen our selves , If the Lord be ours , we may cast all our burthens on him who careth for us , and will sustain us , Ps. 55.22 . And when All other desires fail , Let us labour to be in such a preparation for death , as that we may say with Old Simeon , Lord now letrest thou thy servant depart in peace ; and with Paul , I desire to depart , and to be with Christ , which is best of all , Phil. 1.23 . And since the grave is our longest home , let our greatest care be to have that a House of Rest and of Hope unto us ; Christ by his lying in it hath sweetned it unto Believers . Lastly , let us so live , as that we may dye without fear , and they who bewail us , may not mourn as they who have no Hope , 1 Thess. 4.13 . V. 6. Or ever the silver Cord be loosed , or the golden bowl be broken , or the pitcher be broken at the fountain , or the wheel broken at the Cistern . ] Some understand this verse literally . 1. Of the ornaments . 2. Of the more needful instruments of life , whether they be more obvious and easie to come by , as to draw water out of a Fountain with a pitcher ; or more remote , which are not gotten without labour and cost , as the drawing of water out of a deep Well with a wheel and a chain . And so the meaning runs thus , Remember thy Creator in the daies of thy Youth , before God strip thee of thine ornaments wherein thou now rejoycest , Thy plate , chains , rings , jewels , bracelets , which will then be too heavy for thee to wear , nec sufferre potes majoris pondera g●mmae : 2. Before he spoyl thee of the other Helps and Commodities of life , and make both thine extraordinary ornaments , and thine ordinary utensils all useless unto thee : or haply in this sense the former clause may relate unto rich men , Let not thy silver and gold bewitch thee : the later unto meaner men , Let not thy pitcher and thy wheel take thee off from minding the things of another and a better life . Others carry on the Allegory , making these things figurative and elegant expressions of death , and of those evils which immediately forego it , to wit , the dissolution of those parts which are most vital : for death , as in the storming or battering of a Garrison , doth first break and weaken the out-works , the bodily limbs , and outward senses , and and after that sets upon the in-works , and the Vitals . He here compareth Life unto a Fountain , or Well , out of which men draw water with a Cord , a bowl , or bucket , a pitcher , and a wheel . And as when these are broken we can draw water no more , so when the Vital parts are decayed , there is no hope longer to draw life into the body which is the Cistern . This Life he compares , for the pretiousness of it , unto silver and gold , for the weakness and fragility of it , unto a pitcher , and for the in●●ability and unsetledness of it , unto a wheel . Now besides this general proportion between life and these things as the figures of it , Interpreters do make the particulars here mentioned to answer unto some particulars in the vital parts of the body . 1. By the silver Cord , they understand the marrow or pith of the back , continued from the brain as it were in a cord or string unto the bottom of the back-bones , and for the white colour of it , compared unto silver . It may also be applyed unto all the other Sinews and Ligaments of the body , which from the head , as the Fountain , convey sense and motion upon the other parts . Hereby also may not unfitly be understood the chain and sweet harmony of the Elements and humors in the body , which being preserved in its due proportion , the body doth receive life from the Soul which is the Spring thereof , but being once dissolved , life presently faileth . 2. By the Golden bowl , they understand the Meninx or skin wherein the brain and vital powers thereof are contained as in a bowl . Others understand the blood which is in the heart , as in the pretious Fountain of life . Schindler rendreth it , Scaturigo Auri or aurea , & would have us thereby to understand the Law of God , which is compared unto Gold : but the word is elsewhere used to signifie a vessel , Zach. 4.2 , 3. 3. By the fountain , we may understand those principal parts from whence vital supplyes are drawn into the body , as from the Head , Sense , and motion ; from the Heart , spirits , and heat ; from the liver , blood . 4. By the pitch●r , and the wheel , those Instrumental and subservient parts , which from these convey those supplyes into the several vessels of the body , as into a Cistern , as the veins blood from the Liver , the arteries spirits from the heart , the Sinews motion and sense from the brain . By all which we should learn to draw water of life out of the Wells of Salvation , that out of our belly may flow rivers of living water , through the continual supplyes of the Spirit of grace , that all our springs may be in Christ , and our life hidden with him in God , Isa. 14.3 . & 66.11 , 12. Zach. 13. 1. John 4.14 . & 7.38 , 39. In the second Chapter Solomon had shewed us , The many choice varieties of pleasure , riches , and other excellent outward blessings , in which he had sought for contentment : and in this Chapter he hath in a most elegant Allegory shewed us how quickly old age doth break them all , and take away the comfort of them . V. 7. Then shall the Dust return to the Earth , as it was : and the spirit shall return unto God who gave it . ] The Dust , that is , The body , to shew the Original of it , Gen. 2.7 . The weakness of it , dust is the weakest part of earth , Ps. 103.14 . The baseness and vileness of it , Job 4.19 . Phil. 3.21 . Gen. 18.17 . Job 30.19 . Our Original from the dust , Our Return unto the dust , should humble us , and make us vile in our own eyes , and should warn us to make haste to secure a better life before this be ended , and not to put off the endeavours towards it unto old age , which haply we may never attain unto , and if we do , will bring it self work enough for us to do . Death is swift , and uncertain : Sin , the longer lived in , doth the more harden : Repentance is not in our Call or command when we please : and it is a work of the whole man , and the vvhole life : The vvork deferred vvill be greater , the time to do it in vvill be shorter , the strength to do it by vvill be less , bodily infirmities vvill disable spiritual actions . God vvill have less honour and service from us , and vve shall have more sorrovv , and less comfort . Therefore remember thy Creator , before the Dust return to the Earth vvhence it came . And the spirit shall return unto God who gave it . ] The Soul is called a Spirit , to note the Immaterial substance of it , and its original , It came from him who is the Father of Spirits , Heb. 12.9 . Gen. 2.7 . shall return unto God that gave it ] Ut stet Iudicio ante Deum ? That it may appear before his Tribunal to be judged : as the Chaldee well paraphraseth the place . As certainly as the body goes unto the dust , so certainly the Soul returneth unto God to be judged . The godly are translated into Paradise , into Abrahams bosome , into the condition of Just men made perfect , Luke 16.22 . and 23.34 . Heb. 12.23 . The wicked into the prison of disobedient spirits , reserved there in Hell unto the Judgement of the great day , Luke 16.23 . 1 Pet. 3.19 . V. 8. Vanity of Vanities , saith the Preacher : All is Vanity . ] As Mathematicians having made their demonstration , do then resume their principal conclusion with a quod erat demonstrandum : so here the Wise man having made a large and distinct demonstration , That the Happiness of man doth not stand in Any , or in All the Contents which the World can afford , both in regard of their disproportion unto him , and their discontinuance with him , He doth hereby conclude his discourse , 1. With a confident affirming what he had in the beginning undertaken to prove . 2. With a strong and solid vindication thereof from any Cavils which might yet arise in the minds of men against it . 3. With a positive Conclusion containing the sum of the whole Book , and the right means unto true Happiness indeed . V. 9. And moreover , because the Preacher was wise , he still taught the people knowledge : yea he gave good heed , and sought out , and set in order many Proverbs . V. 10. The Preacher sought to find out Acceptable words ; and that which was written was upright , even words of truth . ] Here Solomon commendeth the doctrine taught in this Book . 1. Because it was the doctrine of a penitent Convert : for Repentance is an excellent means to discern and acknowledge spiritual truth , 2 Tim. 2.25 . James 1.21 . 2. Because he was indued with wisdome from God , so that they came and sent from remote Countreys to hear him , 1 Reg. 4.30 , 31. 3. He used this wisdome aright , he did not hide his talent in a napkin , but being taught of God himself , he also taught the people ; and being converted himself , he sought to convert others , and hereby shewed himself to be wise , and a penitent indeed , Ps. 51.12 , 13. John 4 , 28 , 29. Joh. 1.41 , 45. Luke 2.17 . & 24.33 , 34 , 35. Prov. 11.30 . 4. Because he was exceeding considerate in the doctrine he taught , he gave good heed unto it , and weighed it in the ballance of wisdome . He was exceeding diligent to learn of others , and to study himself . He was very perspicacious and judicious , to select choice matter to teach the people , 1 Pet. 1.10 . 5. Because he had been exceeding succesful in that disquisition , and had composed many excellent and wise parables for instruction in piety , vertue , and prudence , 1 Reg. 4.32 . Whereupon he doth , sixthly , commend the doctrine he taught from the nature and quality of it , 1. They were Verba desiderii , pleasant , delightful , acceptable words , such as would be worthy of all entertainment , and minister solid comfort and refreshment to the hearers , Psal. 19.10 . 1 Tim. 1.13 . 2. They were Verba Rectitudinis , equal and right words , not loose , fabulous , amorous , impertinent , which should satisfie the itch of the ear , or tickle only a wanton fancy ; but they were profitable and wholsome words ; he did so seek to please men , as that it might be unto edification , and for their profit , 1 Cor. 10.33 . 2 Tim. 3.16 . words written to make men sound and upright , Prov. 8.8 . to make their paths direct and straight , without falsen●sse or hypocrisie . 3. They were Verba veritatis , words of truth and infallible certainty , which would not deceive or misguide those that should yield up themselves to the direction of them , Psal. 19.9 . Joh. 17.17 . A truth which is sanctifying and saving , Ephes. 1.13 . and in these respects most worthy of our Attention and belief . Many other books Solomon wrote , besides those which we now have mentioned , 1 Reg. 4.32 , 33. 2 Chron. 35.4 . See Josephus Antiquit. lib. 8. cap. 2. Pineda de Rebus Solomonis , lib. 3. Sixtus Senensis Biblioth , lib. 2. V. 11. The words of the wise are as goads , and as nailes fastened by the Masters of Assemblies , which are given from one shepherd . ] Before , he shewed the Internal Quality of the doctrine taught in the Church ; here , he sheweth the use , vertue , Efficacy and Authority thereof , and that by Two excellent Similitudes . First , Of Goades , sententious and concise parables and wise Sayings , have a notable a●umen in them to stirre up the heart unto attention , and to urge our sluggish affections forward unto obedience , as the goad quickens the Oxe unto labour . This is the nature of sound and spiritual doctrine , it searcheth , pricketh , and extimulateth the hearers of it unto Duty , doth not flatter any in their sins , or security , but rouzeth them up , and awakeneth them , Psal. 45 5. Isa. 49.2 . Act. 2.37 . Heb. 4.12 . Shamgar with an Oxe goad slew sixe hundred Philistines , Judg. 3.31 . Such is the power of the word to mortifie our lusts and corruption . Secondly , Of nayles or stakes , by which we are fastened and confirmed in our duties ; a Metaphor either from Smiths and Carpenters , who fasten their work together with nailes ; or from Shepherds , who fasten their hurdles and sheep-pens together with stakes fixed in the ground , as likewise Tents were wont with cords and pins or stakes to be pitched , Isa. 33.20 . & 54.2 . Isa. 22.23 . elsewhere the word is compared unto an Hammer , where●y these nailes are thus fastened , Jer 23.20 . fastened by the masters of Assemblies ] Or , planted and fixed ; so the Apostle compareth preaching unto planting , 1 Cor. 3.6 . and the Word is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an implanted , or ingrafted word , James 1.21 . Some read the words thus , The words of the wise are as goades , and as nayles fastned , They are the Masters of Collections , or the choycest and most principal Collections , unto which no other writing is to be compared , unto which all other learning is to be an handmaid , to wait upon it , & to be subservient unto it : & thus they are a further commendation of the Scripture , from the excellency and preeminency of them above all other writings . Others thus ; As goads , and as nails fixed , quibus fiunt Coagmentationes or Collections , so that the nails are the Masters of the Collections , according to the former sense ; They who forsake the Word , have scatter'd , broken , disjoynted , discomposed minds and affections ; But the Word is of a knitting , and uniting vertue , Ephes. 4.12.13 , 14 , 15 , 16. Col. 2.19 . Others , by this expression , understand those who did collect the doctrine of the Holy men of God , and compose them in brief Summaries for the use of the Church : such as were the servants of Hezekiah , Prov. 25.1 . like unto that Colledg of wise and learned men , whom Justinian the Emperour imployed in gathering into one Body or Pandect the Abridgment of the civil Laws : and likewise those Doctors and Pastours of the Church , whose work it is to fasten these nails in the hearts of the people by their Ministery ; as Peter did in theirs to whom he preached , Act. 21.37 . These are all very sound & mutual consistent senses , which for substance agree in one end to shew the efficacy of the word . The Authority whereof is confirmed by the next clause , Which are given from one Shepherd ] Though the Collectors , Expounders , & publishers of the word be many , some Prophets , some Apostles , some Evangelists , some Pastors & Teachers ; yet the word it self hath its original from One principal Shepherd , the great Shepherd of the sheep , and Master of the house , He by his Spirit inspired it , and by the same Spirit assisteth his Ministers in the dispensation of it ; It is he that speaketh in them & by them , so long as they keep to their commission , and deliver nothing to the people but the counsel of God , and that which they have first received . Christ is here , as elsewhere , called a Shepheard , in pursuance of the Metaphor of goads and stakes , whereby herdsmen drive their oxen , and shepherds pitch their caules , John. 10.11 . Heb. 13.20 . 1 Pet. 5.4 . Hereby then is noted , The Divine Authority of the holy Scriptures delivered by Inspiration unto the Pen-man thereof for the use of Church . The Spirit of Christ being in those that wrote them , 1 Pet. 1.11 . 2 Pet. 1.21 ▪ 2 Tim. 3.16 . 2 Cor. 13.3 . Heb. 1.1 , 2. & 2 ▪ 3 , 4. & 12.25 . And also the duty of Pastors , to deliver nothing to the sheep of Christ , but that which is his , and which cometh from himself , Jer. 23.22 . Isai. 21.10 . 1 Reg. 22.14 . Ezek. 2.7 . Acts 5.20 . & 20.27 . 1 Cor. Ezek. 3.4 . 1 Pet. 4.11 . 1 Joh. 1.1 . V. 12. And further , by these , my sonne , be admonished : of making many books there is no end , and much study is a wearinesse of the flesh ] And further , The Learned do by this word , joyn this verse unto the three former , as an inference from them . And some render it thus . Quod reliqum est , that which remains as is the result of all this inquiry is this , That since the Preacher was wise and faithful , to seek out such acceptable words , words of truth , consonant to the doctrine of other wise men , effectual , as goads and nails , delivered from the great and chief shepherd of the flock : That I say which hereupon remains is this , That thou my son be admonished by these words . Others begin the ninth Verse thus , And rather , because the Preacher was wise , &c. and then here repeat it , And rather , I say , by these be admonished , rather by these doctrines of mine , then by any other humane and vain writings . Amplius his , cave , quaeras , so Vatablus : and quod plus est istis , cave ab isto ; so Cajetan . Whatever others say , If they speak not according unto these words , there is no wisdom in them , and therefore no heed to be given unto them , Isa. 8.20 . These are the most excellent Monitors thou canst have ; from these thou maist most richly be informed , and warned how to live , Psal. 19.11 . of making many books there is no end , &c. ] An argument to enforce the exhortation , from the fruitlessness and vanity of other studies . First , There is no end of writing them ; one refutes what another wrote , another vindicates what his adversary disliked . If happiness were to be sought for in humane writings ; The Volums are so infinite , the opinions so endless and various , that it would be impossible for any man to find it out of them ; when a man had with much curiosity , and continual reading , wearied himself , and pined his flesh away , he would find it all an unprofitable , and impertinent labour , weariness to the body , without any satisfaction to the mind . Therefore let these words , so few , and yet so full , be thy counsellors : He that will not be admonished by those , shall never be satisfied with any others : He that refuseth the Wheat , will be but choaked with the Chaff . Well may we say unto this one Shepherd , as Peter did , Lord , to whom shall we go ? Thou hast the words of eternal life , Joh. 6.68 . These only are the Writings which make us wise unto salvation , and do furnish us throughly unto all good works , 2 Tim. 3.15 , 17. others are usefull in their order : These only are the Rule of faith and life . V. 13. Let us hear the conclusion of the whole matter ; Fear God and keep his commandements : for this is the whole duty of a man ] Or , the whole end of the matter , or the Summe and substance of the whole matter is heard ; The discourse of mans happiness , which in this Book I have undertaken , is at an end , no more need be said of it ; The summe of all is comprized in these two words , Fear God , keep his Commandements ; this is all man needs , to lead an happy life . Let us hear the conclusion of the whole matter ] This is an Exordium to stir up attention ; I will in two words give you an Abridgement of all that can be said ; therefore take special heed to remember them . The Verse begins with a great Letter in the Original , which is as Buxtorf , in his Tiberius notes , to excite the more heed and attention , the whole sum of the duty of man , being contained in this short saying , wherein he observeth the right order ; for first , he begins with the internal root of all obedience and worship , which is , a filial , reverend , awful , and loving fear of God and his goodness in the heart , Hos. 3.5 . Prov. 1.7 . Secondly , He proceedeth unto the fruit , which groweth out of this root of filial fear & love , shed abroad in the heart , which is an equal , uniform , constant , universal observing of his Commandements ; of all of them without partiality ; of all of them , as his , in obedience to his authority , in the acknowledgement of His Holiness in them , and of his Dominion and Soveraignty over us : keep His Commandements out of fear to displease him ; out of conscience to approve your selves unto him ; out of care to bring glory to his Name , to testifie your thankfulness for his mercies , and your conformity to his Will. Thus to fear God , and to keep his Commandements , is the whole of man ; About this should he spend all the strength of his thoughts and cares ; This is the summe of all , which man can , after all his writing , reading , studying , inquiring , in order unto happiness , attain unto ; This is the whole happiness of man , or , all the means which man can use to come unto happiness at the last : This is the basis , and bottom of all that perfection which man is capable of ; It is the whole duty of man , and the duty of all men that will be happy , Job 28.28 . This necessarily , takes in the Doctrine of faith in Christ , because without him we can do nothing ; by faith in him , the heart is purified to fear and love God ; and by that fear and love , it is inclined to obey his Commandements , 1 Joh. 3.5 . Joh. 14.22 . V. 14. For God shall bring every work into judgement , with every secret thing , whether it be good or whether it be evil ] This is a strong motive unto fear and obedience : If the Excellency of the Doctrine do not perswade , let the Terrour of Gods Judgement drive unto duty , Because he hath appointed a day wherein he will judge the world in righteousness , Act. 17.31 . 2 Cor. 5.9 , 10. Rom. 2.16 . & 14.10 . with every secret thing ] It is the day of the Revelation of Gods righteous Judgement . Hypocrisie shall be disclosed , Sincerity shall be rewarded , because nothing is hidden from him , Heb. 4.13 . All other things are vain , but it is not vain to fear the Lord. They that do good , their works will follow them into Heaven ; and they that do evil , their works will hunt and pursue them into Hell. FINIS . 
A57143	----	Israels prayer in time of trouble with Gods gracious answer thereunto, or, An explication of the 14th chapter of the Prophet Hosea in seven sermons preached upon so many days of solemn humiliation / by Edward Reynolds ... Reynolds, Edward, 1599-1676. 1649 Approx. 714 KB of XML-encoded text transcribed from 190 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A57143 Wing R1258 ESTC R34568 14513975 ocm 14513975 102469 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57143) Transcribed from: (Early English Books Online ; image set 102469) Images scanned from microfilm: (Early English books, 1641-1700 ; 1067:12) Israels prayer in time of trouble with Gods gracious answer thereunto, or, An explication of the 14th chapter of the Prophet Hosea in seven sermons preached upon so many days of solemn humiliation / by Edward Reynolds ... Reynolds, Edward, 1599-1676. [20], 96, 100, 159 p. Printed by Thomas Newcomb for Robert Bostock ..., London : 1645 [i.e. 1649] "The first sermon upon Hosea" has special t.p. Imperfect: pages stained. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Sermons, English -- 17th century. 2003-12 TCP Assigned for keying and markup 2004-02 SPi Global Keyed and coded from ProQuest page images 2004-03 Emma (Leeson) Huber Sampled and proofread 2004-03 Emma (Leeson) Huber Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion ISRAELS PRAYER In time of TROUBLE , WITH Gods gracious Answer thereunto : OR An Explication of the 14th Chapter of the Prophet HOSEA , In seven Sermons preached upon so many days of solemn Humiliation , By EDWARD REYNOLDS , Minister of the Word of God at Braunston in Northamptonshire , and a Member of the Assembly of Divines . Published by Authority . LONDON , Printed by Thomas Newcomb , for Robert Bostock , dwelling in Pauls Church-yard , at the Sign of the Kings-head , 1645. THE FIRST SERMON UPON HOSEA , CHAP. 14. VERS . 1 , 2. Preached in Margarets Church at Westminster , before the honorable House of Commons now assembled in Parliament ; At the late Publique and Solemn FAST , Iuly 27. Anno Domini , 1642. By EDWARD REYNOLDS , Minister of the Word of God at Braunston in Northamptonshire , and a Member of the Assembly of Divines . Published by Order of the said House . The second Edition , Enlarged . LONDON , Printed by Thomas Newcomb , for Robert Bostock , dwelling in Pauls Church-yard , at the Sign of the Kings-head , 1649. TO THE HONOURABLE House of COMMONS assembled in PARLIAMENT . IN obedience to your Commands , I here humble present to your view what you were pleased with patience and readiness of affection lately to attend unto . I considered , that though the Choiceness of the Auditory might require the exactest preparation ; yet both the condition of the Times , and the nature of the Duty did call upon us to lay aside our Ornaments . And therefore I speake with such plainness , as might commend the matter delivered rather to the Conscience of a Penitent , then to the fancy of a delicate hearer . The King of Nineveh was a King as well in his Sackcloth , as in his Robes : And the truth of God is indeed fuller of Majesty when it is naked , then when adorned with the dresse of any humane contribution , which many times takes from it , but never addes any value unto it . I looked upon you in your double Relation , both Common as Christians , and Speciall , as men intrusted with the managing of those arduous and most pressing difficulties under which this distempered Kingdom is now groaning . And for the quickning of those endevours which belong to you in both those Relations , I presented you both with the bottome of a Nations unhappiness , which is sin ; and with the top of their felicity , which is Gods free grace and favour : That by your serious cares to purge out the one , and to procure the other , you might , by Gods blessing on your Consultations , dispell that black tempest which hangs over this Kingdom , and reduce the face of things unto calmness and serenity again . When the Children strugled together in the womb of Rebekah , she was thereupon inquisitive , If it be , Why am I thus ? and she addressed her self to God for a resolution . Surely this Nation is become like the womb of Rebekah , the children thereof strugling in their mothers belly together , and when God hath mercifully freed us from forain Enemies , Brethren are become enemies to brethren , and by their enmities likely to tear and torment the bowels of their mother , and to ruine themselves . And what have we now to do , but to inquire the Cause of these sad cōmotions , Why are we thus ? And surely the Cause is chiefly where the Disease is , within our selves . We have been like the womb of Rebekah , a barren Nation , not bringing forth fruits of so many mercies as God hath filled us withall . So that now it is no wonder , if God cause us to be in pain within our own Bowels , and to feel the throwes and struglings of a Travelling woman , ready to bring forth her own Confusion , a Benoni , or an Ichabod , a son of Sorrow , and of Shame , to this hitherto so peaceable and flourishing a Kingdom . All that we can comfort our selves with in these pangs and qualms of distemper is , that there are some Iacobs amongst us . who insteed of supplanting their brethren , will wrestle , and have power with God. The people have often Petitioned , sometimes his sacred Majesty , sometimes this Honourable House , which are his great Councel , many overtures , & endeavor of Accommodation have been tendred , & yet we cry out in our pangs , & have , as it were , brought forth wind , neither have we wrought any deliverance in the earth . I have here therefore presented a new Petition , dictated & drawn up to our hands by Gods own Spirit , unto which both King and Parliament , Peers and Prophets and People , must al subscribe , and offer it with prostrate & penitent hearts unto him who stands in the congregation of the mighty , & judgeth amongst the gods , that he would take away all our iniquity , and receive us into favour again , and accept of a Covenant of new obedience . And this Petition God is pleased to anticipate with an answer of grace in the consequent parts of the chapter whence the Text is taken , and that particularly to every branch of the Petition . He will take away iniquity . His Anger shall not punish , His Love shal heal our backslidings , the greatness of our sins shall not hinder the freeness of his Grace . He will do us good , and give us life , by the dew of his grace reviving us : and Glory clothing us like the Lilly of the field , with the beauty of holiness : and stability , fixing us by his grace , as the Cedars of Lebanon are fastned upon their Roots : and growth or enlargement as the branches spread forth themselves , and continual vigor & plenty , as the Olive tree , which is always green and fruitful , and glorious comforts by the sweet savor of the knowledg of God , which like the spice trees of Lebanon shall diffuse a spiritual perfume upon the names , and into the consciences of penitent converts . He will prevent us with the blessings of Safety , as well as of Sanctity and Comfort , we shall under his shadow finde shelter and protection from all our fears . Though like Corn , we be harrowed under the Clods , though like a lopped vine we seem naked , and reduced to lowness , though like crushed grapes we lie under heavy pressures : yet he will receive , and enlarge , and comfort us again , and when we are in our own eyes as fatherless children , He will set his eyes upon us as a Tutor and Guardian , He will hear and observe , and answer , and pity us , enabling us to make good our Covenant by his grace , and causing the fruits of his loving kindness to be found upon us . Thus God is pleased to borrow the various perfection of other things to adumbrate the united and calumniated mercies which he promiseth unto a converting and petitioning people . You have the Petition sent you from God , and his Answer preventing you in all the members of it with the blessings of goodness . I have nothing else to do , but to beg of you , and of all this great people whom you represent , the Subscription of your hearts and lives unto this Petition : and to beg of God that he would graciously incline the hearts of this whole Kingdom , rather to wrastle with him for a blessing , then to struggle and conflict amongst themselves for a Curse . With which prayer I humbly conclude . Commending your persons and your weighty affairs to his grace ; and rest , Your most humble Servant in Christ , ED : REYNOLDS . From my Study in Braunston August the 8. 1642. To the Reader . CHristian Reader , Understanding that my Sermon , which was preached three years since before the Honorable House of Commons , on the day of their solemn Humiliation , was to be reprinted : I thought fit to peruse , transcribe , and enlarge six other Sermons , in which I had , at mine own charge in the Country , on the ensuing Fast days , briefly explained and applyed that whole Chapter , ( a portion only whereof was in the first handled , ) and to send them forth together with it unto the publique : Which I was the rather induced to do for these two Reasons : 1. Because it hath pleased God in his righteous and holy providence to make me , by a long infirmity , unserviceable to his Church in the principal work of the Ministry , the preaching of the Gospel ( which is no small grief unto me . ) So that there remained no other means whereby my life might , in regard of my function , be useful to the Church , and comfortable to my self , then by inverting the words of the Psalmist , and as he made His Tongue as the Pen of a ready Writer , so to make my Pen the Tongue of an unready Speaker . 2. I considered the seasonableness and sutableness of these Meditations unto the condition of the sad and disconsolate times wherein we live , very like those which our Prophet threatned the ten Tribes withal throughout this whole Prophecy , unto which this last Chapter is a kind of Vse , and a most solemn Exhortation , pressing upon all wise and prudent men such duties of Humiliation and Repentance , as might turn threats into promises , and recover again the mercies which by their sins they had forfeited and forsaken : Which being restored unto them according to their Petition , they are here likewise further instructed in what manner to return unto God the praises due to his great Name . And these two duties of Humiliation and Thanksgiving are the most solemn duties which in these times of Judgments and Mercies so variously interwoven together , the Lord doth so frequently call us unto . Places of Scripture I have for brevity sake , for the most part , only quoted and referred thee unto , without transcribing all the words , and have usually put many paralel places together ▪ because by that means they do not only strengthen the doctrine whereunto they belong , but mutually give light unto one another . The Lord make us all in this our day so wise and prudent , as to understand the righteous ways of our God towards us : That we may not stumble at them , but walk in them , and be taught by them to wait upon him in the way of his judgments , and to fix the desires of our soul upon his Name as our great Refuge , and upon his Righteousness as our great Business , till he shall be pleased , by the dew of his Grace , to Revive us as the Corn ▪ to make us grow as the Vine , and to let the scent of all his Ordinances be over all our Land , as the smell , and as the wine of Lebanon . It will be an abundant return unto my poor and weak endeavors , if I may have that room in thy prayers which the Apostle Paul desired to have in the prayers of the Ephesians , That utterance may be given unto me , that I may open my mouth boldly to preach the mystery of the Gospel . The Lord sanctifie all the ways of his Providence towards us , that when we are chastened , we may be taught , and may be greater gainers by the voyce of his Rod , then we are sufferers by the stripes . The Contents . Sermon I. Sect. 1. EPhraims blessings and judgments answerable to his name . 2. When judgment purposed against obstinate sinners , mercy proclaimed to penitent . 3. How good and bad are alike involved in outward judgments . Iudgments make no difference but of penitent and impenitent . Penitent sinners , in all kinds of trouble , have a refuge to some promise or other . 4. Conversion must be not meerly Philosophical , or Political , but Spiritual , and that full and constant . 5. Motives unto conversion , mercy and judgment , especially interwoven . 6. Great preparation due in our addresses unto God. The rule , matter , principle , and power of Prayer . How sin is taken away . 7. When God threatneth judgments , we must pray against sins . 8. Iudgments may be removed in anger . Repentance makes afflictions precious , as sin doth corrupt blessings . 9. No affliction comes in anger , but with respect to sin . 10. One sin generally unrepented of , may undo a Kingdom ; we must pray against all , and dye unto all . 11. Sense of sin . The wrath of God beyond the fears of man. 12. Confession of sin full and free . Our weakness can commit sin , none but Gods power can remove it . 13. What God worketh in us , he also requireth of us . Sin most dangerous in great men , to themselves and the publick . 14. How iniquity is to be taken out of the Land. 15. God the author of good , the orderer of evil . 16. From conversion to salvation free-grace worketh . 17. No work truly good , but as derived from God. 18. Patience in suffering evil , in doing duty . Humility the companion of Grace , pride of emptiness . Continual dependance on God. Fidelity in services . The misery of divisions . 19. In temporal judgments pray for spiritual mercies . No helps can avail us against Gods anger , but his grace . 20. Carnal prayers provoke God , when men make Religion serve turns . Piety the foundation of Prosperity . 21. Iudgments are then truly sanctified , when they make us more in love with grace . Prayer the more heavenly , the more prevalent . Sermon II. Sect. 1. SPiritual ends of Legal Ceremonies and Sacrifices . We return nothing to God but words for mercies . 2. A renouncing carnal confidence in the Assyrian , Horses , Idols . How the Church an Orphan . 3. Penitents not only pray , but covenant . Circumcision a Covenant Circumcised in uncircumcision . Gentiles converted are called Iews : Iews unconverted , Gentiles . Baptism how the answer of a good conscience . The Covenant perpetual . 4. God bindeth himself to us by promise , by oath : We are his by his Soveraign Interest , and our own voluntary consent . 5. Fickleness of the heart in duty , and sluggishness to it . 6. Duties in combination strongest . 7. Enemies combine . Military oaths . How Truth a Girdle , doctrinally , morally . 8. Wicked men , like Witches , in covenant with the Devil , doing service for wages . 9. Prayer vain without obedience . Gods Covenant to us , ours to him . 10. The material cause of a Covenant , our persons , our services , in matters of necessity . Expediency praise . 11. The formal and efficient cause . Knowledg , willingness , power of promise and performance . 12. Danger of covenanting in the dark only , and 13. On the Rack . 14. When we promise duty , we must pray for grace . The final cause . 15. The falseness and perfidiousness of the heart● ; how it is unstable as waters . 16. Gods faithfulness and mercies : Our Baptism , Faith , Spirits , Hopes , are all obligations to Fidelity . Sermon III. Sect. 1. SAcrifices Propitiatory and Eucharistical . 2. Praises the matter of a Covenant , a Staple commodity for commerce with Heaven . 3. Praises the fruits of Repentance . 4. An Argument in prayer . God forceth his glory out of wicked men , but is glorified actively by the godly . 5. A principle of obedience : difference between the obedience of fear and of love . 6. An Instrument of glory to God. Praises of the heart and of the lips . Communion of Sinners , Communion of Saints . 7. Converts report Gods mercies to others . No true praises without Piety . Sins against mercy soonest ripe . 8. The more greedy , the less thankeful . Gods greatness matter of praise . Things strongest , when neerest their original . Other creatures guided by an external , Reasonable by an internal knowledg . 9. Gods goodness matter of praise . Knowledg of God notional and experimental . Praise the language of Heaven . Sacrifices were Gods own . Love of Communion above self-love . 10. We are wide to receive , narrow to acknowledg . The benefit of praises is our own . 11. Wherein the duties of praising God stand . 12. Repentance careful of obedience . 13. This care wrought by godly sorrow . Present sense . Holy jealousie . Love to Christ. Sons by adoption and regeneration . 14. Repentance sets it self most against a mans special sin . 15. By this sin God most dishonored . By this repentance sincerity most evidenced . Sermon IV. Sect. 1. REpentance removes carnal confidence . Naturally we affect an absoluteness within our selves . 2. This failing , we trust in other creatures . 3. When all fail , we go to God in ways of our own inventing . Repentance the cure of all this . 4. Confederacies with Gods enemies dangerous . Take heed of competition between our own interest and Gods. 5. The creature not to be trusted in , it wants strength and wisdom . 6. Idols not to be trusted in , they are lyes . Grounds of confidence , all wanting in Idols . 7. God onely to be trusted absolutely in the way of his commands and providence . 8. The way to mercy is to be fatherless : weakness in our selves makes us seek help above our selves . 9. Sin healed by pardon , purging , deliverance , comfort . Why back-sliding pardoned by name . 10. Our conversion grounded on free-grace . No guilt too great for love to pardon . Gods anger will consist with his love . 11. Conversion and healing go together . Sin a sickness and a wound . 12. The proper passions of sickness agree to sin , viz. pain , weakness , consumption , deformity . 13. Sin a wound : the impotent , wilful , and desperate case of this patient . 14. The mercy of the Physitian . 15. Guilt cannot look on Majesty . Apprehensions of mercy the grounds of prayer . 16. Sense of misery works estimation of mercy . 17. Back-sliding formally opposite to faith and repentance . Apostacy two-fold . What it is to speak against the Son of man , and against the Spirit . How a sin is said not to be forgiven in this world , nor in the world to come . Free love respects not persons , nor free pardon , sins . 18. From beginning to end of salvation , all is free grace . 19. In judgments Gods anger more to be noted then our sufferings . Sermon V. Sect. 1. BLessings as large to the penitent , as curses to the impenitent , and answer all our wants . 2. God answereth prayers , beyond the petitions of the people . 3. We pray according to the knowledg and love we have of our selves . God answers according to his knowledg and love . 4. God answers prayer not only with respect to our wants , but his own honor . Gods ultimate end in working our strongest argument in praying 5. Encouragement to prayer . Gods shekel double to ours . 6. Prayer may be ambitious , and beg great things . 7. Free love puts forth it self in various blessings . 8. Gr●ce as dew of a celestial original , fruit of a serene heaven . 9. Abundant , insensible , insinuating , and searching , vegetating and quickning . Refreshing and comforting . 10. Peace no blessing , except it come as dew from Heaven . 11. All wants must be supplied from Heaven . Christ all beauties to his Church . The root and stability of the Church , foundation doctrinall , personall . Righteousnesse of Redemption stronger then of Creation . 12. Growth of the Church under the Law , Nationall ; under the Gospell , Universall . Christ the Olive-tree , originall of grace to his Church . 13. Our refuge and shelter . Our power above afflictions . 14. All Christs graces fruits of Lebanon , the best of all others . Creature-helps liers either by falsenesse or impotency . 15. Promises should beget duties . God promiseth Beauty to his Church ; wee should labour to adorn it . 16. He promiseth stability ; we should be rooted in truth and grace : all our gifts should serve the Temple . 17. He promiseth growth ; we should grow our selves , and endeavour the growth of others . Christ both the end and the beinging of the Churches growth . 18. Compacture and unity in the Church , necessary to the growth of it . Divisions hinder it . 19. In the body compacted , there are severall distinct members each to act in his owne place , and joynts fastning members to the head , and to one another . A different measure of vertue for severall offices . A mutuall supply and helpfulnesse on unto another . An eternall faculty in each part to form and concoct the matter subministred unto it . 20. He promiseth the fruitfulnesse of the Olive , which wee should shew forth in workes of grace and peace . 21. He promiseth the smell of Lebanon , the oyntment of the Gospell , the graces of which we should expresse . 22. He promiseth protection and conversion ; we should make him our shel●er , and from his protection learn our duty of conversion . 23. He promiseth reviving out of afflictions , profiting by them . We should not be discouraged by temptations , but amended ; they have many times mercy in them . 24. The vertues of Heathen , grapes of Sodom ; the graces of Christ ●rapes of Lebanon . What ever we present unto God , must grow in Immanuels land . Sermon VI Sect. 1. GOds promise enabling , is our confidence to engage . Idols sorrows . Gods observing us , a note of care , counsell , honour , hearing prayers . 2. Summe , division . 3. Mans seal to Gods promise , only a confession ; Gods seal to mans covenant , a confirmation . 4. Mans covenant of obedience , hath its firmnesse in Gods promise of grace . Indissolvable dependance of all second causes on the first . 5. In sins of men , God hath an influence into them as actions , a providence over them as sinnes . In gracious actions Gods influence necessary both to the substance and goodnesse of them . 6. Of the concord between Gods grace and mans will ▪ Freewill naturall , theologicall . Innate pravi●y and corrupt force , which resisteth grace , the remainders whereof in the regenerate . 7. The will of Gods precept , and of his purpose . 8. They who are called externally only , resist and perish : they who eternally , are made willing and obedient . 9. By an act of spirituall teaching . 10. By an act of effectuall enclining and determining the will , preventing , assisting subsequent grace . 11. We may not trust in our owne strength , but be ever jealous of our originall impotency unto good , our naturall antipathy against it ; and of the frequent decayes and abatements of the grace of God in us . 12. By prayer and faith get a heart fixed upon God. 13. Great comfort that our conversion and obedience dependeth on the power of God. This no ground of supine neglect of duties , for grace so worketh in us , as that it disposeth us unto working , the means being decreed as well as the end . 14. Other mens wills are in Gods keeping . He the author and orderer of our troubles . 15. Repentance breaks off sin , and makes haste out of it . 16. God heareth onely penitents . Our persons accepted before our prayers . A wicked man may pray a prayer of nature , not of faith . Two wills in prayer , Ours , and Gods : when a wicked man prayes for mercy , he prayes against Gods will : when for grace , against his own . 17. When we pray for outward things , our aimes must be spirituall . The way to have all our other ends , is to make God our chiefe end . 18. Prayer the Key of obedience . The principles of service , are the fruits of prayer . 19. Words Ammunition against Armes ; that way as prayer goes , God goes . 20. Sound conversion engageth Gods protection , and yeeldeth comfort in all conditions of life . Sermon VII Sect. 1. THe seal of the Prophets Doctrine . Interrogation , denying , wishing , demonstrating , awakening . 2. In spirituall things mentall knowledge seconded with practicall wisdome . 3. The wayes of the Lord , his providence , his precepts . 4. Few men wise to salvation . 5. The weaker part more then the wiser . The word a sweet savour to 〈…〉 singularity sinfull ; pious singularity necessary . 6. 〈…〉 pondreth all Gods wayes . Wisdome particular , gene●all . 7. Wicked m●n shape their own end , and apply sinfull means by a sinfull wisdome unto it . God only the last end of righteous men . 8. All wisdome is for obtaining of good , avoiding of evill . The excellency of every thing in Beauty , Vse . 9. Wisdome of Angels conversant about the Word . Scripture the best Counsellor . The plenitude thereof . The pernicious influence of corrupt doctrines upon the present state of the Church . 10. Twofold knowledge of judgements and blessings . 11. The rectitude of Gods wayes in their equity and reason , ablenesse , their perfect harmony , their directnesse to their end , their conformity to the will of God , their plainnesse and perspicuity . 12. We are apt to pick quarrels at the Word . 13. Wicked men set up their wills against Gods , and invent distinctions to reconcile Gods will to theirs . 14. Ministers may not stamp Gods mark on doctrines of humane invention , nor superinduce any thing upon the Scripture . People have a judgement of discretion to try the spirit . 15. Obedience the end of the Ministry . Ordinances not obeyed , ripen and increase sin , and hasten judgements . 16. None but righteous men will obey the Word . Every wicked man doth in some thing or other gainsay the truth . 17. The right wayes of the Lord are unto wicked men matter of scandall , 18. They stumble at the profoundnesse of the Word , as being above reason . 19. At the the strictnesse of it , as being against their peruliar lust . 20. At To the seraching power and simplicity of the Gospell . 21. At impossibility of fulfilling the law , which is but accidentall . To ergenerate men the Law is Evangelically possible . Wicked men hardened willingly as well as judicially . 22. At the grace of the word by presumption , at the threatnings and judgements of it by stubbornnesse . 23. Wicked men stumble at the word not only unto scandall , but unto ruine . The First SERMON UPON HOSEA , Chap. 14. Vers. 1 , 2. HOSEA 14.1 , 2. O Israel , return unto the Lord thy God , 〈…〉 hast fallen by thine iniquity . Take with you words , and turn to the Lord , say unto him , Take away all iniquity , and receive us graciously [ or give good ] so will we render the 〈◊〉 of our lips . THe blessing of Ephraim was according to his a name , Fruitfulness . The fruitfulness of the Earth , a bough by a well , and the fruitfulness of the womb , and of the brests , Gen. 49.22.25 . Deut. 2● . 1● , 17. Contrary unto which two blessings 〈…〉 in our Prophet two Iudgments threatned against him for his sins , chap. 13 ▪ 15 , 16. Though he be fruitful amongst his brethren , an East wind shall come , the wind of the Lord shall come up from the Wilderness , and his spring shall become dry , and his fountain shall be dryed up , he shall spoil the treasure of all pleasant vessels . Samaria shall become desolate , for she hath rebelled against her God : they shal fall by the Sword ; their Infants shal be dashed in pieces , and their women with child shall be ript up . And throughout the b whole Prophecy ( if you read and observe it ) you will find the Judgments of God against Ephraim to be expressed by weeds , emptiness , barrenness , dryness of roots , of fruits , of branches , of springs , and by a curse upon their c Children , as on the other side the blessing here in this Chapter renewed unto Ephraim repenting , are all expressed by Metaphors of fruitfulness , ver . 5 , 6 , 7 ▪ 〈…〉 two woful Iudgments , against the fruitfulness of their springs , and the fruitfulness of their wombs , by the desolations of a bloody sword , our Prophet taketh occasion once more for all , to awaken and drive them to a timely repentance , that so they may recover the blessing of their name , Ephraim may be Ephraim again , a plentiful , a fruitful , a flourishing people . That d when Gods Iudgments are in the earth , they would then at least set themselves to learn righteousness , that they may wash their f feet in the blood of the wicked . Of all Nations under Heaven this Land of ours hath had the blessing of Ephraim upon it , fruitfulness of the Earth , abunda●●e of plenty : fruitfulness of the womb , abundance of people . But our misery is , that the abundance of our sins hath mightily outvied the abundance both of our plenty and of our people : sins too too paralel to those of Ephraim , if you will but read this Prophet , and compare the behaviours of this Nation with him . And this parity of sins hath no doubt called upon God for a parity of judgments . It is but a very little while since the Lord seemed to call for a North-wind , as he doth here for an East-wind , two Armies there met , ready to look one another in the Face ; but his heart turned , his repentings were kindled , he would not give up Ephraim then . He seems once more to be drawing of a Sword , and having in vain hewed us by his Prophets , as he complains , chap. 6.5 . to try whether hewing us by his Iudgments will work upon us . So that now , thou●● I must read my Text , O Israel , yet I must apply it , O England , Return unto the Lord thy God , for thou hast fallen by thine iniquity , Take with you words , &c. The whole Context containeth two general parts . An Invitation unto Repentance , Vers. 1. And an Institution how to perform it , in the two verses following . Before we come to the particulars of the Invitation , let us first briefly observe , That in the midst of Iudgments proposed against sinners that are obstinate , God doth reserve and proclaim Mercy unto sinners that are penitent . When a Consumption is decreed , yet a Remnant i● reserved to return , Isa. 10.22 , 23. The Lord will keep his Vineyard , when he will burn up the thorns and the bryars together . Isai. 27.3 , 4. When a day of fierce anger is determined , the meek of the earth are called upon to seek the Lord , Zeph. 2.3 . When the Lord is coming out of his place to punish the Inhabitants of the Earth for their iniquity , he calls upon his people to hide themselves in their chambers , until the indignation be overpast , Isai. 26.20 , 21. The Angel which was sent to destroy Sodom , had withall a Commission to deliver Lot , Genes . 19.15 . God made full provision for those who mourned for publick abominations before he gave order to destroy the rest , Ezek. 9.4 , 6. Men in their wrath will many times rather strike a friend then spare a foe : But Gods proceedings are without disorder , he will rather spare his foes then strike his servants , as he shewed himself willing to have done in the case of Sodom , Gen. 18.26 . Moses stood in the gap , and diverted Judgments from Israel , Psa. 106.23 . Yea God seeks for such , Ezek. 22.30 . and complains when they cannot be found , Ezek. 13 , 5. And if he deliver others for them , certainly he will not destroy them for others . How ever it go with the world and with wicked men , it shall go well with the righteous , there shall be a Sanctuary for them when others stumble , and they shall pass through the fire , when others are consumed by it , Isa. 3.10 , 11. Isai. 8.14 , 15 , 16. Zech. 13.8 , 9. Reasons hereof are , Gods Iustice , he will not punish the righteous with the wicked ; he will have it appear that there is a difference between him that serveth God , and him that serveth him not , Gen. 18.23 Mal. 3.18 . Gods love unto his people . He hath a book of Remembrance written before him , for them that fear him , and think upon his Name : And they shall be mine , saith the Lord of Hosts , in that day when I make up my jewels , and I wil spare them as a man spareth his own son that serveth him , Mal. 3.16 , 17. Here is a climax & gradation of arguments drawn from Love. In a great fire , and devouring trouble ( such as is threatened there , Chap. 4.1 . ) property alone is a ground of care , a man would willingly save and secure that which is his own , and of any use unto him ; but if you add unto this preciousness , that increaseth the care . A man will make hard shift to deliver a rich Cabinet of Jewels , though all his ordinary goods and utensils should perish . But of all Jewels , those which come out of the body are much more precious then those which onely adorn it . Who would not snatch rather his childe then his casket or purse out of a flame ? Relation works not onely upon the affection , but upon the bowels , Ier. 3● . 20 . And lastly , the same excellency that the word jewel doth add unto the word mine ; the same excellency doth service add unto the word sonne . A man hath much conflict in himself to take off his heart from an undutiful sonne . Never a worse son then Absalom , and yet how doth David give a charge to the Commanders to have him spared ? How inquisitive after his safety ? How passionately and unseasonably mournful upon the news of his death ? But if any child be more a jewel then another , certainly it is a dutiful childe , who hath not onely an interest in our love by Nature , but by obedience . All these grounds of care and protection for Gods people in trouble are here expressed , property , they are mine ; preciousness , they are jewels , treasures , ornaments unto me . Relation , they are sons ; usefulness , they are sons that serve , none could look on a thing so many ways lovely with the same eye as upon a professed and provoking Enemy . Lastly , Gods name and glory . He hath spared his people even in the midst of their provocations for his Names sake , Deut. 33.26 , 27. Iosh. 7.9 . How much more when they repent and seek his face ? He will never let it be said , that any seek the Lord in vain , Isa. 45.19 . But it may be objected , Doth not Solomon say , that all things happen alike unto all ? and that no man can know love or hatred by that which is before him ? Eccles. 9.1 , 2. And is it not certain and common , that in publick desolations good as well as bad do perish ? Doth not the Sword devour as well one as another ? It is true , God doth not always difference his servants from wicked men by temporal deliverances : Troubles commonly and promiscuously involve all sorts . But there are these two things considerable in it . 1. That many times the good suffer with the bad , because they are together corrupted with them , and when they joyn in the common provocations , no wonder if they suffer in the common judgments , Revel . 18.4 . Nay the sins of Gods people do ( especially in this case ) more provoke him unto outward judgments , then the sins of his professed enemies . Because they expose his name to the more contempt , 2 Sam. 12.14 . and are committed against the greater love , Amos 3.2 . and he hath future judgment for the wicked , and therefore usually beginneth here at his own sanctuary , Ezek. 9.6 . 1 Pet. 4.17 . 2. When good men , who have preserved themselves from publick sins , do yet fall by publick judgments , yet there is a great difference in this seeming equality , the same affliction having like the Pillar that went before Israel , a light side towards Gods people , and a dark side toward the Egyptians , God usually recompencing the outward evils of his people with more plentiful evidences of inward and spiritual joy . A good man may be in great darkness as well as a wicked man , but in that case he hath the name of God to stay himself upon , which no wicked man in the world hath , Isa. 50 , 10. The metal and the dross go both into the fire together , but the drosse is consumed , the metal refined . So is it with godly and wicked in their sufferings . Zach. 13 , 9 , Eccles. 8.12 , 13. This reproveth the folly of those who in time of trouble rely upon vain things which cannot help them , and continue their sins still . For Iudgments make no difference of any but penitent and impenitent , Sickness doth not complement with an honorable person , but useth him as coursely as the base . Death knocks as well at a Princes palace as a poor mans cottage : wise men dye as well as fools . Yea poyson usually works more violently when tempered with wine , then with some duller and baser material . In times of trouble usually the greater the persons the closer the judgments . When Ierusalem was taken the Nobles were slain , but the poor of the Land had vineyards and fields given them , Ier. 39.6 , 10. Therefore in troubles we should be more humbled for our sins then our sufferings , because sin is the sting of suffering . That mercies should not win us , that judgment should not awaken us : that the rod should speak , and we not hear , Mic. 6.9 . That the fire should burn , and we not feel , Isa. 42.25 . That desolation should be threatned , and we not instructed , Jer. 6.8 . That the hand of God should be lifted up , and we not see it , Isa. 26.11 . That darkness should be upon us , & we not give glory to God , Jer. 13.6 . This is that should most deject us , that in mercies we have been wanton , and in judgments sensless . Get Repentance by an affliction , and then you may look on it as trafick , and not as a trouble , like a Merchants voyage , which hath pain in the way , but treasure in the end . No afflictions can hurt him that is penitent . If thou escape , they will make thee the more thankful ; if not , they will bring thee the neerer and the sooner unto God. The way to be safe in times of trouble , is to get the blood of the Lamb upon our doors . All troubles have their Commission and Instructions from God , what to do , whither to go , whom to touch ; whom to pass over . Be gold , and though the fire come upon you , you shal keep your nature and purity still . Godliness , saith the Apostle , hath the promises of this life ; & amongst those one special one is , that we shall not be tempted above what we are able , 1 Cor. 10.13 . neither are there indeed any distresses against which there is not a refuge and escape for penitent sinners unto some promise or other . Against Captivity . When they be in the land of their Enemies I will not cast them away , nor abhorre them . Levit. 26.44 . Against famine and pestilence . If I shut up heaven that there be no rain , or if I command the locust to devoure the Land , or if I send pestilence among my people : If my people which are called by my Name shall humble themselves , and pray , and seek my face , and turn from their wicked wayes : then will I hear from heaven , and will forgive their sin , and wil heal their Land. 2 Chron. 7.13.14 . Against sicknes , the Lord will strengthen him upon the bed of languishing , and make all his bed in his sicknes , Psa. 41.3 . Against poverty . When the poor and needy seek water and there is none , I the Lord will hear them , &c. Isa. 41.17 . Psal. 68.10 . Against want of friends . When my father and mother forsake me , then the Lord will take me up , Psal. 27.10 . Psal. 72.12 . Against oppression and imprisonment . He executeth judgement for the oppressed , he looseth the prisoners . Psal. 146.7 . Against whatsoever plague or trouble . 1 King. 8.37.38 , 39. He is the God of All consolation , how disconsolate soever a mans condition is in any kind ; there cannot but within the compasse of All consolation be some one or other remedy at hand to comfort and relieve him , And so much by the way of the Invitation in genera●l . In the Invitation we have the Matter of it , and the Motives to it . The Matter is Conversion , without that , the g hand which is lifted up in threatning , will fall down in punishing , and where that is , God hath a book of Remembrance for his Iewels , when his wrath burneth as an Oven against the stubble , Mal. 3.16 . But this Conversion then must have two conditions in it . 1. It must be Ad Dominum , To the Lord ; not meerly philosophicall to some low and generall dictates of Reason , such as Aristotle , or Plato , or Epictetus , or Plutarch , or the like heathen Moralists could furnish us withall , without self-deniall , lowlinesse of spirit , or h faith in Christ. Not meerly politicall , to credit , or profit , or secular ends i propter famam , non propter Conscientiam , as the Orator speaks , or as our Prophet hath it , for Corn and for wine : Hos. 7.16 . as good be an empty vine , as bring forth fruit onely to our selves , Hos. 10.1 . But it must be spirituall , unto the Lord. If thou wil● return O Israel , saith the Lord , return unto me , Ier. 4.1 . And not onely Ad Dominum to the Lord , for that may be done k falsely , and flatteringly , with a halting and divided heart . By the force of Semi-perswasions , like that of l Agrippa ▪ and m Orpha , complementing with God , and then forsaking him . By the force of compulsory impressions , like that of n Pharaoh and o Israel in the wildernes . p Promises on the Rack , and pride when there was respite again , thawing in the Sun , and freezing in the shade ; melting in the ●urnace , and out of it returning unto hardnes again , like the Prophets Cake , burnt on the one side , and dough on the other . But it must be , Secondly , usque ad Dominum , so much the originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth . A q full , through constant , continued conversion , with a whole , a fixed , a rooted , an united , an established heart , yeilding up the whole Conscience and Conversation to be ruled by Gods will in all things . The motives to this duty are two ; First his r Mercy , he is yet thy God , no such argument for our turning unto God as his turning unto us . Adam looks on him as a Iudge and hides ; the Prodigall looks on him as a father , and returns . As the beam of the Sun shining on fire , doth discourage the burning of that : so the shining of Gods mercies on us , should dishearten , and extinguish lust in us . This is the use we should make of mercy . Say not , he is my God , therefore I may presume upon him , but he is mine , therefore I must return unto him . Because he is God , I will be afraid to provoke him ; and because he is mine , I will be afraid to forfeit him . He is so great , I must not dare to offend him ; he is so pretious I must not venture to lose him . His mercy is a * Holy mercy , which knows to pardon sin , but not to protect it . It is a Sanctuary for the penitent , not for the presumptuous . Secondly , his judgement , and that expressed rather as our Act then his , Thou hast fallen , by thine iniquity . s If mercies do not work upon Love , let Iudgements work upon fear . t Extremities are a warrant unto Importunities . u.. Even heathen mariners in a storm wil cry mightily upon God. When there is a deluge coming , is it not time for Noah to fear , and to prepare an ark ? Hebr. 11.7 . what meanest thou O thou sleeper to x los● the season , and benefit of Gods visitations ▪ when there is a tempest over the ship , heavy distresses , and distractions both at home and abroad , to be so secure in thy wonted impenitency , as if thou hadst had no sins to procure these judgements , or no sence to feel them ? as if there were y agreements , and sealed covenants between thee and the sword that it should not touch thee ? If thou be falling , is it not high time to consider thy wayes ? to search and to judge thy self ? to have thine eyes like the windows of Solomons Temple z Broad inwards , to find out thine own provocations , and as a David speaks , to keep thy self from Thine owne iniquity ? Thus when in one and the same time , Mercies , and judgements are intermixed , then is the most solemne season to call upon men for repentance . If we b felt nothing but fears , they might make us despair if nothing but mercies they would make us secure . If the whole year were Summer , the sap of the earth would be exhausted ; if the whole were Winter , it would be quite buried . The hammer breaks mettall , and the fire melts it , and then you may cast it into any shape . ●udgements break , mercies melt , and then , if ever , the soul is fit to be cast into Gods mould . There is no figure in all the Prophets more usuall then this ▪ to interweave mercies and judgements , like those Elegancies which c Rhetoricians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to allure and to bring into a wildernes , Hos. 2.14 . And this of all other is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as d Physicians call it , the Criticall time of diseased people , wherein the chief conjecture lieth , whether they be mending or ending , according to the use which they make of such interwoven mercies . I have cursorily run over the first part of the Context , the Invitation unto Repentance , as intending to make my abode on the second , which is the Institution how to perform it . Therein we have , first a General instruction , Take unto you words . Secondly , a particular form , what words they should take , or a petition drawn to their hands , Take away all iniquitie ▪ &c. Of the former of these I shall speak but a word . It importeth the serious pondering and choosing of requests to put up to God. e The mother of Artaxe●xes in Plutarch was wont to say , that they who would addresse themselves unto Princes , must use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , silken words . Surely he that would approach unto God , must consider , and look as well to his words as to his feet . He is * so holy and jealous of his worship , that he expects there should be preparation in Our accesses unto him . Preparation of Our persons by f purity of life , Iob 11. ●3 . Preparation of Our Services , by choice of matter , Iob 9.1 . Luk. 15.17 , 18. Preparation of Our g Hearts , by finding them out , i stirring them up , h k fixing them , fetching them in , and l calling together all that is within us to prevail with God The services which we thus prepare , must be Taken from him . They must not be the issues of our own private and fleshly hearts . For nothing can go to God , but that which comes from him ; and this phrase seemeth to import these three things . 1. We must attend unto his m will , as the Rule of our prayers . 2. We must attend unto his precepts , and n promises , as the Matter of our prayers . 3. We must attend unto the o Guidance of his Holy Spirit , as the life and principle of our prayers , without which we know not what to ask . And prayers thus Regulated are most seasonable , and soveraign duties in times of Trouble . The key which openeth a doore of mercy , the sl●ce which keepeth out an Inundation of judgements . Iacob wrestled and obtained a blessing , Hos. 12.4 . Amos prayed , and removed a Curse , Amos 7.1.7 . The woman of Canaan will not be denied with a deniall , Mat. 15.24 , 27. The people of Israel will begge for deliverance even then when God had positively told them , that hee would deliver them no more , Iudg. 10.13 , 15. Ionah will venture a prayer from the bottome of the Sea , when a double death had seised upon him , the belly of the deep , and the belly of the Whale , and that prayer of his did open the doores of the Leviathan , as the expression is , Iob 41.14 . and made one of those deaths a deliverance from the other . O let the Lords remembrances give him no rest . q There is a kinde of omnipotencie in prayer , as having an Interest and prevalence with Gods omnipotency . q It hath loosed iron chains ; It r hath opened Iron gates : It hath s unlockt the windows of heaven : It hath broken the bars of death . Satan hath three titles given him in the Scripture , setting forth his malignity against the Church of God. A u Dragon , to note his malice , a x Serpent , to note his subtiltie , and a y Lyon to note his strength . But none of all these can stand before prayer . The greatest malice , the malice of Haman , sinks under the z prayer of Esther ; the deepest policy , the counsell of Achitophel , withers before the a prayer of Daivd : the hugest Army , an hoast of a thousand thousand Ethiopians runne away like Cowards before the b prayer of Asa. How should this incourage us to treasure up our prayers ? to besiege the throne of Grace with armies of supplications ? to refuse a deniall ? to break through a repulse ? He hath c blessed those whom he did cripple : he hath d answered those whom he did reproach : he hath e delivered those whom he did deny . And he is the f same yesterday and to day . If he save in g six and in seven troubles , should not we pray in six and seven Extremities ? Certainly in all the afflictions of the Church when prayers are strongest , mercies are nearest . And therefore let me humbly recommend to the Cares of this honourable Assembly amongst all your other pressing affairs , the providing that those solemne dayes , wherein the united prayers , of this whole Kingdom should with strongest ●mportunities stop the breaches , and stand in the gaps at which Iudgements are ready to rush in upon us ▪ may with more obedience and solemnity be observed , then indeed of late they are . It is true , here , and in other Cities , and populous places , there is haply lesse cause to complain . But who can without sorrow and shame behold in our Countrey towns , men so unapprehensive either of their brethrens sufferings , or of their own sins and dangers , as to give God quite over , to let him rest , that they themselvs may work ; to come in truth to Iehorams resolution , Why should we wait upon God any longer ? to grudge their brethrens and their own souls and safeties one day in thirty , and to tell all the world that indeed their daies work is of more value with them then their dayes worship , multitudes drudging and moyling in the earth , while their brethren are mourning and besieging of heaven . I do but name it , and proceed , The second part of the Institution was the particular form suggested unto them according unto which their addresses unto God are to be regulated , which consisteth of two parts , a prayer , and a promise . The prayer is for two Benefits , the one Remove all of sin , the other Conferring of Good. In the promise or Restipulation we have first their Covenant , wherein they promise two things . 1. Thanksgiving for the hearing and answering of their prayers . 2. A speciall care for the Amendment of their lives . Secondly , the Ground of their Confidence so to pray , and of their Resolutions so to promise , Because in thee the fatherlesse findeth mercy . My meditations will bee confined within the first of these , The prayer of the Church in their fears and sufferings , wherein I shall begin , in the Prophets order , with their prayer against sin , Take away all iniquitie . The word signifies , 1. To expiate , and make atonement by a sacrifice . So the scape Goate ( which was a signe of Christ our Sacrifice as risen and living againe ) is said to carry the sinnes of the People into the wildernesse , Levit. 16.22 . Thereby signifying Christs taking our sinnes from us , Iohn 1.29 . Hebr. 9.28 . 2. To forgive , which in the Court of mercy is the taking of sinne away , Psal. 32.1.5 . 3. To remove or take away by destroying . So it is used , Hosea . 1.6 . Iob 32.22 . and is sometimes used to expresse Burning , 2 Sam. 5.21 . Nahum 1.5 . so sinne is said to be destroyed , Rom. 6.6 . to be subdued , Mic. 7.19 . to be purged away with the spirit of Judgement and burning , Isa. 4.4 . The meaning then is , Take away all our sinnes from us , lay them upon Christ our Sacrifice , for his Merit pardon them , by his Grace destroy and subdue them , that so the root of Judgements being removed , they likewise may therewithall be removed too . From hence the Observation which I shall insist upon is this : When God threatneth Iudgements , we in our Conversion unto him should pray against sinnes . Our eye of sorrow should be more upon that which dishonoureth him , then upon that which afflicts our selves ; more upon that which is contrary to his Image , then upon that which is contrary to his own nature : more upon that which defileth , then upon that which paineth us . a Pharoah cares for nothing but the removall of death : b Simon Magus for nothing but to have perdition and the gall of bitternesse kept from him . But good men , like wise Physitians cure the disease at the root , as a Elisha did the waters by putting Salt into the Spring head . The Angell was smiting the people with a plague , b David betakes himselfe to the right remedy , I have sinned , I have done wickedly ; He goes not to the Physitians , but to the Altar to make atonement for sinne , and so the plague was stayed . Destruction was threatned against Israel for their Calfe , their murmurings , their rebellions ; Moses stands in the gap to divert it , Psal. 106.23 . But how doth he doe it ? surely by praying against their sinnes . c O this people have sinned a great sin , O that thou wouldest forgive them ! A sick man was brought to Christ to be healed , Matt. 9.2 . Christ overlookes the disease , and begins at the sin , Son , be of good chear , thy sins are forgiven thee ; and this being forgiven , the malignitie of the disease was removed , though the matter should have remained . This was the usuall method of d David in his troubles , to throw over these Shebaes that had wrought his woe . Blot out , wash throughly , cleanse , create , renew : he is farre more importunate for pardon and purging , then for ease and comfort . Complaining in trouble is the worke of a man , but e repenting is the work of a Christian. The Reasons of this point are these Three . I If a Judgement should be removed , while sin remaines , it is not removed in mercy , but in anger : for many times God gives over punishing in displeasure , as a man throweth away the rod when his scholler is incorrigible . Why should you be smitten any more ? you will revolt more and more , Isa. 1.5 . If men be setled on their lees , and will not be reclamed , there cannot an heavier punishment light upon them , then to be a without punishment , to be left to themselves , and the fury of their own wills , speedily to work out their owne perdition , that they own pleasures may become their plagues , and the liberty of their own lusts , their forest bondage . God may take away in wrath that which he sent in anger , Hos. 13.11 . as one the other side he may punish sin then when he forgiveth it , and may visit iniquitie with rods then when he will not utterly take away his loving kindnesse from a people , Psal. 99.8.89.32 , 33. II. If a judgement be removed , so long as sin remaines it is gone cum animo Revertendi , either the same or a worse is likely to succeed , for God will b overcome when he judgeth . Pharoahs stubbornnesse did not but increase his plagues . God will not endure that the c pride of man should outvie his Iustice. If we doe not take Christs warning to goe and sinne no more , we have great cause to feare his inference , that a worse thing will come upon us , Joh. 5.14 . If we doe yet exalt our selves , God will d yet plead with us . If we will e walke contrary unto him , he threatneth to doe the like unto us , and to punish us seven times more for our sinnes . If we doe not turne unto him that smiteth us , then his a anger in smiting shall not be turned away , but his hand shall be stretched out still . God can bring clouds after rain , distresses in Ireland after distractions in Scotland , and distractions in England after distresses in Ireland , mischiefe upon mischief , and counsell against counsell , Manasse against Ephraim , and Ephraim against Manasse , to vex , and weary out a sinfull people , till they pine away in their Calamities . III. Sin being removed , though the affliction should not be removed , yet it is sanctified and turned into good . Repentance like the Philosophers stone , can turn Iron into Gold , can make Golden afflictions . So the triall of our faith , that is , our affliction , is said to be more precious then Gold , 1 Pet. 1.7 . Whereas sinne remaining is like Copres which will turne wine or milk into inke . It converts the blessings of God into the provisions of lusts . Cankers learning with pride , and wit with prophanenesse , and wealth with luxury ; like Leaven which turnes a very Passeover into pollutions . As the b Pearl , which is an Ornament to the woman which wares it , is a disease to the fish which breeds it : as the same perfume which refresheth a Dove , is mortall to a Vulture : as the same pillar and cloud was light to Israel , but dark to Aegypt : the same deep a path to Israel , but a grave to Aegypt : so the same blessings which by grace are converted into comforts , by sin are abused into dishonourable services . Sweet powders can make leather an ornament , when the Sanies of a plague-sore will render a robe infectious . As it was said of Naaman , He was a great man , an honourable man , a mighty man of war ; a But he was a Leaper : so what ever other ornaments a man hath , sinne staines them with the foulest But , that can be brought to deprave the fairest endowments . A learned man , a wealthy man , a wise man , an honourable man , But a wicked man. This makes all those other good things tributary unto Satan . And therefore as the b gold and silver of the Canaanites was to passe through the fire before it could be used by Israel : so all other blessings bestowed on men must passe through the spirit of Iudgement and burning , through the purifying waters of Repentance , before they can bring honour to the Author , or comfort to the enjoyer of them . When Christ overcometh Satan , c he taketh from him all his armour , and divideth the spoiles , Luk. 11.21 . How doth he divide the spoiles ? surely he maketh use of that wit , wealth , power , learning , wisedome , interests , which Satan used against Christs Kingdome , as instruments and or●●ments unto the Gospel . d As when a Magazine in warre is taken , the Generall makes use of those armes which were provided against him , for his owne service . And as sinne doth thus corrupt blessings , so on the other side Repentance doth sweeten Judgements , and can turne afflictions into matter of comfort . As skarlet puls out the teeth of a Serpent , so this takes away the sting of a Judgement . As wine draweth a nourishing vertue from the flesh of Vipers : as hot birds can feed upon Iron , and purge their bodies with swallowing of stones ; so repentance , though it should not remove a Judgement , yet it can feed upon it , and fetch meat out of the Eater , and out of the strong sweetnesse . There are two Evils in Afflictions . Their thorne in the flesh , as they are matter of paine , and their a snare to the Conscience , as they are matter of Temptation . As there are two things in a chain or fetter , the heavinesse whereby it loads , and the hardnesse whereby it gaules . Now as a prisoner , though he cannot make his chain lighter then it is , yet by lining it with wooll or other soft things , he can prevent the galling : so Repentance though it take not away the paine of Affliction from the flesh , yet by meekning and humbling the soule , with silence and quietnesse to b bear the indignation of the Lord , and accept of the punishment of sin : it removeth the temptation and malignitie of it from the Conscience . And thus as c Protagoras by his naturall dexteritie ordered the burden which he was to bear with more ease and advantage : so Pietie makes Judgements , by spirituall prudence , more easie to be born , and the light yoke of Christ , as bladders in a deep water , bears up the spirit of men from sinking , and lightneth every other burthen . And therefore as he in d Plutarch said of the Scythians , that though they had no musick nor Vines amongst them , yet they had Gods : so what ever other things may be wanting to a people , yet if God be their God , they are not destitute of any happinesse . a Yea as those Roses are usually sweetest which grow nearest unto stinking weeds : so the comforts of Gods Spirit are strongest when a man is otherwise perplexed with the greater difficulties . It was promised unto Iosiah , that he should die in peace , 2 Chron. 34.28 . and yet we find that he was slaine in warre , Chap. 35.24 . His weeping and humiliation altered the very nature of trouble , and made warre to be peace unto him . Now for the Use and Application of this point ; This serveth , first , to instruct us how to deprecate Calamities when God shaketh his Rod over us . There b is nothing in all the world that God is angry with but sinne : for all other things are his owne workes , in the goodnesse of which he wrested with singular complacency and delight . Sinne is that against which Gods arrowes are directed ; and as the arrow sticks in the Butt unto which the marke is fastned : so the judgements which are shot at sinne , must needs light upon us unto whom sinne cleaveth . The way then to divert the arrow is to remove the marke . It is true , God doth sometimes bring afflictions without respect to the provocations of sin , upon his best servants . As if a man should shape out of a masse of gold some excellent vessell , though the gold be never so pure , yet it must passe through the fire and the hammer again . But it is certain too , that no affliction comes in Anger but with respect to sinne . And the Anger of God is the bitterest thing in any Calamitie . Now for diversion of this , there is no way but to get sinne removed . Take the bark from a tree , and the sap can never find way to the boughs . Sinne is the Vehiculum which carries shame and sorrow to the soule . Take away that and a Judgement hath no Commission . You may find an Error in it , if you be not the same men that you were when it issued forth , for God shootes no arrows to hurt the body of his Sonne . It is true , Iob complaines that Gods arrowes did stick in him , Iob 6.4 . But these were not for a destruction , but for triall : as men shoot bullets against armour of proof , not to hurt it , but to praise it . Iob in this case was brought forth not as a malefactor to suffer , but as a Champion to triumph . Let a man take what course he can to keep off Gods judgements , and hide himselfe in the closest protection that humane power or policy can contrive , so long as he keepes his sinne with him , Gods arrows will get through at one joynt or other . A naked man with Innocency , is better armed then Goliah in brasse or Iron . We are apt in our distresses to howl , and repine , to gnaw our tongues , and teare our flesh in the anguish of our sufferings . Like the silly Hart , which runs mourning and bleeding , but never thinks of getting out the fatall dart which sticks in his side . We look c upward to see whether help will drop into our mouthes ; and wee look downward , to see whether humane succours will availe us . But we looke not inward , to finde out the a plague of our own hearts , that wee may bee rid of that . And till this be done , sinne doth as naturally draw and sucke judgements to it . , as the Loadstone doth iron , or Turpentine fire . Indefatigable have beene the paines of this High Court , to make up the breaches that threaten us , and to heale the Land. Whence comes it that our distractions remaine unremoved ? Certainely our leakes are not stopped , our sinnes are not thrown away , wee labour at the pump to get the water out , but we doe not take care to cure the passage at which it enters in : wee are old bottles still , and b God will not put new wine into old bottles . If men would spend their murmurings and reproaches rather upon their sinnes then upon their physicians , the worke would bee sooner done . When the Temple of God was to be new built , and a publick restitution of the face of things unto glory and splendor was in agitation , the c Prophets call upon Gods people in speciall then to repent . Impenitency puts obstructions to Gods mercy , and to all noble enterprises . So long as our lives are as bad as before , how can wee expect that our condition should bee better ? in that case mercies themselves become no mercies : as in the case of Repentance , judgements would bee no judgements . If we turne from our evill wayes , God hath engaged himselfe by a solemne promise , that he will doe us no harme , Ier. 2● . 6 . Otherwise to busie our selves in outward Ceremonies of Repentance , bodily fasting ▪ and verball praying , is indeed but to flatter God , and , if we could , to deceive him : And God will answer such men not according to the prayer of their lips , but according to the Idol of their hearts , Ezek. 14.4 , 5 : Secondly , this teacheth us how to pray against sin . It must be against all , and in all respects . In the Hebrew text there is a kind of unusuall transposi●ion of the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word all is first . Me thinkes it doth intimate an Intentnesse of the Church upon that point , to have , if it were possible , all taken away at the very first . If there bee one leak in a ship , one gap in a wall , one gate in a City unprovided for ; it is enough to sink a ship , to drown a Countrey , to betray a Citie . One little boy thrust in at a window , can unlock the doore for all the rest of the theeves . It was but one Ionah that raised a tempest , but one Achan that troubled a Camp , and one sin generally unrepented of , were enough to undo a Kingdome . Do not say it is a little one , and my soule shall live . Even the· a Philosopher telleth us , that sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the smallest errors prove most dangerous . How little soever it bee in its owne nature , it becomes hainous by thy allowance . It is as much treason to coin pence as twenty shilling pieces , because the Royall authority is as much violated by the one as the other . This then wee must first and principally remember , to set our selves against all sin . In Confession none to be dissembled , in Supplication none to bee excepted , in Conversion none to be reserved : never give it over so long as any is left . O Lord , yet it works , yet it lives , yet it tempts , yet it paines me . Sin hath not done accusing of me , let not thy mercy have done forgiving of sinne . Sin hath not done rebelling in mee , let not thy Grace have done subduing of sin . When men kill Snakes or Vipers , so long as they see them pant , or offer to thrust out a sting , they strike them still . Sin like the thiefe on the Crosse , when it is fast nailed and kept from its old tyrannie , yet will , as much as it can , revi●e , and spit out venome upon Christ. O therefore give it not over , break the legs of it , crucifie it clean through , till it be quite dead . None can pray or turne unto God in truth , or hope to be delivered from judgements in Mercy , so long as he holds fast any known sin . Can any man looke to receive benefit by the bloud of Christ , who hugs the villaine that shed it ? Is it not treason knowingly to harbour and entertain● a Traytor ? Whosoever loves and holds fast sinne , lies unto God in every prayer that he makes . This serveth to reprove and humble us for our hypocrisie and halvings with God in our conversions from sinne , and confessions of it ; we are willing to pray for the pardon of them all , wee would have none hurt us : but when it comes to parting , and taking all away , this we cannot away with . Some are fat , delicate , golden sinnes , wee would faine spare these , as a Saul did Agag , and hide them as b Achan did his wedge . c Herod heare● Iohn gladly in many things , but if hee restraine him of his Herodias , hee must expect to be himself restrained . a Agrippa will be almost a Christian , but altogether may chance bring a chaine with it . b Iehu will downe with Baal ▪ and his Priests but hee knowes not how to part with his Calves , lest he venture his Kingdome . Policy is ever entring Caveats against piety . Thus men huck , and stand upon abatements with Christ in the bargaine of Salvation , not considering that the purchase of heaven , is like the buying of the Sibyls Prophecie , the longer wee stand off , the dearer every day it will cost us ; the more tears , the harder repentance , the deeper sorrow the stronger cries . These men know not the price of a soule , nor the worth of a Saviour . O if Christ should have served us so in dying for sinne , as many of us doe serve him in turning from sin , what a condition had our soules been in ? If he had dyed for some sinnes , and not for others ; if he had been unwilling to save us to the uttermost , as wee are to serve him to the uttermost ; if hee should have stopt before hee came to Consummatum est , and left any one drop of that bitter Cup for us to drink after him , would it not have caused our belly to swell , and our thigh to rot , and made us for ever uncapable of any other mercy then onely a lesse damnation ? Well , ( beloved , ) Christ expecteth , that as hee dyed for all sin , so we should die to all : hee will be counted c worthy of all acceptation , before hee will bestow himself : he will not suffer his Bloud and his Mercy to mingle with sin , or to be a protection to it : he cannot endure mingling of the holy seed with the prophane : swearing by God , and swearing by Malcham : Samaritan Services , to be for the Lord in one thing , and for the world and flesh in another , one step straight , and another crooked ; one speech Ashdod , and another Canaan ; to let our conversation be yea and nay , a mungrill service ; a In this I will do as you bid me , but in that I wll not ; like the Jews that would buy Christs bloud with money , but not take the money into the treasurie ; they were fearfull to defile their Chests , but not to defile their Consciences : This Christ cannot away with . It is dangerous to say with the b Pharisee , This I am not , and that I am not ; or with the c young man , This and that I have done , and in the meane time to have one thing lacking , to have one doore locked up still to keep Christ and salvation from us : whosoever keeps a covetous heart for the world , or a sensuall heart for the flesh , or a proud heart for the Devill , is unworthy of Heaven by his own Election , and would not goe in thither if the doore were wide open : he would not find there any fuell for these his lusts , any Nabal , or Cosbi , or Diotrephes to converse withall . And surely , he that doth any d one wickednesse with allowance , in Gods construction , is habitually guilty of all , Iam. 2.10 ▪ Luk. 16.10 . Eze● . 18.10.13 . Therefore in this case as a Samuel said to Iesse , Are here all thy children ? If any be left , wee will not sit down till he come . So we must conceive in our confessions and abrenuntiations of sin , that Christ asketh us , Are here all ? If any be reserved , I will not take possession till that be cast out : there must not an hoof be left in Aegypt , b if God be to be served . Gods Law , as well as mans , disallows Inmates in the same house : he will not endure a c divided heart : he is heire of all things , there lies no Writ of partition in his Inheritance , his Title is so good that he will never yeeld to a Composition , hee will have all the heart or none . 4. We should therefore be exhorted ( in time of trouble especially ) to set about this great worke , to fall foule upon our sinnes , to complaine against them to God , as the Achans that trouble Israel , as the corrupters and betrayers of our peace , to set our selves in Gods eye , and not to dare to lie unto his holy Spirit , by falsenesse or hypocrisie ; as if wee could reserve any one sin unmortified which he should not know of . But being in his sight to whom all things are naked and open , to deale in all sincerity , and to hate sin even as he hates it . There are five notable duties which these three words , Omnem tolle iniquitatem , do lead us unto . 1. Sense of sin , as of an heavie burden , as the Prophet David calls it , Psal. 38.5 . Such sense our Saviour requires in true penitents , Come unto me all yee that are weary and heavy laden , Mat. 11.28 . To conceive them heavier then a Milstone , Luke 17.2 . Then the weight of a Mountain , Luk. 23.30 . O what apprehension had S. Peters converts of sin , when they felt the nails wherewith they had crucified Christ , sticking fast in their own hearts , and piercing their spirits with torment and horror ? Acts 2.37 . Oh what apprehensions had the poor Iaylor of his sins , when he came as a prisoner before his owne prisoners , springing in with monstrous amazement , & consternation of spirit , beseeching them to tell him , What he should do ? Acts 16.23.30 . Consider it in its Nature : an universall bruise and sicknesse , like those diseases which Physicians say are Corruptio totius substantiae , from head to foot , Isa. 1.5 , 6. And who doth not feel such an Universall languor to be an heavie burden ? for a man that must needs labour , to have weights hung at his hands ; that must needs walk , to have clogs fastened to his feet , how can he choose but cry out with the Apostle , O wretched man that I am who shall deliver me ? Rom. 7.24 . Consider it in the Curse that belongs unto it· A Roll written within and without with curses . Look outward , and behold a curse in the Creature , Vanitie , Emptinesse , Vexation , Disappointment ; every creature armed with a sting to revenge its Makers quarrell . Look inward , & behold a curse in the conscience , accusing , witnessing , condemning , haling to the tribunall of vengeance ; first defiling with the allowance ; & after terrifying with the remembrance of sin . Look upward , and behold a curse in the heavens , the wrath of God revealed from thence upon all unrighteousnesse . Looke downward , and behold a curse in the earth , Death ready to put a period to all the pleasures of sinne , and like a trap-doore to let downe into Hell , where nothing of sinne will remaine , but the worm and the fire . Look into the Scripture , and see the curse there described : an everlasting banishment from the glory of Gods presence : an everlasting destruction by the glory of his power , 2 Thes. 1.9 . The Lord shewing the jealousie of his Iustice , the unsearchablenesse of his severity , the unconceiveablenesse of his strength , the bottomless guilt and malignity of sin , in the everlasting destruction of ungodly men , and in the everlasting a preserving of them to feele that destruction : Who knoweth the power of thy anger , saith Moses . Even according to thy feare , so is thy wrath b . It is impossible for the most trembling consciences , or the most jealous fears of a guilty heart , to looke beyond the wrath of God , or to conceive more of it then indeed it is . As in peace of conscience , the mercy of God is revealed unto beleevers from faith to faith : so in anguish of conscience the wrath of God is revealed from fear to fear . A timorous man can fancy vast and terrible fears , fire , sword , tempests , wracks , furnaces , scalding lead , boyling pitch , running bell , metall ; and being kept alive in all these to feele their torment : But these come farre short of the wrath of God , for first , there are bounds set to the hurting power of a creature , the fire can burn , but it cannot drown ; the Serpent can sting , but he cannot teare in pieces . 2. The fears of the heart are bounded within those narrow apprehensions which it self can frame of the hurts which may be done . But the wrath of God proceeds from an Infinite Justice , and is executed by an omnipotent and unbounded power , comprising all the terror of all other Creatures , ( as the Sun doth all other light ) eminently and excessively in it . It burns , and drowns , and tears , and stings , and bruises , and consumes , and can make nature feel much more then reason is able to comprehend . O if we could lay these things seriously to heart ( and yet these are but lowe expressions , of that which cannot be expressed , and cometh as short of the truth it self as the picture of the Sun in a table , doth of the greatnesse and brightnesse of it in its own Orbe ) should we not finde it necessary to cry out , Take away all iniquitie ? this sicknesse out of my soul , this sword , this nayle , this poysoned arrow out of my heart , this Dagger of Ehud out of my belly , this milstone , this mountain from off my back , these stings and terrors , these flames and Furies out of my Conscience ? Lord , my wounds stinke , my lips quiver , my knees tremble , my belly rots , I am feeble , and broken , and roar , and languish ; thy wrath lyes hard upon me , and thy waves go over my head . O if we had but a view of sin as it is in its native foulnesse , and did feel but a touch of that fury that God is readie to powre out upon it , this would stain all the pride of man , and soure all the pleasures of sin , and make a man as fearfull to meddle with it , as a guilty woman with the bitter water which caused the Curse . Most true was that which Luther spake in this point . If a man could perfectly see his own evils , the sight thereof would be a perfect hell unto him : and this God will bring wicked men unto . Reprove them , and set their sins in order before them . Psal. 50.21 . Make them take a view of their own hearts and lives , fuller of sins then the Firmament of stars , or a furnace of sparks . O Consider this you that forget me , saith the Lord : lest I tear you in pieces , and there be none to deliver you . The second dutie is Confession , for he that cries to have sin taken away , acknowledgeth that it lyes upon him . A full Confession not of many , but of All sins , either actually committed , or habitually comprised in our body of sin . * As he in the Comoedian said , that he had invited two guests to dinner Philocrates , and Philocrates , a single Man , but a double Eater : So in examination of our selves we shall every one finde sins enough in himself to denominate him a double and a ●●eble sinner . A free Confession , not as Pharaohs , extorted upon the wrack ; nor as that of Iudas , squeezed out with anguish and horror , but ingenuous and penitent , arising from the purpose of a pious heart , that cometh like water out of a Spring , with a voluntary freenesse ; not like water out of a Still , which is forced with fire . The third dutie is Wearinesse and detestation of all sin , for we call not to have a thing removed till we be weary of it . Thus we are taught in the * Scripture , to be ash●med , and confounded ; to loath , and abhor , to judge and condemne our selves ; to throw sin away as a detestable thing , though it be a golden or silver sin . A Spirituall Judgement looks on all sin as filthy and a stinking ; sheweth a man to himself as a vessell full of Dung , Scum , Excrements , and makes him out of quiet till he be throughly purged . For Hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against the whole kinde of that which we hate . The fourth dutie is an acknowledgement of our own Impotencie to remove sin from our selves . We have no more power then a slave in chains hath to get out of his bondage till another ransome him ; then a dead body in a grave , till Christ raise it . Our Iniquitie takes hold on us , and keeps us down , that we cannot hearken or be subject to the will of God. If sin were not removed by a greater strength then our own , it would most certainly sink us into Hell. The last dutie is an Imploring of Gods mercie and grace , that what we cannot do our selves , he would be pleased to do for us . b In works of Art it is hard to build , but easie to destroy . But in works of sin though our weaknes is able to commit them , yet none but Gods power is able to demolish them . c None but Christ is strong enough to overcome the strong Man. His Person onely hath strength enough to ●eare the Curse of sin : His Sacrifice onely Merit enough to make expiation for sin . His Grace only vertue enough to remove the pollution of sin . Though we should take Nitre and much Sope , our sin would be marked still ; but he cometh with Refiners Fire and with Fullers Soape , and can wash out all . It was his onely businesse of coming into the world , To destroy the works of the Devill . Now the things which we pray for in this Petition are these three . 1. For Remission , that God would take away the condemnation of sin from us , by not imputing the guilt thereof unto us , but would cause it to passeover on Christ , on whom he hath laid the Iniquitie of his people . Such an expression the Holy Ghost useth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath caused thy sin to passe over from thee to Christ , 2 Sam. 12.13 . which being obtained , all other judgements are ipso facto removed to , so far as they import proper and vindictive punishment . Secondly , for Sanctification , That the vertue of Christs death , and the grace of his Spirit may subdue the power of sin , and cleanse and strengthen our consciences against the commands of it , and temptations unto it . Thirdly , for continued Renovation , that as in sanctification begun we have power against all kinds of sin , so by the continuall supplies of the holy Spirit , we may have further power against all degrees and remainders of sin . That Christ would purifie our sin unto death , as our sin did him , and not give over mortifying it , till his blood be revenged of it to the uttermost , and our souls delivered from it to the uttermost . I shall conclude the first part of the Petition with a short word of Exhortation unto this Honorable Assembly . * Those things which God worketh in us , and bestoweth upon us by his Grace , he also requireth of us by his Command : Sometimes he promiseth to turn us , sometimes he commandeth us to turn to him : Sometimes he biddeth us put away sinne , and sometimes he promiseth to take it away from us . * In the one shewing us what is our dutie , and in the other where is our help . And as this latter consideration calleth upon our Faith to pray : so the former upon our obedience to work . I shall therfore ( Right Honourable ) humbly offer a double Exhortation unto all of you . First , that every one of you would seriously endeavour to take away all iniquity from his own person . And unto this there lyeth upon you a double Obligation ; one with relation to the safety of your own souls , for whatever other honour , wealth , wisedome , learning , interest a man hath besides , if sin have the predominancy , they are but Satans Magazine , and that man his servant to imploy them against God that gave them : and the more mercies any man hath been trusted withal , the heavier judgement will be poured out upon the breach of that trust : Better be a wooden vessell to hold Wine , then a silver vessell to hold Excrements ; better be a Beggar with the treasure of Gods grace , then a Prince with the load of a mans own sins . But there is a further tie upon you , with relation unto the successe of that Honourable imployment whereunto you are called . Ita nati estis , ut b●na malaque vestra ad Rempub. pertineant . God will be sanctified in all those that draw ne●r unto him , as well in civill , as in sacred Administrations . It is very hard for a person in whom sin rules , to be constantly faithfull to any publique and honorable service . For Grace onely establisheth the heart , Hebr. 13.9 . Achitophel , a man of great wisdome fals from David : Ionah , a man of great valour , fals from Solomon . And admit he be faithfull , yet the sin of his heart sends out a prohibition to the wisdom of his head , and the labour of his hand : he that will be a fit vessell for his Masters uses ; must first of all purge himself . 2. Tim. 2.21 . As we first cleanse a vess●ll before we use it . When Ioshua was to negotiate a publique Reformation , and to administer a publique service , his filthy garment must be taken from him , and he must be clothed with change of rayment , Zach. 3.4 , 7. Let every one of you make his publique service one argument more then he had before , for his necessary reformation , and let the piety of your lives bear witnesse to the integrity of your honourable undertakings . Secondly , As you must take away sin from your selves , so make it your principall work to take away iniquitie out of the Land ; Liberty , Property , Priviledges are sacred and pretious things , not to be in the least manner betrayed , yea in some sense we may look upon them , as the Jews upon their Mossora , tanquam legis & pietatis sepem . As a fence and mound unto Religion it self . Arbitrary government would quickly be tampering in sacred things , because corruption in the Church is marvellously subservient and advantagious to corruption in the State. But the most Orient Pearl of this Kingdome is our Religion , and the bitterest enemies unto that , are our sins . These are the snuffes that dim our Candlestick , and threaten the removall of it ▪ these the leaven that defile our Passeovers , and urge God to passe away and depart from us ; these the obstructions between his sacred Majesty and you , and between both , and the happinesse of the Kingdome . Think seriously what wayes may be most effectual to purge out this leaven out of the Land. The principall sacrificing knife which kils and mortifies sin , is the Word of God , and the knowledge of it . It would have been a great unhappinesse to the Common-wealth of Learning , if Caligu●a 〈◊〉 ( as he endevoured ) deprived the world of the writings of Homer , Virgil , and Livy . But O! what an Aegyptian calamity is it , to have in this Sun-shine of the Gospel , thousands of persons and families ( as I doubt not but upon inquirie it would appear ) without the writings of the Prophets and Apostles . A Christian souldier without his sword , a Christian builder without his rule and square , a Christian calling without the instruments and ballances of the Sanctuary belonging to it . O therefore that every Parish had an indowment ●it for a learned , laborious and worthy Pastor , and Pastors worthy of such endowments , that provision were made that every family might have a Bible in it , and ( if by Law it might possibly be procured ) the exercises of Religion therewithall , this would be the surest Magazine to secure the happinesse of a Kingdome : that all reproachfull titles , which the devill useth as scarcrows and whi●lers to keep back company from pressing in upon Christs Kingdome , were by Law proscribed ; That scandalous sins were by the awfulnesse and severity of Discipline more blasted and brought to shame . That the Lords house were more frequented , and his day more sanctified , and his Ordinances more reverenced , and his Ministers , which teach the good knowledge of the Lord , more encouraged then ever heretofore . In one word , that all the severall fountains of the Common-wealth were settled in a sound and flourishing constitution . That in every place we might see Piety the Elme to every other Vine , the supporter to every other profession . Learning adorned with Piety , and Law administred with Piety , and Counsels managed with Piety , and Trade regulated with Pietie , and the Plow followed with Pietie . That when Ministers fight against sin , with the sword of Gods Word , you who are the Nobles and Gentry of the Land , would second them , and frown upon it too ; a frown of yours may sometimes do as much service to Christ , as a Sermon of ours . And he cannot but take it very unkindly from you , if you will not bestow your countenance on him who bestowed his blood on you . That you would let the strictnesse of your lives , and the pietie of your examples put wickednes out of countenance and make it appear ( as indeed it is ) a base and a sordid thing . If we would thus sadly set our selves against the sins of the Land , no power , no malice , no policies should stand between us and Gods mercies ; Religion would flourish , and peace would settle , and trade would revive , and the hearts of men would be re-united , and the Church be as a City compacted , and this Nation would continue to be as it hath been , like the Garden of Eden , a mirrour of prosperity and happinesse to other people ; and God would prevent us in the second part of our Petition , with the blessing of goodnesse ; as soon as ever iniquity were removed , he would do us good ; which is the second thing here directed to pray for , Receive us graciously . In the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take good , to wit , to bestow upon us ; so Taking is sometimes used for Giving : He received gifts for men , so in the Psalm , he gave gifts to men , so in the Apostle : and it is not improbable that the Prophet here secretly leadeth us to Christ the Mediatour who first receiveth gifts from his Father and then poureth them forth upon his Church . Act. 2.23 . The meaning then is . Lord , when thou hast pardoned weakned , mortified sin , go on with thy mercy , and being in Christ graciously reconciled unto us , give further evidence of thy Fatherly affection , by bestowing portions upon us . They shall not be cast away upon unthankfull persons we will render the Calves of our lips , they shal not be bestowed upon those that need them not , or , that know where else to provide themselves . It is true we have gone to the Assyrian , we have taken our horses instead of our prayers , and gone about to finde out good ; we have been so foolish as to think that the Idols which have been beholden to our hands for any shape that is in them , could be instead of hands , and of God unto us , to help us in our need : but now we know that men of high degree are but a lie , that horses are but a vanity , that an Idol is nothing , and therefore can give nothing . That power belongeth unto thee , none else can do it , That mercy belongeth unto thee , none else will do it , therefore since in thee only the fatherlesse find mercy , be thou pleased to do us good . We will consider the words , first , absolutely , as a single prayer by themselves . Secondly , relatively , in their connexion , and with respect to the scope of the place . From the former consideration , we observe , That all the good we have is from God ; he only must be sought unto for it ; we have none in our selves , I know that in me , that is , in my flesh dwelleth no good , Rom. 7.18 . we can neither * think , nor speak , nor do it . And missing it in our selves , it is all in vaine to seek for it in things below our selves . They can provide for our back and belly ( and yet not that neither without God : the root out of which the fruits of the earth do grow , is above in heaven , the Genealogy of Corn , and Wine , is resolved into God. Hose . 2.22 . ) But if you go to your Lands , or Houses , or Teasuries for physick for a sick soul , or a guilty conscience , they will all return an Ignoramus to that enquiry , salvation doth not grow in the furrows of the field , neither are there in the earth to be found any Mines or harvests of Grace or Comfort . In God alone is the a fountain of life , he that only b is good , he only c doth good ; when we have wearied our selvs with having recourse to second causes , here at last , like the wandering Dove , we must arrive for rest : Many will say , who will shew us any good , Do thou lift up the light of thy countenance upon us , Psal. 4.6 . From him alone comes every go O gift , Iam. 1.17 . whether Temporall , it is his d blessing that maketh the creature able to comfort us : The woman touched the hem of Christs garment , but the vertue went not out of the garment , but out of Christ ▪ Luk. 8.44 . or whether Spirituall , sanctified e faculties , sanctified f habits , sanctified g motions , glorious h relations , in Predestination , Adoption , and Christian Liberty : excellent i gifts , heavenly k comforts , all and l onely from him . And that without change and alteration : he doth not do good one while , and evill another , but goodnesse is his proper and native operation ; he is not the author of sin , that entred by the devil ; he is not the author of death , that entred by sin ; but m our destruction is of our selves . And therefore though the n Prophet say , Is there any evil in the City , which the Lord hath not done ? Yet , he doth it not but onely as it is bonum justitiae , good in order to his glory : For it is just with God , that they who run from the order of his Commands , should fall under the order of his Providence , and doing willingly what hee forbids , should unwillingly suffer what he threatneth . In one word , God is the Author of All good , by his grace working it : the Permitter of all evill , by his patience enduring it : the Orderer and disposer of both , by his mercy rewarding the one , by his justice revenging the other , and by his wisedome directing both to the ends of his eternal glory . This serveth to discover the free and ●●le working of Grace in our first conversion , and the continued working of grace in our further sanctification : whatsoever is good in us habitually , as Grace inhering , or actually , as Grace working , is from him alone as the Author of it . For though it be certain , that when we will and do , our selves are agents , yet it is still under and from him , o Certum est nos facere cum faciamus , sed ille facit ut faciamus , as the great champion of Grace speaketh ; by Grace we are that we are , we do what we do in Gods service : Vessels have no wine , bags have no money in them , but what the Merchant putteth in : the bowls of the Candlesticks had no oyl but that which dropped from the Olive branches . Other p things which seek no higher perfection then is to be found within the compasse of their own nature , may by the guidance and activity of the same nature , attain thereunto : but man aspiring to a divine happinesse , can never attain thereunto but by a divine strength : q impossible it is for any man to enjoy God without God. The truth of this point sheweth it in five gradations . 1. By Grace our r mindes are enlightened to know and beleeve him : for Spirituall things are spiritually discerned . 2. By Grace our s hearts are inclined to love and obey him , for spirituall things are spiritually approved : He onely by his Almighty and ineffable operation , worketh in us , t Et veras Revelationes , et bonas voluntates . 3. By Grace our u lives are enabled to work what our hearts do love , without which , though we should will , yet we cannot perform , no more then the knife which hath a good edge is able actually to cut , till moved by the hand . 4. By Grace our good works are carried on unto x perfection . Adam wanting the Grace of perseverance , fell from innocency it self : y It is not sufficient for us that he prevent and excite us to will , that he co-operate & assist us to work : except he continually follow and supply us with a residue of spirit to perfect and finish what we set about . All our works are begun , continued , and ended in him . Lastly , By Grace our perseverance is crowned : for our best z works could not endure the triall of justice , if God should enter into judgement with us ; Grace enableth us to work , and Grace rewardeth us for working ; Grace beginneth a , and Grace finisheth both our faith and salvation . The work of holinesse is nothing but Grace , and the reward of holinesse is nothing but Grace for Grace . Secondly , this teacheth us how to know Good from Evil in our selves ; what we look on as good , we must see how we have derived it from God ; the more recourse we have had unto God by prayer , and faith , and study of his will , in the procurement of it , the more goodnesse we shall find in it . A thing done may be good in the substance of the work , and yet evill in the manner of doing it ; as the substance of a vessell may be silver , but the use sordid . Iehu his ●eal was rewarded as an act of Iustice , quoad substantiam operis , and it was punished too as an act of policy , quoad m●dum , for the perverse end . A thing which I see in the night may shine , and that shining proceed from nothing but rottennesse . We must not measure our selves by the matter of things done : for there may be b Malum opus in bona materia . Doeg prayes , and Herod hears , and Hypocrites fast , and Pharisees preach : but when wee would know the c goodness of our works , look to the fountain , whether they proceed from the Father of lights by the spirit of love , & the grace of Christ , from humble , penitent , filiall , heavenly dispositions ; nothing will carry the soul unto God , but that which cometh from him . Our Communion with the Father , and the Sonne , is the triall and foundation of all our goodnesse . Thirdly , Thi● should exceedingly abase us in our own eyes , and stain all the pride , and cast down all the Plumes of flesh and blood , when we seriously consider that in us , as now d degenerated from our originall , there is no good to be found , our e wine become water , & our Silver dresse , as our Saviour saith of the devil ; when he lies f he speaks de suo ▪ of his own , so when we do evil , we work , de nostro , of our own , and secundum hominem , as the Apostle speaks , According unto man , 1 Cor. 3.3 . Lusts are g our own , our very h members to that body of sin which the i Apostle calleth the old man , with which it is as impossible to do any good , as for a Toad to spit Cordi●ls . Men are apt to glory of their good hearts and intentions , only because they cannot search them . Ier. 17.11 . And being carnal themselves , to entertain none but carnal notions of Gods service . But if they knew the purity and jealousie of God , & their own impotency to answer so holy a wil , they would lay their hands upon their mouthes , and with Iob , abhor themselves , and with Isaiah , bewail the uncleannesse of their lips , and with Moses , fear and quake , as not being able to endure the things that are commanded , and with Ioshua , acknowledge that they cannot serve God , because he is holy : they would then remember that the Law of God is a Law of fire , Deut. 33.2 . and the Tribunall of God , a Tribunall of fire , Ezek. 1.27 . that the pleading of God with sinners , are in flames of fire , Isa. 66.15 , 16. that the triall of all our works shall be by fire , 1 Cor. 3.13 . that the God before whom we must appear , is a consuming fire , Hebr. 12.29 . Goe now and bring thy straw and stubble , thy drowsie and sluggish devotion , thy fickle and flattering repentance , thy formall and demure services into the fire , to the Law to measure them , to the Iudge to censure them ; nay , now carry them to thine own conscience , and tell me whether that wil not passe the Fathers verdict upon them , Sordet in conspectu Iudicis , quod fulget in conspectu operantis , That which is fayr in thine eye , is filthy in Gods. Lastly , this serveth for Exhortation unto these particular duties . First , unto Patience and meeknesse under any evill that God may bring upon us , and that not barely , because he doth us good in other things , which was Iobs argument , Shall we receive good from the Lord , and not evill ? Job 2.10 . But further , because the very evils that come upon us , are oftentimes by him intended for good , as Ioseph told his brethren , Gen. 50.20 . We are not angry with the * Physician when he launceth , dieteth , and restraineth us of our will ; he denieth us our will , that we may have our will : a sick man is many times most faithfully served , when he is crossed . I lop my trees , bruise my grapes , grinde my corn ▪ to fit it to the ends whereunto it tendeth . Gods end is mercifull when his hand is heavy , as Iohns Roll was , b sweet in the mouth , but bitter in the belly , so troubles may be bitter to the palate , but profitable to the Conscience : like hot spices that bite the tongue , but comfort the stomack . And as it dictateth patience in suffering evil , so in doing our duties , though we c suffer contempt and reproaches for it . If we were to receive our rewards from men , their frowns might discourage us : but when we have done Gods will , God himself will be our reward , and make his promises a comfort unto us . Moses and Aaron , though their whole imployments were for the good of Israel , were yet repayed with murmuring & discontent , and the people like children , qui cibum sumunt , sed flentes ( to use the similitude of the Orator in Aristotle ) repined at the food which their prayers obtained for them , yet nothing dismayed them from their duty , Etiam post naufragium tentantur Maria. The woman of Canaan prays on when she is denied , and Iacob holds with his hands when his thigh is lamed : our first care must be to be in our way , to be doing our duties , & then though as ( Solomon speaks ) we should meet a Lion in our way , we must not be dismayed ; for Angels are stronger then Lions , and he hath given his Angels charge over u● , to bear us in our wayes , psal . 91.11 . Yea , Whilest we are with him , he himself is with us , 2 Chron. 15.2 . so that the way of the Lord is the surest and safest walke that any man can have , The way of the Lord is strength to the upright , Prov. 10.29 . Secondly , unto Humility : If thou be a Vessell of gold , and thy brother but of wood , be not high minded , it is a God that maketh thee to differ , the more bounty God shewes , the more humility he requires . Those b Mines that are richest are deepest , those Stars that are highest seeme smallest , the goodliest buildings have the lowest foundations ; the more God honoureth men , the more they should humble themselves ; the more the fruit , the lower the branch on which it grows ; pride is ever the companion of emptinesse : O how full was the Apostle , yet how c low was his language of himselfe , least of Saints , last of Apostles , chiefe of sinners , no sufficiency to think , no abilities to doe , all that he is , he is by grace ; thus Humility teacheth us in our Operations to draw strength from God , not for our selves ; in our graces to ascribe their goodnesse to God , and their weaknes to our selves . Thirdly , unto dependance and continuall recourse to God , as the fountaine of all good , to keep an open and an unobstructed passage between him and our soule : say not , I have light enough in my house , I may now shut up my windowes , for light within hath dependance upon immediate supplies from the Sun without , and so hath grace upon continuall supplies from the Sun of righteousnesse ; God teacheth even the Husbandman to plow and thresh , Isa. 28.26 . In these things his direction is to be implored : Meddle not then with great and high affairs , without recourse unto him . His name is Counsellor , and his testimonies are Counsellors , let them be the rule and square of all your debates . It is a recorded for the honour of Scipio , that he went first to the Capitoll , and then to the Senate . But you have more noble examples . b David is put to flight , he flyes and prayes ; Ezekiah is at a stand in all his Counsels , he sends to the Prophet and prayes ; Iehosaphat is in great distresse , and knowes not what in the world to doe , but he prayes ; Nehemiah is sore afraid , and hath a Petition to make to the King , but first he makes one to God , and prayes ; when ever the children are come to the birth , and there is no strength to bring forth , all the world cannot furnish you with such another Midwife as prayer , and recourse to God ; it hath delivered even graves of their dead . Therefore let me beseech you , when ever you meet with such difficulties as put you to a stand , that you know not what to advise or resolve upon , goe to your Closets , prostrate your selves at his Throne , whose honour it is to be seene in the Mount , beg counsell of him in whom are hid all the Treasures of wisedome and knowledge . Let it appeare that you seek his face to direct you , and his glory ▪ as the supreme end and designe of all your consultations , and then ●ny whether he be not a present help in trouble , and whether he will not magnifie the wisedome of his Counsell in the perplexitie of yours . Fourthly , unto fidelity , in the use of any good which God bestowes upon u● , for God gives not talents to men , barely to enrich men , but to imploy them ; therefore as the Vessell hath one passage to let the Wine into it selfe , and another to poure it out into the Flaggo● , so we should not only fill our selves by dependance upon God , but should supply our selves by love and service unto our brethren . Right Honourable , This Nation hath put into your hands all that is outwardly deare unto them , their persons , posterities , liberties , estates ; In these sad and wofull distractions , they look upon you as binders , and healers , and standers in the gap , and repayrers of the wast-places ; God hath called you unto an high and a great trust ; and the sad distempers of the Church and State , the distresses and desolations of Ireland , the doubts and feares , the shiverings and convulsions of England , and in these two the interest of all the Protestant Churches call upon you , like the man of Macedonia in Saint Pauls vision , Acts 16.9 . Come and help us . Now in this great strait , when the children are come to the birth , and there is no strength to bring forth , stir up the graces of God in you , call together all that is within you to call upon his name , improve the uttermost of your interests in him for the state of his Church , mannage every one of his gifts to the closing of those miserable breaches which threaten an inundation of calamitie upon us all ; wisedome , and learning , and piety , & prudence , are healing things : Remember ( and O that God would put into the hearts of this whole Kingdome , from the Throne to the Plow to remember ) the fate of a divided Kingdome from the mouth of truth it selfe ; O that we would all remember that misunderstandings , and jealousies , and divisions of heart are an high evidence of Gods displeasure , and that through the wrath of the Lord of Hosts , a Land is darkned , and as it were infatuated , when Manasse is against Ephraim , and Ephraim against Manasse , and every man eateth the flesh of his owne Arme. Isa. 7.9.21 . O let us all remember what it cost Shechem and Abimelech , what it cost Benjamin , and the other Tribes , even the losse of threescore and five thousand men : remember Priamus and his children will laugh , Babylon will clap their hands and wag their head ; no such time for Shishak the Aegyptian to trouble Jerusalem , as when Israel is divided . 2 Chron. 12.2 . Let it never be said of Gods owne people , that they are fallen into the curse of Midianites , and Ammorites , and Edomites , and Philistines to help forward the destruction of one another . O that God would give this whole Nation hearts to consider these things , that he would put a spirit of peace and resolved unity into the minds of this whole people , to be true to their owne happinesse , and by how much the greater are the subtilties of men to divide them , to be so much the more firmly united in prayers to God , and in concord between themselves , that they may not expose their persons , estates , posterities , and ( which is dearest of all ) their Religion , to the craftie and bloodie advantages of the enemies of the Protestant Churches , who in humane view could have no way to overthrow them , but by their own dissentions . I have done with this point , and shall conclude all with a very few words of the next , which is drawn from the scope and connexion of the prayer suggested , to the judgement threatned , It is this ; When temporall judgements are felt or feared , Gods people should pray for spirituall mercies ; Humane sorrows cannot overcome where the joy of the Lord is our strength . Thus the Lord seems to have taught his Apostle , he was under some pressing discomfort , the messenger of Satan sent to buffet him , he prayes for particular deliverance , and God answers him non ad voluntatem sed ad utilitatem , implying a direction unto all such prayers , My grace is sufficient for thee , 2 Cor. 12.9 . When thou feelest a thorn in thy flesh , pray for grace in thy heart , the buffets of Satan , cannot hurt , where the grace of God doth suffice ; so he directeth in time of plague and famine , to pray , and to seek his face , 2 Chron. 7.14 . to look more after his favour than our owne ease ; to be more solicitous for the recovering of his Love , than for the removing of his Rod. This is a true character of a filiall disposition . In the way of thy judgements , even in that way , wherein wicked men fling thee off , and give thee over , and quarrell with thee , and repine against thee , even in the way of ●hy judgements do we wait for thee , and the desire of our soul is more to thy Name , than to our own deliverance , Isa. 26.8 . true Diciples follow Christ , more for his Doctrine than his loaves , and are willing to choose rather affliction than iniquity . The grace and favour of God is life , Psal. 30.5 . better than life , Psal. 63.3 . and therefore must needs be the most soveraigne Antidote to preserve , and to bear up the soul above all other discomforts , whereas if he be angry , no other helps are able to relieve us . Brasse and Iron can fence me against a Bullet or a Sword , but if I were to be cast into a furnace of fire , it would help to torment me , if into a pit of water , it would help to sinke me : Now our God is a consuming fire , and his breath a streame of brimstone . Humane plaisters can never cure the wounds which God makes : where he is the Smiter , he must be the Healer too , Hos. 6.1 . All the Candles in a Countrey are not able to make day there , till the Sunne come : and all the contents of the world are not able to make comfort to the soule , till the Sun of Righteousnesse arise with healing in his wings . In a Mine , if a damp come , it is in vaine to trust to your lights , they will burn blew , and dimme , and at last vanish , you must make haste to be drawne upward if you will be safe . When God sharpneth an affliction with his displeasure , it is vaine to trust to worldly succours , your desires and affections must be on things above , if you will be relieved . There is no remedie , no refuge from Gods anger , but to Gods grace . Bloud letting * is a cure of bleeding , and a burn a cure against a burne ; and running into Go● is the way to escape him , as to close and get in 〈◊〉 him that would strike you , doth avoid the blow . In a tempest at Sea , it is very dangerous to strike to the shore , the safest way is to have Sea-roome , and to keep in the Main still : there is no landing against any tempest of Gods judgements at any shore of worldly or carnall policies , but the way is to keep with him still ; if he be with us in the Ship , the winds and the Sea will at last be rebuked . This then should serve to humble us for our carnall prayers in times of judgement , such as the hungry Raven , or the dry and gaping earth makes , when we assemble our selves for Corne and Wine , for peace and safety , and be in the meane time carelesse whether God receive us graciously or no. God much complains of it , when he slew Israel , the ra●k made him rore , the rod made him flatter , but all was to be rid of affliction : It was the prayer of nature for ease , not of the Spirit for grace , for their heart was not right , Psal. 78.34 , 37. The like he complains of after the Captivity : they fasted and prayed in the fifth moneth ( wherein the City and Temple had bin burned ) and in the seventh moneth ( wherein Gedeliah had bin slain , and the remnant carried captive ) but they did it not out of sinceritie toward God , but out of policie for themselves ; and this he proves by their behaviour after their return . If you had indeed sought me , you would have remembred the words of the Prophets , when Ierusalem was inhabited before , and being returned , would now have put them to practise . But Jerusalem inhabited after the Captivitie , is just like Jerusalem inhabited before the captivitie ; so that from hence it appears , that all their weeping and separating was not for pious , but politique reasons , Zach. 7.5 , 6. And there is nothing under heaven more hatefull , or more reproachfull unto God , than to make Religion serve turns , to have piety lacquey and dance attendance , and be a drudge , and groom to private ends , to make it a cloake to policy , a varnish to rotten wood , silver , drosse to a broken Potsheard . O then when we weep and seperate our selves , let us not think to mock God with empty ceremonies of Repentance , let us not assemble our selves , only to flatter away the rod from our back , and to get peace and security to our owne persons , and then let the favour of God , the power of his Grace , the comforts of his Spirit be as unregarded as before : ( as if we fasted and prayed onely for our backs and bellies , not for our Consciences or conversations ) for be we well assured , he who doth not aske the things which he ought , shall not obtain the things which he asks : such a prayer begs nothing but a deniall . We have now many fasts together , prayed for making up our breaches , for reparing our ruines , for composing our distractions , for reducing this Kingdom unto an happy constitution , for a right understanding between the King and his great Councell . These prayers we have not found yet return like Noahs Dove , with an Olive branch , a gracious answer unto us again . What 's the reason ? Where 's the obstruction ? Is not he a God that heareth prayers ? Is it not his Title ? Doth he not glory in it ? Certainly mercies stop not at God , but at us . We are not straitned in him , but in our own bowels : If there come but a little light into a room , the defect is not in the Sun , but in the narrowness of the window ; if a vessell fill but slowly , the fault is not any emptiness in the Fountain , but the smallness of the pipe . If mercies ripen slowly , or stop at any time in the way , it is not because they are unwilling to come to us , but because we are unfit to enjoy them . Our prayers doubtless , in many of us , have not been words taken from him , but from our own carnal dictates . We would fain have things well in our Country , but have we hitherto looked after our consciences ? The destractions without us , have they driven us to consider the distempers within , or to desire the things above ? The unsetledness of peace in the Kingdom , hath it awakened us to secure our peace with God ? We would fain have better times , but have we yet laboured for better hearts ? we would fain have a right understanding between the King and his great Councel , but have we yet sadly set about it , to have a more clear and sweet Communion between us and our God ? we long to see more good laws , but are we yet come to the care of good lives ? Every one cries out , Who will shew us any good ? but how few think on the light of Gods countenance ? Hence , hence ( Beloved ) is the miscarriage of all our Prayers . If we would seek gods Kingdom , we are promised other things by way of overplus and Accession , as he that buyeth a Treasury of Jewels hath the Cabinet into the Bargain . But when we place our Kingdom in outward comforts , and let our daily bread shut out all the other five petitions out of our prayers ; no wonder if the promises of this life , which are annexed unto Godliness , do not answer those prayers wherein godliness is neglected . It were preposterous to begin the building of an house at the Roof and not at the Foundation Piety is the foundation of prosperity . If you would have your cheldrin like plants & like polished stones , your Garners ful , your Cattel plenteous , no complaining in your streets * ; If you would have the King happy , and the Church happy , and the State happy , and peace and prosperity flourish again ; Let our chief prayer be , Lord make us a happy people by being our God. Give us thy self , thy grace , thy favour , give us renewed hearts , and reformed lives ; let not our sins confute , and outcry , and belie our prayers , and pray them back again without an Answer : And when we seek thee and thy Christ above all , we know that with him thou wilt freely give us all other things . The spiritual good things which we beg , wil either remove , or shelter and defend us from the outward evil things which we suffer . Secondly , this serveth for an instruction unto us touching a sanctified use of Gods judgments , or threatnings : when we learn obedience ( as Christ did ) by the things which we suffer , Hebr. 5.8 . when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that we are chastened and taught together , Psal. 94.12 . when sufferings do quicken spiritual desires , and the more troubles we find in our way , the more love we have to our Country : when we can say , all this is come upon us , and yet we have not forgotten thee , Psal. 44.17 , 18. when we can serve God as wel in plowing and breaking the clods , as in treading out the Corn , Hos. 10.11 . When with Ionah we can delight in him even in the Whales belly , and suffer not our love of him to be quenched with all the waters of the Sea. When we can truly say to him ; Lord love me , and then do what thou wilt unto me ; let me feel thy r●d , rather then forfeit thine affection : when we can look through the Anger of his chastisements unto the Beauty of his Commands , and to the sweetness of his loving countenance , as by a Rain bow we see the beautiful Image of the Suns-light in the middst of a dark and waterish Cloud : when by how much the Flesh is the fuller of pain , by so much prayers are fuller of spirit ; by how much the heavier are our earthly sufferings , by so much the stronger are our heavenly desires : when God threatneth punishments , and we pray for grace , this is a sanctified use of Gods judgments . And this we should all be exhorted unto in the times of distraction , to make it the principal argument of our prayers and study of our lives , to obtain spiritual good things ; and the less comfort we find in the world to be the more importunate for the comforts of God , that by them we may incourage our selves , as David did in his calamity at Ziglag , 1 Sam. 30.6 . when the City Shechem was beaten down to the ground , then the men and women fled to the strong Tower and shut that upon them , Iudg. 9.51 . The name of the Lord is a strong Tower , the Righteous fly to it and are safe , Prov. 18.18 . Herein we shall more honour God when we set him up in our hearts as our fear and treasure , and mourne more towards him , then for the miseries we feel , and suspire more after him , then all the outward contentment which we want . Herein we shall more exercise Repentance , for it is worldly sorrow which droopeth under the pain of the flesh , but godly sorrow is most of all affected with the Anger of God. Herein we shall more prevail with God , the more heavenly the matters of our prayer are , the more prevalent they must needs be with an Heavenly Father ; we have five spiritual petitions unto one for bread ; the more sutable our prayers are to Gods wil , the more easie access they will have to his eare . The Covenant of grace turns precepts into promises , and the spirit of grace turns preceps and promises into prayers . It is not Gods wil that we should live without afflictions , but our sanctification is Gods will , 1 Thes. 4.3 . The more prayers proceed from love , the more acceptable to the God of love ; now prayer against judgments proceeds from fear ; but prayer for grace and favour proceeds from love . Lastly , hereby we shall more benefit our selves ; Gods grace is much better then our owne ease ; It gives us meekness to submit , It gives us strength to bear , It gives us wisedom to benefit by our afflictions . Gods favour is much better then our own ease , and is a recompence for sufferings beyond all their evils . A man would be contented to be loaded with gold , so he might have it for the bearing , though it be heavy , yet it is precious , and Gods favour turns affliction into gold . If he gives quietness , nothing can give trouble , Iob 34.29 . and if he keep back his grace and favour , nothing can give peace ; neither wealth , nor honours , nor pleasures , nor Crowns nor all the world , with the fulness , or rather the emptiness thereof , nor can doe us any good at all . Any thing which wil consist with the reign of lust , with the guilt of sin , with the curse of the Law , with the wrath of God , with horrors of conscience , and with the damnation of Hel , is too base to the called the good of man. To doe judgment , to ●●ve mercy , and walk humbly with God , this is bonum hominis , the good of man , Mich. 6.8 . to fear God , to keep his Commandements , this is totum hominis , the whole end , and happiness of man , Eccles. 12.13 . O then get Remission and Removal of sin , get this bonum hominis , the oyl of grace in your Lamps , the peace of God in your hearts , the streams of the Rivers of God in your consciences , and then , though the earth be moved , and the mountains shake , and the waters roar , what ever distractions , what ever desolations happen , Impavidum ferient ruinae : thou shalt find a Chamber in Gods providence , a refuge in his promises , a Pavilion in the secret of his presence to protect and to comfort thee above them all . THE SECOND SERMON Upon HOSEAH . Ch. 14. Ver. 2. Hos. 14.2.3 . — So will we render the Calves of our lips . 3 Asshur shall not save us , we will not ride upon horses , neither wil we say to the work of our hands , ye are our gods , &c. IN the whole Context we have before observed two general parts . Israels prayer , and Israels promise . The Prayer we have handled , and do now proceed unto the promise , wherein are two things to be considered . 1. The Covenant self . 2. The ground upon which they make it , Gods mercy to the fatherless . First then of the Covenant , wherein they promise two things , 1. Thanksgiving for Gods hearing and Answering of their prayers . 2. A special care for Amendment of their lives . a We wil render the a Calves of our lips ] The Apostle out of the Septuagint reades it , The a fruit of our lips . Hebr. 13.15 . It is the use of the Scripture to describe spiritual duties by expressions drawn from Ceremonies and usages under the Law , as Repentance is called washing , Isa. 1.16 . and prayer , incense . Psal. 141.2 . Rev. 5.8 . and the b rigteousness of Saints , fine linen ( being an allusion to the garments of the Priests ) Rev. 19.8 . and c Christ an Altar , whereby both our persons , and services are sanctified , and accepted . Heb. 13.10 . Rom. 12.1 . 1 Pet. 2.5 . Isa. 56.7 . Thus here , the spiritual sacrifices of praise are called Calves , to shew the end of all sacrifices which were d ordained for the stirring up of spiritual affections , and praises unto God , and also to intimate the vanity of Ceremonial without Real services . The beast on the Altar was but a Carnal , but the faith of the heart , and the confession of the mouth was a Reasonable sacrifice . No point more insisted on in the Prophets then this . Isa. 1.15 . Mich. 6.6 , 7 , 8. Amos 4.4 , 5.5.2.1 . Psalm 50.13.15.69.30 , 31. &c. They had idolatrously dishonoured God with their Calves of Dan and Bethel , and they had carnally and superstitiously placed all worship and holiness in the Calves of the Altar : but now they resolve to worship God neither politickly , after humane inventions , nor perfunctorily , with meer outward ceremonies , but spiritually , and from inward affections . For the lips are moved by the heart . Now Thanksgiving is further called the Calves or sacrifices of the lips , to intimate , that after all Gods rich mercies upon us , in pardoning our sins , and in multiplying his grace , and spiritual comforts upon us , we , like Beggars , have nothing to return but the bare acknowledgments and praises of our lips , words for wonders : And those words too his own gifts , we cannot render them to him , before we have received them from him . Psal. 116.12 , 13. Matth. 12.34 . 1 Chron. 29.16 . Asshur shall not save us ] Unto the general confession of sin intimated in those words , Take away All Iniquity , here is added a particular detestation of their special sins , with a Covenant to forsake them , lest waxing wanton with pardon and grace , they should relapse into them again . The sum is to confess the vanity of carnal confidence , betaking it self to the aid of men , to the strength of horses , to the superstition of Idols for safety and deliverance . All which they are now at last by their experience , and by their Repentance taught to abandon , as things which indeed cannot , and therefore they are resolved shall not save them . By the Assyrian is here intimated All Humane succour procured by sinful correspondence , by a Synecdoche of the part for the whole . But he is particularly mentioned , 1. Because he was the chiefe Monarch of the world , to shew , that the greatest worldly succours are vain , when they are relied up on without , or against God. 2. Because the Scripture takes notice often of it as their particular sin , the sending unto , relying upon , and paying tribute unto him for aid and assistance . Hos. 5.13.7 , 11 , 12. 2 Reg. 15.19 , 20. 3. Because instead of helping , he did greatly afflict them . Their flying to him was like a birds flying into a snare , or a fishes avoiding the pole wherewith the water is troubled , by swimming into the net . 2 Reg. 15.29 . Hos. 13.4 . By Horses we are to understand the military preparations and provisions which they made for themselves , both at home , and from Aegypt , 2 Chro. 1.16 . Isa. 31.1 . By the work of their Hands are meant their Idols which were beholding to their hands for any shape or beauty that was in them . The same hands which formed them , were afterwards lifted up in worship unto them , Isa. 44.10.17.46.6 , 7 , 8. Ier. 10.3.15.6.20 . Act. 19.26 . Time was when we said these are our Gods which brought us up out of Egypt , Exod. 32.4 . 1 Kings 12.28 . but now we will not say so any more , for how can a man be the maker of his Maker ? For in thee the fatherlesse findeth mercy . ] This is the ground of their petition for pardon and grace , and of their promise of praises and Amendment , Gods mercy in hearing the prayers , and in enabling the performances of his people . It is a Metaphor drawne form orphanes in their minoritie , who are 1 Destitute of wisdome and abilities to helpe themselves . 2 Exposed to violence and injuries . 3 Committed for that reason to the care of Tutors and Guardians to governe and protect them . The Church here acknowledgeth her self an out-cast , destitude of all wisdome and strength within , of all succour and support from without , and therefore betaketh her selfe solely unto Gods tuition , whose mercy can and useth to helpe when all other helpe fails . This is the last Link of that golden Chain of Repentance made up of these gradations . 1 An humble Addresse unto God. 2 A penitent confession of sin . 3 An earnest petition against it . 4 An imploring of grace and favour . 5 Thanksgiving for so great benefits . 6 A Covenant of new obedience , and lastly , a confidence and quiet repose in God. Let us now consider what usefull observations the words thus opened will afford unto us . And one main point may be collected from the generall scope of the place . We see after they have petitioned for pardon and grace , they then restipulate and undertake to performe duties of thankfullnesse and obedience . True penitents in their conversion from sin , and humiliation for it , do not onely pray unto God for mercy , but doe further Covenant to expresse the fruits of those mercies in a thankfull and obedient conversation . When first we are admitted into the familie and houshold of God , we enter into a Covenant . Therefore Circumcision , whereby the children of the Jews were first sealed and separated for God , is caled His Covenant , Gen. 17.13 . because therein God did covenant to own them , and they did in the figure covenant to mortifie lust , and to serve him , without which they were in his fight but uncircumcised still . a I will punish saith the Lord all those that are circumcised in uncircumcision ( so the originall runs , Ier. 9.25 . ) and the Nations there mentioned with Iudah , who are said to be uncircumcised , did yet * use circumcision as the Learned have observed , but being out of covenant with God it is accounted to them as uncircumcision , and so was that of the Jews too when they did break Covenant with God. Rom. 2.28.29 . Act. 7.51 . And as the Gentiles being converted are called Iews , and said to be born in Sion , Gal. 6.16 . 1 Cor. 12.2 . Psal. 87.4 , 5· So the Iewes living impenitently are called * Gentiles , Cananites , Amorites , Hittites , Ethiopians , Sodomites . Ezek. 16.3 . Hos. 12.7 . Amos 9.7 . Isa. 1.10 . In like manner Baptisme among Christians is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Learned interpret the Answer or Covenant of keeping a good conscience towards God. 1 Pet. 3.21 . the word signifieth a Question or Interrogation , which some would have to be the consciences making interpellation for it self to God ; others to be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the examining of a mans selfe , like that before the Lords Supper , 1 Corinth . 11.28 . I rather take it as an Allusion to the manner of Iohns Baptisme , wherein the people first confessed , and consequently renounced sinne , and being taken into Christs service , or into that Kingdome of God which was at hand , did enquire after the work which they were to doe . And we finde the same word in Luke , cap. 3.10 . which the Apostle Peter useth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The people asked him saying , what shall we do ? whereby is intimated , An engaging of themselves by a solemne promise and undertaking , to the practise of that Repentance unto which Iohn baptized them . * Whence arose that grave forme of the Ancient Churches , wherein Questions were proposed to the person baptized touching his faith , and Repentance , Renouncing the world , the flesh , and the devill , with a solemne Answer and stipulation obliging thereunto . Which custome seems to have been derived from the practice used in the Apostles time , wherein profession of faith , unfained , and sincere Repentance was made before Baptisme . Act. 2.38.8.37.163.3.19.4 . This is the first dedicating of ou● selves , and entring into a covenant with God , which we may call in the Prophets expression , the subscribing , or giving a mans name to God. Isa. 44.5 . Now the Covenant between us and God being perpetuall , a * Covenant of salt , Ier. 32.40 . 2 Chron. 13.5 . As we are to begin it in our Baptisme , so we are to continue it to our lives end , and upon all fit occasions to repeat , and renew it for our further quickning and remembrancing unto duties . So did David , Psal. 119.106 . so Iacob , Gen. 28.20 , 21 , 22. so Asa and the people in his time , 2 Chron. 15.12.15 . so Hezekiah , 2 Chron. 29.10.30.5.23 . so Iosiah , 2 Chron. 34.31 , 32. so Ezra , and Nehemiah , Ezra . 10.3 . Nehem. 9.38 . The Reasons enforcing this duty may be drawn from severall considerations . 1. From God in Christ , where two strong obligations occurre , namely , the consideration of his dealing with us , and of our Relation unto him . For the former , He is pleased not onely to enter into Covenant with us , but to binde himselfe to the performance of what he promiseth . Though what ever he bestow upon us in all matter of meere , and most free grace , wherein he is no debtor to us at all , yet he is pleased to binde himselfe unto Acts of Grace . Men love to have all their works of favour free , and to reserve to themselves a power of alteration or revocation , as themselves shall please . But God is pleased that his gifts should take upon them in some sense the a condition of Debts , and although he can owe nothing to the creature ( Rom. 11.35 . Iob 22.3.35.7.8 . ) yet he is contented to be a debtor to his own promise , and having at first in mercie made it , his truth is after engaged to the performance of it . Mic. 7.20 . Again , His word is established in heaven , with him there is no variablenes , nor shadow of change , his promises are not yea and nay , but in Christ Amen . 2 Cor. 1.20 . if he speak a thing it shall not fa●le . Iosh. 21.45 . He spake and the world was made , His word alone is a foundation and bottome to the Being of all his Creatures : And yet , notwithstanding the immutable certaintie of his promises , when they are first uttered , for our sakes he is pleased to binde himselfe by further ties . Free mercie secured by a Covenant , and a b firme covenant secured by an Oath . Deat . 7.12 . Luke 1.72 , 73. Heb. 6.17 , 18. that we , who like Gedeon , are apt to call for signe upon signe , and to stagger and be disheartened , if we have not double securitie from God , we whose doubting cals for promise upon promise , as our Ignorance doth for precept upon precept , may by two immutable things , wherein it is impossible for God to lie , have strong consolation . Now if God , whose gifts are free , binde himselfe to bestow them by his promise : If God , whose promises are sure , binde himselfe to perform them by his oath : How much more are we bound to tye our selves by covenant unto God , to doe those things which are our dutie to do , unto the doing whereof we have such infirme principles as are a mutable will , and an unstedfast heart . For the latter , our relation unto him , we are His , not onely by a propertie founded in his soveraigne power and dominion over us , as our Maker , Lord , and Saviour . Psal. 100.3 . 1 Cor. 6.19.20 . but by a propertie growing out of our own voluntary consent , whereby we surrender , and yeeld , and give up our selves unto God. Rom. 6.19 . 2 Cor. 8.5 . we are not onely his people , but his willing people , by the intervention of our own consent . Psal. 110.3 . We give him our hand ( as the expression is , 2 Chron. 30.8 . ) which is an allusion to the manner of Covenants or engagements . Prov. 6.1.17 , 18. Ezek. 17.18 . We offer up our selves as a free oblation , Rom. 15 , 16. and are thereupon called a kind of first fruits . Iam. 1.18 . We are His , as the wife is her Husbands . Hos. 2.19 . Ezek. 16.8 . Now such an interest as this ever presupposeth a contract . As in ancient forms of stipulation there was Asking and Answering . Spondes ? Spondeo . Promittis ? Promitto . Dabis ? Dabo . As in contract of Marriage the mutuall consent is asked and given , Gen. 24.58 . so it is here between God and the soul , the covenant is mutuall , Gen. 17.2 . He promiseth mercie , to be our exceeding great reward , and we promise obedience , to be his willing people , and usually according as is the proportion of strength in our faith to beleeve Gods promises of mercy to us , such is also the proportion of care in our obedience to perform our promises of duty unto him . II. From our selves . And here Covenants are needfull in two respects . 1. In regard of the falsenes , and deceitfulnes of our corrupt hearts in all spirituall duties . The more cunning a Sophister is to evade an argument , the more close and pressing we frame it . The more vigilant a prisoner to make an escape , the stronger guard we keep upon him . Our hearts are exceeding apt to be false with God. One while they melt into promises and Resolutions of obedience , as Pharaoh , and Israel did , Psal. 78.34.37 . and presently forget , and harden again . Lots wife goes out of Sodome for fear of the judgements , but quickly looks back again , out of love to the place , or some other curiosity and distemper of minde . Saul relents towards David , and quickly after persecutes him again . 1 Sam. 24.17.19 . This is the true picture of mans Heart , under a strong conviction , or in a pang of devotion , or in time either of sicknesse , or some pressing affliction , on the Rack , in the furnace , under the r●d , nothing then but vows of better obedience ; all which doe oftentimes dry sudenly away like a morning dew , and whither away like Ionahs gourd . Therefore both to accknowledge , and prevent this miserable perfideousnesse of such Revolting Hearts ; it is very needfull to binde them unto God with renewed Covenants , and since they are so apt with Ionah to runne away and start aside , to neglect Nineveh and to flee to Tarssish , necessary it is to find them out and to bring them home , and as David did , Psal. 57.7 . to fix and fasten them to their businesse , that they may not runne away any more . 2. In regard of the naturall sluggishnesse which is in us unto dutie . We are apt to faint and be weary when we meet with any unexpected difficulties in Gods service , to esteeme the wildernesse as bad as Egypt , to sit downe as Hagar did , and cry , to think that half way to heaven is farre enough , and Almost a Christian , progresse enough , that baking on one side will make the cake good enough , that God will accept of bankrupt-payment , a noble in the pound , part of our hearts and duties for all . We must sometimes venture to leap the hedge , for there is a Lion in the way . Now to correct this Torpor , this Acedia , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostles calls it . 1 Thess. 5.14 . this pusilanimitie , and faint-heartednesse in Gods service , we must bind them on our selves with renewed Covenants , and put to the more strength because of the bluntnesse of the Iron . Eccles . 10.10 . A Covenant doth as it were twist the cords of the Law , and double the precept upon the soul. When it is onely a precept , then God alone commands it , but when I have made it a promise , then I command it and bind it upon my self . The more feeble our hands and knees are , the more care we should have to bind and strengthen them , that we may lift them up speedily , & keep them straight . Hebr. 12.12 , 13. and the way hereunto is to come to Davids resolution , I have purposed that my mouth shall not transgresse . Psal. 17.3 . Emptie velleities , wishings , and wouldings will not keep weak faculties together . Broken bones must have strong bands to close them fast again . A crazie piece of building , must be cramped with Iron barres to keep it from tottering . So if we would indeed cleave to the Lord , we must bring purposes of Heart , and strong resolutions to enable us thereunto . Act. 11.23 . Cleaving will call for swearing . Deut. 10.20 . As it should be our prayer , so also our purpose , to have hearts united to fear Gods Name . Psal. 86.11 . whence the phrases of preparing , fixing , confirming , establishing , rooting , grounding , and other like , so frequently occurring in the Scripture . 2 Chron. 30.19 1 Chron. 29.18 . Eph. 3.17 . Heb. 13.9 . Iam. 5.8 . III. From our Brethren , that by an holy Association and spirituall confederacy in heavenly resolutions , every mans example may quicken his brother , and so duties be performed with more vigour and fervencie , and return with the greater blessings . If fire be in an whole pile of wood , every stick will burn the brighter , the greenest wood that is will take fire in so generall a flame . Men usually have more courage in the body of an Armie , where concurrent shoutings and encouragements do as it were infuse mutuall spirits into one another , then when they are alone by themselves . David rejoyced in but recounting the companies and armies of Gods people when they went up to Jerusalem in their solemne feasts . Psal. 84.7 . And therefore most Covenants in Scripture were generall , and publick , solemnly entred into by a great body of people , as that of Asa , Iosiah , and Nehemiah , the forwardnesse of every man whetting the face of his neighbour . Prov. 27.17 . IV. From the multitudes , strength , vigilancie , malice , assiduous attempts of all our spirituall enemies , which call upon us for the stronger and more united Resolutions . For common adversaries usually gain more by our faintnesse , and divisions , then by their own strength a . Therefore Souldiers use to take an oath of fidelitie towards their Countrey , and service . And b Hannibals Father made him take a solemn oath to maintain perpetuall Hostility with Rome . Such an c Oath have all Christs Souldiers taken , and do at the Lords Supper , and in solemne humiliations , virtually renew the same , never to hold intelligence or correspondence with any of his enemies . The first thing in a Christian mans Armor mentioned by the Apostle , Ephes. 6.14 . is the d Girdle , that which binds on all the other Armour ( for so we read of girding on Armor , Iudg. 18.11 . 1 King. 20.11 . ) and that there , is Truth . Which we may understand either doctrinally , for stedfastnesse and stability of judgement in the doctrine of Christ which we professe , not being carried about with every wind of doctrine , but holding fast the form of sound words , knowing whom we beleeve , and having certainty of the things wherein we have been instructed , ( Ephes. 4.14 . 2 Tim. 1.12 , 13. Luk. 1.4 . ) or else Morally and practically , for stedfastnesse of Heart in the faithfull discharge of those promises which we have made unto God , ( for so faithfulnes is compared to a Girdle , Isa. 11.5 . ) whereby we are preserved from shrinking and tergiversation , in times of triall , and in our spirituall warfare . And this faithfulnesse the more it is in solemne Covenants renewed , the stronger it must needs be , and the better able to bind all our other Arms upon us . Christs enemies will enter into Covenants , and combinations against him , and his Church , Psal. 2.1 , 2.64.5 , 6 . 83.5-8 . Act. 23.12 . Ier. 11.9 . And our a own lusts within us , will many times draw from us oaths and obligations to the fulfilling of them , and make them Vincula Iniquitatis , contrary to the nature of an oath . 1 King. 19.2 . Mar. 6.23 . How much more careful should we be to bind our selves unto God , that our Resolutions may be the stronger , and more united against so many and confederate Enemies ? This point serveth , 1. for a ●ust reproof of those who are so farre from entring into Covenant with God , that indeed they make Covenants with Satan his greatest enemy , and do in their conversations as it were abuse those promises , and blot out that subscription , and te●r off that seal of solemne profession which they had so often set unto the Covenant of obedience . Such as those in the Prophets time who were at an agreement with hell and the grave . Isa. 28.15 . Men are apt to think that none but witches are in covenant with the devill , because such are in the Scripture said to consult with familiar spirits . Deut. 18.11 . But as Samuel said to Saul , Rebellion is as witchcraft . 1 Sam. 15.23 . Every stubborn and presumptuous sinner hath so much of witchcraft in him , as to hold a kind of spirituall compact with the devill . We read of the Serpent and his seed , Gen. 3.15 . of the Dragon and his souldiers , Rev. 12.7 . of some sinners being of * the devill , animated by his principles , and actuated by his will and commands , 1 Ioh. 3.8 . 2 Tim. 2.26 . Satan tempting , and sinners embracing and admitting the temptation upon the inducements suggested , hath in it the resemblance of a covenant or compact . There are mutuall agreements and promises as between Master and Servant , one requiring work to be done , and the other expecting wages to be payed for the doing of it . As in buying and selling one bargains to have a commodity , and the other to have a price valuable for it . Thus we read in some places of the service of sin , Ioh. 8.34 . Rom. 6.16 . 2 Pet. 2.19 . and in others of the wages belonging unto that service . Heb. 11.25 . 2 Pet. 2.15 . Iud. v. 11· and elsewhere of the Covenant ▪ bargain and sale for the mutuall securing of the service , and of the wages ▪ 1 Reg. 21. ●5 . Wicked men sell themselves , chaffer and grant away their time , and strength , and wit , and abilities , to be at the will and disposall of Satan , for such profits , pleasures , honors , advantages , as are laid in their way to allure them , and thus do as it were with cords bind themselves unto sin . Prov. 5.22 . Ahab bought Naboths vineyard of the devill , and sold himself for the price in that purchase . Balaam against the light of his own conscience , and the many discoveries of Gods dislike , never gives over his endeavours of cursing Gods people till he had drawn them into a snare by the Midianitish woman , and all to this end , that he might at last overtake the wages of iniquity which he ran so greedily after . Num● . 22. ●5 : ●1 . Numb . 23.1.14.29 . Numb . 31.16 . Mic. 6.5 . Rev. 1.14 . 2 Pet. 2.15 . Iesabel binds her self by an oath unto murther . 1 Kin. 19.2 . Iudas makes a bargain for his Masters blood , and at once sels a soul , and a Saviour , for so base a price as thirtie pieces of silver . Matth. 26.15 . Profane Esau , make merchandize of his bir●hright , ( whereunto belonged the inheritance , or double portion , the princely power , and the office of priesthood , the blessings , the excellencie , and the government . Gen. 49.4 . 2 Chron. ●9 . 3 . ) all which he parts with for one morsel of meat . Heb 12.16 . being therein a type of all those profane wretches , who deride the wayes of godlinesse , and promises of salvation , drowning themselves in sensuall delights , and esteeming Heaven and Hell , salvation and perdition but as the vain notions of melancholie men ; having no other God but their belly ▪ or their gain . Phil. 3.19 . 1 Tim. 6.5 . So much monstrous wickednesse is there in the hearts of men , that they adde spurs and whips unto an horse which of himself r●sheth into the battell : when the tide of their own lusts , the streame and current of their own head-strong and impetuous affections do carry them too swiftly before , they yet hoise up sail , and as it were spread open their hearts to the winds of tempt●tion , precipitating , and urging on their naturall lusts by voluntarie engagements ; tying themselve yet faster to miserie then Adam by his fall had ●●ed them , and making themselves not by nature onely , but by compact the children of wrath . One makes beforehand a bargain for drunkennesse , another contrives a meeting for uncleannesse , a third enters into a combination for robbery and cozenage ; a fourth makes an oath of revenge and malice , like Ananias and Saphira , they agree together to tempt the Spirit of the Lord. Act. 5.9 . Like Sampsons Foxes , joyn together with firebrands to set the souls of one another on fire , as if they had not title enough to Hell , except they bargained for it anew , and bound themselves as it were by solemne obligations not to part with it again . O that every presumptuous sinner who thus sels himself to do wickedly , would s●riously consider those sad encumbrances that go along with this his purchace . Those who would have estates to continue in such or such a succession as themselves had preintended , have sometimes charged curses and execrations upon those who should alienate , or go about to alter the property and condition of them . These many times are causlesse curses , and do not come : But if any man will needs make bargains with Satan , and be buying of the pleasures of sin , he must know that there goes a curse from heaven along with such a purchase , which will make it at the last but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sweet Bitter , like Iohns Roll which was sweet in the mouth , but bitter in the belly ; like Claudius his mushrome pleasant , but a poison , that will blast all the pleasures of sin , and turn all the wages of iniquity in b Aurum tholosanum , into such gold as ever brought destruction to the owners of it . It is said of Cm Seius , that he had a goodly horse which had all the perfections that could be named for stature , feature , colour , strength , limmes , comelinesse belonging to a horse , but withall this miserie ever went along with him , that whosoever became owner of him was sure to die an unhappy death . This is the misery that alwayes accompanies the bargain of sin , How pleasant , how profitable , how advantageous soever it may seem to be unto flesh and blood , it hath alwayes calamity in the end , it ever expires in a miserable death Honey is very sweet , but it turns into the bitterest choler . The valley of Sodom was one of the most delightfull places in the world , but is now become a dead and a standing lake . Let the life of a wicked man run on never so fluently , it hath a mare mortuum at the dead end of it . O then , when thou art making a Covenant with sin , say to thy soul as Boaz said to his kinsman Ruth , 4. ● , 5. At what time thou buyest it , thou must have Ruth the Moabitesse with it . If thou wilt have the pleasure● , the rewards , the wages of iniquitie , thou must also have the curse and damnation that is entaild upon it ; and let thy soul answer which he there doth , No , I may not do it , I shall marre and spoil a better Inheritance . II. This may serve for an Instruction unto us touching the duties of solemne Humiliation and Repentance , which is the scope of the Prophets direction in this place . We must not think we have done enough when we have made generall Acknowledgements and confessions of sin , and begg'd pardon and grace from God ; but we must withall further binde our selves fast unto God by engagements of new obedience , as holy men in the Scripture have done in their more solemne addresses unto God. Nehem. 9.38 . Psal. 51.12 , 13 , 14 , 15. for without amendment of life prayers are but howlings and abominations . Hose . 7.14 . Prov. 28.9 . Quantum a praeceptis tantum ab auribus Dei longe sumus . No obedience , no audience . A beast will roar when he is beaten ; but men when God punisheth should not onely cry , but covenant . Unto the performance whereof that we may the better apply our selves , let us a little consider the nature of a Religious Covenant . A Covenant is a mutuall stipulation , or a giving and receiving of faith between two parties , whereby they do unanimously agree in one inviolable sentence or resolution . Such a covenant there is between God and true beleevers , He giving himself as a Reward unto them , and they giving themselves as servants unto him . He willing and requiring the service , and they ●illing and consenting to the Reward ; He promising to be their God , and they to be His people . Heb. 8.10 . A notable expression of with joynt and mutuall stipulation we have , Deut. 26.17 , 18. Thou hast avouched the Lord this day to be thy God , and to walk in his wayes , and to keep his statutes and his commandments , and his judgements , and to hearken unto his voice : and the Lord hath avouched thee this day to be his peculiar people , as he hath promised thee , and that thou shouldest keep all his Commandments . And to make thee high above all Nations which hee hath made in praise , and in name , and in honour : and that thou mayest be an holy people unto the Lord thy God as hee hath spoken . Where wee have both the mutuall expressions of intimate relation one to another , and the mutuall engagements unto universall obedience on the one side , and unto high and precious benefits on the other , growing out of that Relation . For because God is mine , I am bound to serve him : and because I am his , He hath bound himselfe to provide for me . We are not now to consider that part of the Covenant which standeth in Gods promise to be our God ( which in generall importeth thus much , Gods giving himself in Christ unto us , and together with Christ , All other goods things . Benefits relative , in justification from sin , and Adoption unto sons . Benefits Habituall , A new nature by Regeneration , A new heart and life by sanctification . A quiet conscience by peace and comfort . Benefits Temporall , in the promises of this life . Benefits eternall , in the glory of the next . Thus is Christ made of God unto us , wisdom , in our vocation , converting us unto faith in him . Righteousnes in our justification , reconciling us unto his Father . Sanctification in our conformity unto him in grace , and Redemption from all evils or enemies which might hate us here , and unto All Glory which may fill and everlastingly satisfie us hereafter . 1 Cor. 1.30 . But wee are now to consider of the other part of the Covenant which concerneth our engagement unto God , wherein we promise both our selves , and our abilities unto him , to be His people , and to do him service . The materiall cause of this Covenant is whatsoever may be promised unto God , and that is first our persons , Secondly our service . Our persons . We are thine . Isa. 63.19 . Giving our own selves to the Lord. 2 Cor. 8.5 . a not esteeming our selves our own : but his that bough● us . 1 Cor. 6.19 . and being willing that he which bought us , should have the property in us , and the possession of us , and the dominion over us , and the liberty to do what he pleaseth with us . Being contented to be lost to our selves , that wee may bee found in him . Phil. 3.9 . If sin or Satan call for our tongue , or heart , or hand , or eye , to answer , these are not mine own , Christ hath bought them , the Lord hath set them apart for himselfe . Psal. 4.3 . They are vessels for the Masters use , 2 Tim. 2.21 . I am but the steward of my self , and may not dispose of my Masters goods without , much lesse against his own will and commands . Our services , which are b matters of necessity , matters of Expediencie , and matters of praise . All which may be made the materials of a Covenant . 1 Matter of Dutie and necessitie . As David by an oath bindes himselfe to keepe Gods righteous judgements . Psal. 119.106 . And the people in Nehemiah's time enter into a curse and an oath to walk in Gods Law , and to observe and do all his commandments . Nehem. 10.29 . 2 Matter of circumstantiall expediency , which in Christian wisdome may be conducent unto the main end of a mans life , or may fit him for any speciall condition which God calleth him unto . So the Rechabites promised their Father Ionadab , and held that promise obligatory in the sight of God , not to drink wine , nor to build houses , &c. Ier. 35.6 , 7. because by that voluntary hardship of life they should bee the better fitted to beare that captivity which was to come upon them . Or because thereby they should the better expres the condition of strangers amongst Gods people , upon whose outward comforts they would not seem too much to in●roach , that it might appear that they did not incorporate with them for meer secular but for spirituall benefits . It was lawfull for Paul to have received wages and rewards for his work in the Gospel as well of the Churches of Achaia , as of Macedonia , and others , as he proveth , 1 Cor. 9.4.14 . yet hee seemeth upon the case of expediencie , that hee might cut off occasion from them that desired occasion , and might the better promote the Gospel , to bind himself by an oath ( for so much those words , The truth of Christ is in me , do import , as the Learned have observed ) never to bee burdensome in that kind unto those Churches . 2 Cor. 11.7 , 12. Lawfull thing● , when inexpedient , and gravaminous , may bee forborn by the bond of a Covenant . 3. Matter of thanksgiving and praises unto God , in which case it was usuall to make and to pay vowes . What shall I render to the Lord for all his benefits towards me ? saith David . I will take the cup of salvation ( as the use of the Jewes was in their feasts and sacrifices of thanksgiving , Luk. 22.17 . ) I will pay my vows unto the Lord. Whereby it appears that godly men when they prayed for mercies , did likewise by v●ws and Covenants bind themselves to return tribute of praise in some particular kinde or other , upon the hearing of their prayers . Psal. 116.12 , 13 , 14. Psal. 123.2 , 3. so Iacob did , Gen. 28.22 . and so Iepthah , Judg. 11.30 , 31. and so Hanna , 1 Sam. 1.11 , 27 , 28. and so Hezekiah , Isa. 38.20 . and so Ionah cap. 1.9 . so Zacheus to testifie his thankfulnesse unto Christ for his conversion , and to testifie his through mortification of covetousnesse , which had been his master●sin , did not onely out of duty make restitution where he had done wrong , but out of bountie did engage himselfe to give the half of his goods to the poor . Luke 19.8 . The formal cause of a Covenant is the Plighting of our fidelitie , and engaging of our Truth unto God in that particular which is the matter of our Covenant . Which is done two wayes . Either by a simple promise and stipulation , as that of Zacheus , or in a more solemn way by the Intervention of an oath , or curse , or subscription , as that of Nehemiah , and the people there . The efficient cause is the person entring into the Covenant . In whom these things are to concurre . 1 A clear knowledge , and deliberate weighing of the matter promised , because a error , deception , or ignorance , are contrary to the formall notion of that consent which in every Covenant is intrinsecall , and necessary thereunto . Non vid●tur consentire qui errat . 2 A b free and willing concurrence . In omni pacto intercedit actio spontanea , and so in every promise . Not but that Authoritie may impose oaths , and those as well promissory , as Assertorie . Genes . 24.3 . 1 Kings 2.42 . Ezra 10.3.5 . as Iosiah made a Covenant and caused the people to stand unto it . 2 Chron. 34.31 , 32. But that the matter of it , though imposed should bee such in the nature of the thing , as that it may be taken in Iudgement , and Righteousnesse , that so the person may not be hamper'd in any such hesitancie of conscience as will not consist with a pious , spontaneous , and voluntarie concurrence thereunto . 3 A power to make the promise , and binde ones self by it c . For a man may have power to make a promise , which is not finally obligatorie , bu● upon supposition ; As a woman might for her own part vow , and by that vow was bound up as to her self , but this bond was but conditionall , as to efficacy and influence upon the effect , to wit , if her husband hear it , and held his peace , Num. 30.3.14 . 4 A power , having made the promise , to perform it ; and this depends upon the nature of the thing ; Which must be first possible , a for Impossibilium nulla est obligatio . No man can bind himselfe to things impossible b . And next lawfull , in regard either of the necessity , or expediencie , or some other allowablenesse in the thing . For Turpe est jure impossibile , we can do nothing but that which we can do rightfully . Sinfull things are in construction of Law impossible , and so can induce no Obligation . c A servant can make no promise to the dishonour or disservice of his Master ; nor a childe or Pupill contrary to the will of his Parent or Guardian : nor a Christian to the dishonour or against the will of Christ whom he serves . In every such sinfull engagement there is intrinsecally dolus , error , deceptio , the heart is blinded by the deceitfulnesse of lust , Ephes. 4.18.22 . Hebr. 3.13 . 2 Pet. 1.9 . 2 Cor. 11.3 . And these things are destructive to the nature of such an action as must ●e deliberate and spontaneous . Promises of this kinde binde to nothing but Repentance . From these considerations we may learn what to judge of th● promises which many men make of doing service unto God. 1 Some joyn in Covenants as the greatest part of that tumultuous concourse of people , who made an uproar against the Apostle , were gathered together , They knew not wherefore . Acts 19.32 . do not understand the things they promise . As if a man should set his hand and seale to an Obligation , and not know the contents or condition of it . Such are all ignorant Christians , who have often renewed their Covenant of new obedience and faith in Christ , and yet know not what the faith of Christ is , or what is the puritie , spiritualnesse , and widenesse of that Law which they have sworne unto . As the Apostle saith of the Jews , If they had known they would not have crucified the Lord of glory , wee may say of many of these , if they knew the purity & holinesse of those things which they have vowed to keep , they either would not have entred into Covenant with God at all , or would bee more conscientious and vigilant in their observation of it . It is a signe of a man desperately carelesse , to run daily into debt , and never so much as remember or consider what hee owes . If there were no other obligation to tye men unto the knowledge of Gods will , this alone were sufficient , that they have undertaken to serve him , and therefore by their own Covenants are bound to know him . For surely many men who have promised repentance from dead works , if they did indeed consider what that Repentance is , and unto what a strict and narrow way of walking it doth confine them , would go nigh , if they durst , to plead an Error in the Contract , and to professe that they had not thought their Obligation had engaged them unto so severe and rigid a service , and so repent of their repentance . But in this case , Ignorance of what a man ought to know , cannot void the Covenant which hee is bound to make , and having made , to keep ; but his Covenant doth exceedingly aggravate his ignorance . 2 Some make many faire promises of obedience , but it is on the Rack , and in the furnace , or as Schollers under the Rod. O if I might but recover this sicknesse , or be eased of this affliction , I would then be a new man , and redeeme my mis-spent time . And yet many of these , like Pharaoh when they have any respite , find out wayes to shift and elude their owne promises , and like melted metall taken out of the furnace , returne againe unto their former hardnesse . So a good Divine observes of the people of this Land in the time of the great sweate in King Edwards dayes ( I wish we could find even so much in these dayes of calamitie which wee are fallen into ) as long as the heat of the plague lasted , there was crying out peccav● , Mercie good Lord , mercy , mercy . Then Lords , and Ladies , and people of the best sort , cried out to the Ministers , for Gods sake tell us what shal we do to avoid the wrath of God. Take these bags , pay so much to such an one whom I deceived , so much restore unto another whom in bargaining I over-reached , give so much to the poore , so much to pious uses , &c. But after the sicknesse was over , they were just the same men as they were before . Thus in time of trouble men are apt to make many prayers , and Covenants , to cry unto God , Arise and save us , Ier. 2.27 . Deliver us this time , Judg. 10.15 . they i●quire early after God , and flatter him with their lips , and own him as their God , and Rock of salvation , and presently start aside like a deceitfull bow● . As Austin notes , that in times of calamitie the very Heathen would flock unto the Christian Churches to bee safe amongst them . And when the Lord sent Lyons amongst the Samaritanes , then they sent to inquire after the manner of his worship . 2 King. 17.25 , 26. Thus many mens Covenants are founded onely in Terrours of conscience . They throw out their sins as a Merchant at Sea his rich commodities in a Tempest , but in a calme wish for them againe . Neither doe they throw away the property over them , but onely the dangerous p●ssession of them . This is not a full , chearfull , and voluntary action , but onely a languid and inconstant velleitie . Contrary to that largenesse of heart , and sixed disposition which Christs own people bring unto his service , as David and the Nobles of Israel offered willingly and with joy unto the Lord. 1 Chron. 29.17 . 3 Since a Covenant presupposeth a power in him that maketh it , both over his own will , and over the matter , thing or Action which he promiseth , so far as to be enabled to make the promise : And since we of our selves have neither will nor deed , no sufficiencie either to think or to perform : Rom. 7.18 . 2 Cor. 3.5 . Phil. 2.12 . Wee hence learne in all the Covenants which we make , not to do it in any confidence of our own strength , or upon any selfe dependance on our own hearts , which are false and deceitfull , and may after a confident undertaking , use us as Peters used him : But still to have our eyes on the aid and help of Gods grace , to use our Covenants as means the better to stir up Gods graces in us , and our prayers unto him for further supplies of it . As David , I will keep thy statutes , but then , doe not thou forsake me . Psal. 119.8 . Our promises of duty must ever be supported by Gods promises of grace when we have undertaken to serve him , we must remember to pray as Hezekiah did , Lord I am weak , do thou undertake for me . Isa. 38.14 . Our good works cannot come out of us , till God do first of all work them in us . Isa. 26.12 . He must performe his promises of grace to us , before we can ours of service unto him . Nothing of ours can go to heaven , except we first received it from heaven . We are able to do nothing but in and by Christ which strengtheneth us , Joh. 15.5 . Phil. 4.13 . So that every religious Covenant which we make hath indeed a double obligation in it ; An obligation to the duty promised , that we may stir up our selves to performe it : and an obligation unto prayer , and recourse to God that he would furnish us with grace to performe it : As hee that hath bound himselfe to pay a debt and hath no money of his own to do it , is constrained to betake himselfe unto supplications that he may procure the money of some other friend . Lastly , the finall cause of a Covenant is to induce an Obligation , where was none before , or else to double and strengthen it where one was before , to be Vinculum conservandae fidei , a bond to preserve truth and fidelity . Being subject unto many temptations , and having backsliding and revolting hearts , apt , if they be not kept up to service , to draw back from it , therefore we use our selves as men do cowardly Souldiers , set them there where they must fight , and shall not be able to run away , or fall off from service . III. This should serve to Humble us upon a twofold consideration . 1 For the falsenesse and unstedfastnesse of our Hearts which want such Covenants to binde them , and as it were fasten them to the Altar with cords : as men put locks and fetters upon wilde horses , whom otherwise no inclosure would shut in . Our Hearts ( as Iacob said of Reuben , Gen. 49.4 . ) are unstable as waters . b Moist bodies ( as water is ) non continentur suis terminis , doe not set bounds to themselves , as solid and compacted bodies do , but shed all abroad , if left to themselves ; the way to keepe them united and together is to put them into a close vessell : so the heart of man can set it self no bounds , but fals all asunder , and out of frame , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostles expression is , 1 Pet. 4.4 . instar Aquae diffluentis , Hebr. 2.1 . if it be not fastned and bound together by such strong Resolutions . Sometimes men either by the power of the word , or by the sharpnesse of some affliction , are quickned and enflamed unto pious purposes , like green wood which blazeth while the bellowes are blowing ; and now they think they have their hearts sure , and shall continue them in a good frame , to morrow shall bee as this day . But presently like an Instrument in change of weather , they are out of tune again , and like the Camelion ▪ presently change colour , and as * Chrysostome saith , the Preacher , of all workmen , seldom findes his work as he left it . Nothing but the grace of God doth ballance and establish the heart , and holy Covenants are an ordinance or means which he hath pleased to sanctifie unto this purpose , that by them , as Instruments , Grace as the principall cause might keep the Heart stedfast in duty . If then Isaiah bewail the uncleannesse of his lips , and Iob suspect the uncleannesse and wandering of his Eyes , what reason have we to be humbled for this unstedfastnesse of our Hearts , from whence the diffluence and loosenesse of every other faculty proceeds ? 2 If we must bewail the falsenes of our Hearts that stand in need of Covenants , how much more should we bewail their perfidiousnesse in the violation of Covenants ? That they take occasion , even by Restraint like a d River that is stopped in his course , to grow more unruly . Or as a man after an Ag●e which took away his stomack , to return with stronger appetite unto sin again . To crucifie our sins , and in repentance to put them , as it were , to shame , and then to take them down from the Crosse again , and fetch them to life , and repent of Repentance . To vow , and after vows to make inquirie , Prov. 20.25 . This is a very ill requitall unto Christ. He came from glory to suffer for us , and here met with many discouragements , not onely from enemies , but from friends and Disciples , Iudas betrayes him , Peter denies him , his Disciples sleep , his kinsfolks stand afarre off ; yet he doth not look back from a Crosse to a Crown , and though he be tempted to come down from the Crosse , yet he stayes it out , that he might love , and save us to the uttermost : but wee no sooner out of Egypt and Sodome , but we have hankering affections to return , at the least to looke backwards again . Engage our selves to be ruled by the Word of the Lord ( as the Jews did . Ier. 42.5 , 6. and with them , Ier. 43.2 . When wee know his Word cavill against it , and shrinke away from our owne resolutions . O how should this humble us , and make us vile in our own eyes ? God is exceeding angry with the breach of but H●mane Covenants , Ier. 34. 18. Ezek. 17.18 . How much more with the breach of Holy Covennants between himself and us , and threatneth severely to revenge the quarrell of his Covenant . Levit. 26.25 . and so doubtlesse he now doth , and will do still , except we take a penitent Revenge upon our selves for it . And therefore , Lastly , having entred into Covenant we should use double diligence in our performance of it . Quickning and stirring up our selves thereunto . 1 By the consideration of the stability of his Covenant with us , even the sure mercies of David ▪ Isa. 54.8 , 9.55.3 . To break faith with a false person were a fault , but to deceive him that never fails nor forsakes us , increaseth both the guilt and the unkindnesse . 2 By consideration of his continued and renewed mercies . If he were a wildernesse unto us , there might be some colour to repent us of our bargain , and to look out for a better service . But it is not onely unthankfulnesse , but follie to make a forfeiture of mercies , and to put God by our breach of Covenant with him , to break his with us too . Ier. 2.5 , 6 , 7.31 . Numb . 14.34 . Ion. 2.8 . 3 By consideration of our Baptisme and the tenor thereof , wherein we solemnly promise to keepe a good conscience , and to observe All things whatsoever Christ commandeth us . 1 Pet. 3.21 . Mat. 28.19 , 20. From which engagement wee cannot recede without the note and infamie of greater perfidiousnesse * . To take Christs pay , and do sin service , to be a subject unto Michael , and a pensioner unto the Dragon , to weare the Liverie of one Master and do the work of another , to be an Israelite in title , and a Samaritan in truth , this is either to forget or to deride our Baptisme . 2 Pet. 1.9 . for therein wee did as it were s●bscribe our names , and list our selves in the Register of Sion ; and as it is an high honour to be enrolled in the genealogies of the Church , so is a great dishonour to be expunged from thence , and to be written in the Earth , and have our names with our bodies putrifie into perpetuall oblivion . Ierem. 17.13 . Nehem. 7.64 , 65. 4 Consider the seale and witnesses whereby this Covenant hath been confirmed . Sealed in our own consciences by the seale of faith , beleeving the Hol●nesse of Gods wayes , and the excellencie of his Rewards , for he that beleeveth hath set to his seale . Joh. 3.33 . mutually attested by our spirits , feeling the sweetnesse of dutie , and by * Gods spirit , revealing the certainty of Reward . Rom. 8.16 . and this in the presence of Angels and Saints , into whose communion wee are admitted , 1 Corinth . 11.10 . Hebr. 12.22 . so that wee cannot depart from this Covenant , without shaming our selves to God , to Angels , to men , and to our own consciences . Yea the Font where we were baptized , and the Table where we have sacramentally eaten and drank the body and blood of Christ , & the very seats where we have sate attending unto his voice , like Ioshua his stone , cap. 24.22 , 27. will be witnesses against us if we deny our Covenant , though there be no need of witnesses against those who have to do with the searcher of hearts , and the Judge of consciences , that consuming fire whom no lead , no drosse , no reprobate silver , no false metall , can endure or deceive , no Ananias or Saphira lie unto without their own undoing . Lastly , let us consider the estate which these Covenants do referre unto , and our Tenure whereunto these services are annexed , which is eternall life . After we have had patience to keep our short Promises of doing Gods will , he will performe his eternall promises , of giving himself unto us . And who would forfeit an inheritance for not payment of a small homage or quitrent reserved upon it ? If we expect eternall life from him , there is great reason we should dedicate a mortall life unto him . Let us not pay our service in drosse , when we expect our wages in gold . THE THIRD SERMON . HOSEAH 14. VER . 2.3 . 2. So will we render the calves of our lips . 3. Ashur shall not save us , we will not ride upon Horses , neither will we say any more to the works of our hands , ye are our Gods ; for in thee the fatherlesse findeth mercy . HAving handled the generall doctrine of our entring into Covenant with God , I shall now proceed unto the particulars which they here engage themselves unto , whereof the first is a solemne Thanksgiving , We will render the calves of our lips . a All the sacrifices of the Jewes were of two sorts . Some were Ilasticall , propitiatory , or expiatory , for pardon of sin , or impetration of favour : others were Eucharisticall sacrifices of praise ( as the peace-offerings , Levit. 7.12 . ) for mercies obtained , Psal. 107.22 . With relation unto these , the Church here , having prayed for forgivenesse of sin , and for the obtaining of blessings , doth hereupon , for the farther enforcement of those petitions , promise to offer the peace-offerings of praise , not in the naked and empty ceremony , but with the spirituall life and substance , viz. the Calves of their lips , which are moved by the inward principles of hearty sincerity and thanksgiving . From hence we learn , that sound conversion and repentance enlargeth the heart in thankfulnesse towards God , and disposeth it to offer up the sacrifice of praise . And this duty here promised , cometh in this place under severall considerations , for we may consider it . I. Ut materiam pacti , as the matter of a Covenant or compact , which we promise to render unto God in acknowledgment of his great mercy in answering the prayers which we put up unto him for pardon and grace . It is observable that most of those Psalmes wherein b David imploreth helpe from God , are closed with thanksgiving unto him , as Psal. 7.17.13 , 6.56 , 12 , 13 , 57 , 7 , 10 , &c. David thus by an holy craft insinuating into Gods favour , and driving a trade between earth & heaven , receiving and returning , importing one commodity , & transporting another , letting God know that his mercies shall not be lost , that as he bestows the comforts of them upon him , so he would returne the praises of them unto heaven again . c Those CounCountries that have rich & staple commodities to exchange and return unto others , have usually th freest and fullest trafick and resort of trade made unto them . Now there is no such rich return from earth to heaven as praises ; This is indeed the onely tribute we can pay unto God , to value , and to celebrate his goodnesse towards us . As in the fluxe and refluxe of the sea , the water that in the one comes from the sea unto the shore , doth in the other but run back into it self again : so praises d are as it were the returne of mercies into themselves , or into that bosom and fountain of Gods love from whence they flowed . And therefore the richer any heart is in praises ▪ the more speedy & copious are the returnes of mercy unto it ; God hath so ordered the creatures amongst themselves , that there is a kinde of naturall confederacy , and mutuall negotiation amongst them , each one receiving and returning , deriving unto others , & drawing from others what serves most for the conservation of them all , and every thing by various interchanges and vicissitudes flowing backe into the originall from whence it came : thereby teaching the souls of men to maintain the like spirituall commerce & confederacie with heaven , to have all the passages between them and it open and unobstructed , that the mercies which they receive from thence , may not be kept under , and imprisoned in unthankfulnesse , but may have a free way in daily praises to return to their fountain again . Thus Noah , after his deliverance from the flood , built an Altar , on which to sacrifice the sacrifices of thanksgiving , that a● his family by the Ark was preserved from perishing , so the memory of so great a mercy might in like manner by the Altar be preserved too , Gen. 8.20 . So Abraham after a weary journey being comforted with Gods gracious appearing and manifestation of himself unto him , built an Altar , and called on the Name of the Lord , Gen. 12.7 . and after another journey out of Egypt , was not forgetfull to returne unto that place againe , Gen. 13.4 . Gods presence drawing forth his praises , as the returne of the Sun in a spring and summer , causeth the earth to thrust forth her fruits and flowers , that they may as it were meet , & do homage to the fountain of their beauty . If Hezekiah may be delivered from death , Isa. 38.20 . If David from guilt , Psal. 51.14 . they promise to sing aloud of so great mercy , and to take others into the consort , I will teach transgressours thy way , and we will sing upon the stringed instruments . Guilt stops the mouth , and makes it speechlesse , Matth. 22.12 . that it cannot answer for one of a thousand sins , nor acknowledge one of a thousand mercies . When Iacob begged Gods blessing on him in his journy , he vowed a vow of obedience and thankfulnesse to the Lord , seconding Gods promises of mercy , with his promises of praise , and answering all the parts thereof , If God will be with me , and keep me , I will be his , and he shall be mine . If he single out me and my seed , to set us up as marks for his Angels to descend unto with protection and mercy , and will indeed give this Land to us , and returne me unto my fathers house ; then this stone which I have set up for a pillar & monument , shall be Gods house , for me and my seed to praise him in ; and accordingly we finde he built an Altar there , and changed the name of that place , calling it the House of God , and God , the God of Bethel . And lastly , if God indeed will not leave nor forsake me , but will give so rich a land as this unto me , I will surely return a homage back , and of his own , I will give the tenth unto him againe . So punctuall is this holy man to restipulate for each distinct promise a distinct praise , and to take the quality of his vows from the quality of Gods mercies , Gen. 28. v. 20.22 . compared with v. 13.15 . Gen. 35.6.7.14 ▪ 15. Lastly , Ionah out of the belly of Hell cries unto God , and voweth a vow unto him , that he would sacrifice with the voice of thanksgiving , and tell all ages , that salvation is of the Lord , Ionah 2.9 . Thus we may consider praises as the matter of the Churches Covenant . II. Ut fructum poenitentiae , as a fruit of true repentance , and deliverance from sin . When sin is taken away , when grace is obtained , then indeed is a man in a right disposition to give praises unto God : When we are brought out of a wildernesse into Canaan , Deut 8.10 . out of Babylon unto Sion , Jer. 30.18.19 . then saith the Prophet , Out of them shall proceed thanksgiving , and the voice of them that make merry , &c. When Israel had passed thorow the red Sea , and saw the Egyptians dead on the shore , the great type of our deliverance from sin , death , and Satan , then they sing that triumphant Song , Moses and the men singing the Song , and Miriam and the women answering them , and repeating over again the burden of the Song , Sing to the Lord , for he hath triumphed gloriously , the Horse and his rider hath he thrown into the Sea , Exod. 15.1.20.21 . When a poore soule hath been with Ionah in the midst of the seas , compassed with the floods , closed in with the depths , brought downe to the bottom of the mountaines , wrapt about head and heart , and all over with the weeds , and locked up with the bars of sin and death , when it hath felt the weight of a guilty conscience , and been terrified with the fearful expectation of an approaching curse , lying as it were at the pits brinke , within the smoak of hell , within the smell of that brimstone , and scorchings of that unquenchable fire which is kindled for the divel and his angels : and is then by a more bottomles & unsearchable mercy brought unto dry land , snatched as a brand out of the fire , translated unto a glorious condition , from a Law to a Gospel , from a cu●se to a Crown , from damnation to an inheritance , from a slave to a Sonne , then , then onely , never till then , is that soul in a fit disposition to sing praises unto God , when God hath forgiven all a mans iniquities , and healed all the diseases of his soul , and redeemed his life from destruction , or from hel ( as the Chaldee rendreth it ) and crowned him with loving kindnesse and tender mercies , turning away his anger , and revealing those mercies which are from everlasting c in election unto everlasting in salvation , removing his sins from him as far as the East is from the West ; then a man will call upon his soule over and over againe , and summon every faculty within him , & invite every creature without him to blesse the Lord , and to ingeminate praises unto his holy name , Psal. 103.1.4.20.22 . And as David there begins the Psalme , with Blesse the Lord O my soul , and ends it with blesse the Lord O my soul : so the Apostle making mention of the like mercy of God unto him , and of the exceeding abundant grace of Christ , in setting forth him who was a blasphemer , a persecutor , and injurious , as a patterne unto all that should beleeve on him unto eternall life , begins this meditation with praises , I thank Christ Iesus our Lord ; and ends it with praises , unto the King eternall , immortall , invisible , the onely wise God , be honour and glory for ever and ever , Amen . 1 Tim. 1.12.17 . It is impossible that soule should be truly thankfull unto God , which hath no apprehensions of him , but as an enemie , ready to call in , or at the least to curse all those outward benefits which in that little interim and respite of time between the curse pronounced in the Law , and executed in death , he vouchsafeth to bestow . a And impenitent sinners can have no true notion of God but such . And therefore all the verball thanks which such men seem to render unto God for blessings , are but like the musick at a Funerall , or the Trumpet before a Judge , which gives no comfortable sound to the mourning wife , or to the guilty prisoner . III. Vt medium Impetrandi . As an Argument and motive to prevail with God in prayer . For the Church here Praies for pardon , for grace , for healing , not onely with an eye to its own benefit , but unto Gods honour . Lord , when thou hast heard and answered us , then we shall glorifie thee . Psa. 50.15 . I shall praise thee , saith David , for then hast heard me , and art become my salvation . Psal. 118.21 . It is true , if God condemne us , he will therein shew forth his owne glory , 2 Thes. 1.9 . as he did upon Pharaoh . Rom 9.17 . In which sence the strong and terrible ones are said to glorifie him , Isay. 25.3 . Because his power in their destruction is made the more conspicuous : But we should not therein concurre unto the glorifying of him . The grave cannot praise him , they that goe downe into the pit cannot celebrate his name . Ps. 30.9 , 88 , 10 , 11. The living , the living they shall praise thee . Isa. 38.19 . This is a frequent argument with David whereby to prevail for mercy , because else God would lose the praise which by this meanes he should render to his name . Psal. 6.4.5.118.17 . &c. God indeede is All-sufficient to himself , and no goodnes of ours can extend unto him . Iob 22.2 , 35 , 7. g Yet as Parents delight to use the labour of their children in things which are no way beneficiall unto themselves : so God is pleased to use us as instruments for setting forth his glory , though his glory stand in no neede of us , though we cannot adde one Cubit thereunto . He hath made all men h in usu● profundarum cogitationum suarum , unto the uses of his unsearchable Councells . He hath made all things for himselfe , yea even the wicked for the day of evill . Prov. 16.4 . Yet he is pleased to esteeme some men meete for uses , which others are not , 2 Tim. 2.21 . and to set apart some for himselfe ▪ and for those uses . i Psal. 4.3 . Isay. 43.21 . h God by his wisedome ordereth , and draweth the blind and brute motions of the worst creatures unto his own honour , as the huntsman doth the rage of the dog to his pleasure , or the Marriner the blowing of the winde unto his voyage , or the Artist the heate of the fire unto his worke ; or the Phisician the bloudthirstinesse of the Leech unto a cure . But godly men are fitted to bring actually glory unto him , to glorify him doingly . 1 Cor. 10 . 3● ▪ 31. Ephe. 1.11 , 12. And this is that which God chiefly takes pleasure in . Our Saviour bids his disciples cast their net into the Sea , and when they had drawn their net , he bids them bring of the fish which they had then caught , and yet we finde that there was a fire of coales , and fish laid thereon , and bread provided on the land before . Iohn 21.6 , 9 , 10. Thereby teaching us that he did not use their industrie for any neede that he had of it , but because he would honour them so far as to let them honour him with their obedience . And therefore even then when God tells his people that he needed not their services , yet he calls upon them for thanksgiving . Psal. 50.9 , 14. This then is a strong argument to be used in praier for pardon , for grace , for any spirituall mercie . Lord , if I perish , I shall not praise thee , I shall not be meete for my Masters uses . Thy glory will onely be forced out of me with blowes , like fire out of a flint , or water out of a rock . But thou delightest to see thy poore Servants operate towards thy glory , to see them not forced by power but by love to shew forth thy praises . And this we shall never doe till sinne be pardoned . God can bring light out of light , as the light of the Starres out of the light of the Sun , and he can bring light out of darkenes , as he did at first ; but in the one case there is a meetnes for such an use , in the other not . Now we are not meete Subjects for God to reap honor from , till sinne be pardoned , till grace be conferred . Then we shall give him the praise of his mercy in pittying such grievous sinners , and the praise of his power and wisedome in healing such mortall diseases , and the praise of his glorious and free grace in sending Salvation to those that did not inquire after it , and the praise of his patience in forbearing us so long , and waiting that he might be gracious , and the praise of his wonderfull providence in causing all things to worke together for our good : and the praise of his justice by taking part with him against our own sinnes , and joyning with his grace to revenge the bloud of Christ upon them . A potsheard is good enough to hold fire , but nothing but a sound and pure vessell is meete to put wine or any rich depositumn into . IV. Vt principium operandi , As a principle of Emendation of life , and of new Obedience . Lord take away iniquity and receive us into favour , then will we be thankfull unto thee , and that shall produce amendment of life ; Ashur shall not save us , neither will we ride upon horses , &c. A thankefull apprehension of the goodnes of God in forgiving , giving , saving , honouring us , is one of the principall foundations of sincere obedience . Then the Soule will thinke nothing too good for God , that hath shewed himselfe so good unto it . What shall I render unto the Lord for all his benefits ? saith the Prophet David . Psal. 116.12 . and a little after it followes , O Lord , truly I am thy servant , I am thy servant , and the Son of thine Handmaide ; that is , an Home-borne servant , thine from my mothers wombe . It is an allusion to those who were borne of Servants in the House of their Masters , and so were in a condition of Servants . Pa●tus sequitur vent●em . If the mother be an Handmaide , the childe is a Servant too , and so the Scripture calleth them filios domus , children of the house Gen. 14. 14 , 15 , 3 , 17 , 12. Lev. 22 , 11. Ecclesi . 2.7 . His heart being enlarged in thankfulnesse , presently minded him of the deep ingagements that did bind him unto Service even from the wombe . True filiall and Evangelicall obedience ariseth from faith and love . Faith shewes us Gods love to us , and therby worketh in us a Reciprocal love unto him , We love him , because he loved us first . 1 John 4.19 . This is the only thing wherein a Servant of God may answer him , and may de simili mutuam rependere vicem , as Berna●d speakes , returne back unto God what he gives unto him . b If he be angry with me , I must not be angry again with him , but feare and tremble , and begge for pardon . If he reprove me , I must not reprove but justifie him : If he judge me , I must not judge but adore him . But if he love me , I must take the boldnes to love him againe , for therefore he loves that he may be loved . And this love of ours unto Christ makes us ready to do every thing which he requires of us , because we know that he hath done much more for us then he requireth of us . The love of Christ saith the Apostle , constraineth us , because we thus judge , that if one dyed for all , then were all dead , that is either dead in and with him in regard of the guilt and punishment of sin , so as to be freed from the damnation of it , or dead by way of conformity unto his death , in dying unto sinne , and crucifying the old man , so as to shake off the power and strength of it . And the fruite of all , both his dying and our loving , is this , That we should not live unto our selves , but unto him that dyed for us and rose again . Thus love argues from the greater to the lesser , from the greatnes of his work for us to the smalnes of ours unto him ; If he died to give us life , then we must live to doe him Service . k Feare produceth onely servile & unwilling performances , as those fruites which grow in Winter , or in cold Countries , are sowre , unsavoury , and unconcocted ; but those which grow in Summer , or in hotter Countries , by the warmth and influence of the Sun are sweet and wholesome : such is the difference between those fruits of obedience which feare and which love produceth . The most formall principle of obedience is love , and the first beginings of love in us unto God arise from his mercies unto us being thankfully remembred ; & this teacheth the soule thus to argue , God hath given deliverances unto me , and should I breake his Commandements ? Ezra 13.14 . Christ gave himselfe to redeeme me from all iniquity , and to make me in a speciall manner his owne , therefore I must be zealous of good workes . Tit. 2.14 . therefore I must shew forth the vertues of him that called me out of darkenes into his marvellous Light. 1 Pet. 2.9 . No more frequent , more copious common place in all the Scriptures then this to call for obedience , and to aggravate disobedience by the consideration of the great things that God hath done for us . Deut. 13.20 , 21 , 11 , 7 , 8 , 29 , 32 , 6 , 7. Iosh. 24.2 , 14. 1 Sam. 12.24 , Isay. 1 , 2. Ier. 2.5 , 6. Hos. 2.8 . Mic. 6.3 , 5. In the a Law a Ransomed man became the Servant of him that bought and delivered him : and upon this argument the Apostle calls for obedience . Ye are not your owne , but you are bought with a price , therefore glorifie God in your body , and in your spirits , wh●ch are Gods. 1 Cor. 6.19 , 20. We have but the use of our selves , the property b is his , and we may do nothing to violate that . V. Ut instrumentum divinae gloriae . As a meanes and instrument of publishing Gods praises . There is an Emphasis in the word Lips. Sometimes it is a diminutive word , taking away from the duty performed , as Matth. 15.8 . This people honour me with their lips , but their heart is far from me . But here it is an Augmentative word , that enlargeth the duty , and makes it wider . I will sacrifice unto thee saith Ionah , with the voice of thanksgiving , Jonah 2.9 . God regardeth not the sacrifice if this be not the use that is made of it , to publish and celebrate the glory of his name . The outward ceremony is nothing without the thankfulnes of the heart and the thankfulnes of the heart is too little , except it have a voice to proclaime it abroad , that other may learn to glorifie and admire the works of the Lord too . It is not enough to Sacrifice , not enough to sacrifice the sacrifices of thanksgiving , except withal we declare his works with rejoycing , psal . 107.22 . There is a private thankfulnes of the Soul within it self , when meditating on the goodnesse of God , it doth in secret returne the tribute of an humble and obedient heart back again unto him , which is to praise God on the Bed : and there is publick thanksgiving , when men tell of the wondrous works of God in the great Congregation of his Saints , Psal. 149.1.5 . Psal. 26.7.12 . Now here the Church promiseth this publick thanksgiving , it shal not be the thankfulnesse of the heart onely , but of the lips too . As it is noted of the thankfull Leper , that with a loud voice he glorified God , Luke 17.15 . The living , the living shall praise thee , saith Hezekiah ; but how should they doe it ? The fathers to the children shall make known thy truth , Isay 38.19 . There are some affections and motions of the heart that do stop the mouth , are of a cold stupefactive , and constringent nature , as the sap staies and hides it selfe in the root while it is winter . Such is fear and extremity of griefe . Come saith the Prophet , Let us enter into our defenced cities , and let us be silent there , for the Lord our God hath put us to silence , Jer. 8.14 . Isai. 10.14 . Other affections open the mouth , are of an expansive & dilating nature , know not how to be straitned or suppressed , and of all these , joy , and sense of Gods mercy , can least contain it self in the compasse of our narrow breast , but will spread and communicate it selfe to others . A godly Heart is in this like unto those flowers which shut when the Sun sets , when the night comes , & open again when the Sun returnes and shines upon them . If God withdraw his favor , and send a night of affliction , they shut up themselves , and their thoughts in silence ; but if he shine again , and shed abroad the light and sense of his love upon them , then their heart & mouth is wide open towards heaven in lifting up praises unto him . Hannah prayed silently so long as she was in bitternes of soul , and of a sorrowfull spirit , 1 Sam. 1 . 1● , 15. but as soon as God answered her prayers , and filled her heart with joy in him , presently her mouth was enlarged into a Song of thanksgiving ▪ Chap. 2.1 . There is no phrase more usual in the Psalmes , then to sing forth praises unto God , & it is not used without a speciall Emphasis . For it is one thing to praise , and another to Sing praises , Psal. 146.2 . This is , to publish , to declare , to speak of , abundantly to utter the memory of Gods great goodnesse , that one generation may derive praises unto another , as the Expressions are , Psa. 145.4.7 . And therefore we finde in the most solemn thanksgivings , that the people of God were wont in great companies , and with musicall instruments to sound forth the praises of God , and to cause their joy to be heard afar off , Neh. 12.27 , 31 , 43. Isai. 12.4 , 5 , 6. Ier. 31.7 . This then is the force of the expression , Lord when thou hast taken away iniquity , and extended thy grace and favour to us , we will not onely have thankfull hearts , every man to praise thee by himselfe ; but we will have thankfull lips to shew forth thy praise , we will stir up and encourage one another , we will tell our children , that the generations to come may know the mercy of our God. This is a great part of the Communion of Saints to joyne together in Gods prayses . There is a Communion of Sinners , wherein they combine together to dishonour God , and encourage one another in evil , Psal. 64.5 . Psal. 83.5.8 . Prov. 1.10 11. Eve was no sooner caught her self , but she became a kinde of Serpent , to deceive and to catch her husband . A Tempter hath no sooner made a Sinner , but that Sinner will become a Tempter . As therefore Gods Enemies hold communion to dishonour him : so great reason there is that his servants should hold Communion to praise him , and to animate and hearten one another unto duty , as men that draw at an anchor , and Souldiers that set upon a service , use to do with mutual incouragements , Isai. 2.3 . Zach. 8.21 . Mal. 3.16 . The Holy Oyle for the Sanctuary was made of many spices compounded by the art of the Perfumer , Exod. 30.23 , 24.25 . to note unto us that those duties are sweetest which are made up in a Communion of Saints , each one contributing his influence and furtherance unto them . As in windes and rivers where many meet in one they are strongest ; and in Chaines and Jewels where many links and stones are joyned in one , they are richest . All good is diffusive , like Leven in a lump , like sap in a root ; it wil finde the way from the heart to every faculty of soul and body , and from thence to the ears and hearts of others . Every living creature was made with the seed of life in it , to preserve it self by multiplying , Gen. 1.1.11.12 . And of all seeds that of the Spirit , and the Word ( 1 Ioh. 3.9 . 1 Pet. 1.23 . ) is most vigorous , and in nothing so much as in glorifying God , when the joy of the Lord , which is our strength , doth put it self forth to derive the praises of his Name , and to call in others to the celebration of them . From all which we learn , 1. By what means ( amongst many others ) to try the truth of our conversion ; namely , by the life and workings of true Thankfulnesse unto God for pardon of sin , and accepting into favour . Certainly when a man is converted himself , his heart will be enlarged , and his mouth will be filled with the praises of the Lord ; he will acquaint others what a good God he is turned unto . If he have found Christ himself , as Andrew and Philip , and the woman of Samaria did , he will presently report it to others ▪ and invite them to come and see , Ioh. 1.41.46 . Ioh. 4.29 . If Zacheus be converted , he receiveth Christ joyfully , Luk. 19.6 . If Matthew be converted , he entertains him with a feast , Luk. 5.29 . If Cornelus be instructed in the knowledge of him , he will call his kinsfolke and friends to partake of such a banquet , Acts 10.24 . If David be converted himself , he wil endeavour that other sinners may be converted too , Psa. 51.13 . and will shew them what the Lord hath done for his soul. The turning of a sinner from evill to good , is like the turning of a Bell from one side to another , you cannot turn it , but it will make a sound , and report its own motion . He that hath not a mouth open to report the glory of Gods mercy to his soul , and to strengthen and edifie his brethren , may justly question the truth of his own conversion . In Aarons garments ( which were types of holinesse ) there were to be golden Bells and Pomegranates , which ( if we may make any allegoricall application of it ) intimateth unto us , That as a Holy life is fruitfull and active in the duties of spirituall obedience , so it is loud and vocall in sounding forth the praises of God , and thereby endeavouring to edifie the Church . Gedeons Lamps and Pitchers were accompanied with Trumpets ; when God is pleased to put any light of grace into these earthen vessels of ou●s , we should have mouthes full of thankfulnesse to return unto him the glory of his goodnesse . And as that repentance is unsound which is not accompanied with thankfulnesse , so that thankfulnesse is but empty and hypocriticall , which doth not spring-out of sound repentance ; we use to say that the words of Fools are in labris nata , borne in their lips : but the words of wise men are E sulc●pectoris , drawn up out of an inward judgement . The Calves of the lips are no better then the Calves of the Stall in Gods account , if they have not an heart in them . Without this the promise here mad to God would be no other then that with which nurses deceive their little children , when they promise them a gay golden new nothing . Praise in the mouth without repentance in the heart , is like a Sea-weed that grows without a root . Like the powring of Balme and Spices upon a dead body , which can never thorowly secure it from putrefaction . Like a perfume about one sick of the plague , whose sweet smell carries infection along with it . It is not the mentioning of mercies , but the improving of them unto piety , which expresseth our thankfullnesse unto God. Gods sets every blessing upon our score , and expects an answer and returne suteable . He compares Corazin and Bethsaida with Tyre●nd ●nd Sidon ; and if their lives be as bad as these , their punishment shall be much heavier , because the mercies they enjoyed were much greater . The not using of mercies is the being unthankfull for them . And it is an heavie account which men must give for abused mercies , Deut. 32.6 . Amos 2.9.13 . Luke 13 ▪ 7. Heb. 6.7 . Sins against mercy and under mercy , are the first ripe fru●● ; when the Sun shines hottest , the fruits ripen fastest , Amos 8.1.2 . Ier. 1.11.12 . God doth not beare so long with the provocations of a Church , as of those that are not a people ; the sins of the Amorites were longer in ripening , then the sins of Israel . When judgement is abroad , it will begin at the House of God. II. We should be so much the more earnestly pressed unto this , by how much it is the greater evidence of our conversion unto God , and by how much more apt we are to call for mercies when we want them , then with the Leper to returne praises when we do enjoy them . Ten cried to be healed , but there was but one that returned glory to God. Vessels will sound when they are empty , fill them and they are presently dumb . When we want mer●cies , then with Pharaoh wee cry out for pardon , for peace , for supplies , for deliverances ; but when prayers are answered , and our turne served , how few remember the method which God prescribes , Call on me in the day of trouble , I will hear thee , and th●n shalt glorifie me . Psal. 50.15 . yea how many like Swine trample on the meat that feeds them , and tread under foot the mercies that preserve them ? How many are so greedily intent upon the things they desire , that they cannot see nor value the things they enjoy . Omni● festinatio caeca est . It is noted even of good King Hezekiah , that he did not render according to the benefits which he had received , 2 Chron. 32.25 . Therefore we should be exhorted in our prayers for pardon and grace , to do as the Church here doth , to promise the Sacrifices of Thankfulnesse and obediene , not as a price to purchase mercy ( for our good extends not unto God , Psal. 16.2 ) but as a tye and obligation upon our selves , to acknowledge and return the praise of mercy to him that gives it . And this the Apostle exhorteth us unto , that our requests should be made known unto God , not onely with prayer and supplication , but with Thankesgiving , Phil. 4.6 . 1 Thess. 5. 17.18 . 1 Tim. 2.1 . which we finde to have been his own practice . Eph. 3 , 14.20.21 . We should keep a Catalogue of Gods mercies to quicken us unto dutie , as well as a Catalogue of our own sins to make us cry for mercy . And unto this duty of Thanksgiving we may be excited , I. By the consideration of Gods greatnesse . Great is the Lord , and therefore greatly to be praised , Psal. 145.3 . The praises of God should be according to his Name , Ps. 48.10 . Ps. 96.8 . All things were made for no other end , but to return glory to him that made them . Because al things are of him , therfore all must be to him , Ro. 11.36 And this the very Figure of the world teacheth us . For a Circular line ends where it began , and returns back into its originall point , by that means strengthning and preserving it self . For things are usually strongest when nearest their originall , and the more remote from that , the weaker they grow . As a tree is strongest at the root , and a branch or bough next the trunk or stock , and the further out it grows from thence , the smaller and we●ker it grows too ; and the further it is from the originall of its being , the nearer it is unto not . Being . So all creatures are hereby taught both for preservation of that being they have , & for supply of what perfections they want , and in both , for the setting forth of the greatnesse of their Maker , ( out of whose infinite Being all finite beings are sustained & perfected ) to run back unto God , for whose sake they are , and have been created . Rivers come from the Sea , and therefore run back into the Sea again ; The trees receive sap from the earth , and within a while pay it back in those leaves that fall down to the earth again . Now as God hath made all creatures thus to shew forth the glory of his greatnes , so he will have them do it by these Principles , and in that maner of working which he hath planted in them . Inanimate and meere naturall crea●ures are bid to praise the Lord , Psal. 148.8.9 . but this ●hey do blindly and ignorantly , like the arrow which flies toward the marke , but understandeth not its own motion , being directed thither by an understanding without and above it self . And thus when every thing by the naturall weight and inclination of its own form moveth to the place where it may be preserved , or draweth to it those further degrees of perfection , whereby it may be improved , and have more of being communicated to it , it may truly be said to praise the Lord , in that it obeyeth the Law which he planted in it , and is by his wise providence carried back towards him , to derive its conservation & perfection from the same fountain from whence it s Being did proceed . But now reasonable creatures being by God enriched with Internall knowledge , and that knowledge in his Church exceedingly raised by his manifestation of himself as their utte●most blessednesse in the Word unto them , He therefore requires that we should worke actively , and with intention of the End for which he made us , guiding all our aimes and inclinations towards his glory by that internall knowledge of his Excellency which he hath implanted in us , and revealed to us . And indeed all other creatures are in this sense said to glorifie God , because the infinite power , wisdom , goodnesse , and perfection of God which are in their beings and workings so notably relucent , do become the object of reasonable creatures , to contemplate upon , and by that means draw forth admiration and adoration of him . II. By the consideration of Gods goodnesse . He deserves it at our hands . He gives more to us then we are able to render unto him . The Sun shines on the Moon with his own glorious light , the Moon ret●rns but a 〈◊〉 spotted light upon the world . We can return nothing unto God , but that which is his own , 1 Chro. 29.16 . and it goes not with that purity from us as it came unto us , We cannot send forth a thought round about us , but it w●ll returne with a report of mercy , and that mercy calls for a returne of praise . a But above all , the goodnesse of God mentioned in the text , Taking away iniquity , and receiving graciously , this calls for the Calv●s of the lips to be offered , as in the new Moons , with Trumpets and solemnity , Num ▪ 10.10 . The beams of the Sun the more directly they fall on the body of the Moone , doe fill it with the more abundant light : so the more copious and notable Gods mercies are unto us , the more enlarged should our praises be unto him . Therefore true Penitents that have more tasted of mercy , are more obliged unto thanksgiving , Psal. 147.20 . Excellent speech is not comely in the mouth of fools , Prov. 17.7 . But Praise is comly for the upright , Psal. 33.1 . For as God is most dishonoured by the sinnes of holy men when they are committed against light , and break forth into scandall , as a b spot in silk is a greater blemish then in Sackcloth , 2 Sam 12.14 . So is he most honoured by the confession and praises of holy men , because they know more of his glory and goodnesse then others , and can report greater things of him . Wicked men speak of God by hear-say , and by notion onely , but holy men by c intimate Experience , as the Queen of Sheha knew more of Solomons wisdom from his mouth , then from his fame . He that sees but the outward Court and buildings of a Palace , can say it is a glorious place : but he that like the Ambassadours of the King of Babylen in Hezekiah his time , shall be admitted to see the house of precious things , and all the Treasures of the Palace , can speak much more honourably of it . Every one might see and admire the stones of the Temple without , who were not admitted to view the Gold , and curious workmanship within . The more intimate Communion a man hath with God as a Redeemer , the more glorious and abundant praises can he render unto him . Besides a Praise is the language of Heaven ; the whole Happinesse of the Saints there is to enjoy God , and their whole busin●sse is to praise him . And they who are to live in another Countrey , will be more solicitous to learn the language , and foreacquaint themselves with the manners and usages of that countrey , than they who have no hopes nor assurance of comming thither . As they who have hope to be like Christ in glory , will purifie themselves , that they may in the meane time be like him in grace , 1 John 3.2 , 3. So they that have hope to praise him for ever in heaven , will study the Song of Moses and of the Lamb before they come thither . And indeed none can praise God but they that can abase & deny themselves ; wicked men in all duties serve and seeke themselves . But the very formality of praise is to seek God , and to make him the End of our so doing . The Apostle exhorts us to offer our selves a living sacrifice , Rom. 12.1 . that is to say , to separate our selves for God , and for his uses . The sacrifice we know was Gods , for his sake it was burnt and broken , and destroyed . We must be such Sacrifices , deny our selves , be lost to our selves ; not serve , nor seek , nor aime at our selves : but resolve to esteeme nothing dear in comparison of Gods honour , and to be willing any way whether by life or by death that hee may be magnified in us , Acts. 21.13 . Phil. 1.20 . Love of Communion in naturall creatures is stronger then self-love ; Stones will move upward , fire downward , to preserve the universe from a vacuity , and to keep the compages of nature together . How much more is , and ought the love of God himself in the new creature to be stronger then selfe-love whereby it seeks and serves it self ? And without this , all other services are but Ananias hi● lye , lies to the holy Ghost , keeping to our selves what we would seem to bestow upon him . Lifting up the eyes , beating the breast , spreading the hands , bending the knee , hanging down the head , levelling the countenance , sighing , sobbing , fasting , howling , all , nothing else but mocking of God. And we may say of such men , as the Emperor of him that sold the glasses for pearl ( though in a sadder sense ) Imposturam faciunt & patientur . They deceive God , and fail in his precepts , and they shall be themselves deceived , and faile in their owne expectation . For the hope of the wicked shall perish . III. By a double consideration of our selves . I. Of our natural Torpor and sluggishnesse unto this duty . As the dead Sea drinkes in the River Iordan , and is never the sweeter , and the ocean all other Rivers , and is never the fresher . So wee are apt to receive daily mercies from God , and still remaine unsensible of them , unthankfull for them . Gods mercies to us are like the dew on all the ground , our thanks to him like the dew on the fleece We are like Fishermens wheels , wide at that end which lets in the Fish , but narrow at the other end , so that they cannot get out againe . Greedy to get mercy ; ●enacious to hold it , but unthankfull in acknowledging or right using of it . The rain comes down from heaven in showres , it goes up but in mists . We sow in our land one measure , and receive ten ; yea Isaac received an hundred fold , Gen. 26. 12. But God sowes ten , it may be an hundred mercies amongst us , when we scarce returne the praise and the fruit of one . Our hearts in this case are like the windows of the Temple , 1 King. 6.4 . wide inward to let in mercies , but narrow outward to let forth praises . Now as Solomon sayes , if the iron be blunt , we must put too the more strength ; and as Husbandmen use where the nature of land is more defective , to supply it with the more importunate labour ; so having hearts so earthly for the performance of so heavenly a duty , wee should use the more holy violence upon them ; and as the Widdow did extort justice from an unjust Judge by her continuall coming , Luke 18.5 . we should presse and urge , and with ingeminated importunity charge this duty upon our selves , as the Psalmist doth , O that men would praise the Lord for his goodnesse , & for his wonderfull workes to the children of men , Psal. 107.8 , 15 , 21 , 31. II. Of our own benefit . For indeed all the benefit which ariseth out of this duty , redounds to us , and none to God. His glory is infinite , and eternally the same , there is nor can be no accession unto that by all our praises . When a Glasse reflecteth the brightnesse of the Sun , there is but an acknowledgement of what was , not any addition of what was not . When an excellent Orator makes a Panegyricall Oration in praise of some honourable Person , he doth not infuse any dramme of worth into the person , but onely setteth forth and declareth that which is unto others . A curious Picture praiseth a beautifull face , not by adding beauty to it , but by representing that which was in it before . The window which lets in light into an house , doth not benefit the light , but the house into which the light shineth . So our praising of God doth serve to quicken , comfort , and refresh our selves , who have interest in so good a God : or to edifie and incourage our brethren , that they may be ambitious to serve so honourable a Master : but they adde no lustre or glory to God at all . Now lastly , for the right performance of this Duty . It is founded on the due apprehensions of Gods Being Good and of his Doing Good , Psa. 119.68 . Or on his excellency in himselfe , and his goodnesse unto us . In the former respect it standeth in adoring and extolling the great Name of God , ascribing in our hearts and mouths all blessednesse unto him , acknowledging his infinite Majesty in himselfe , and his Soveraignty over us his poore creatures , Exod. 15.11 . Mic. 7.18 . and so covering our faces , and abhorring our selves in his sight , Isaiah 6. Ioh 42.5.6 . not daring to question any of his deep , absolu●e , and most unsearchable Counsels ; but because all things are of him , to acknowledge that all things ough● to be for and to him , and are to be reduced to the Ends of his glory , by the counsell of his own * will , Rom. 9.20.21 . Rom. 11.33.36 . Matth. 11.25 , 26. Psal. 135.5 , 6. Iob 9.12 . Ephes. 1.11 . In the latter respect , as hee is the God in whom we live and m●●e , and have our being , and hope for our blessednesse : So it importeth , first a glorying and rejoycing in him as our alone felicity , Psal. 33.1 . Habac. 3.18 . Phil. 4.4 . Secondly , a choosing and preferring him above all other good things , making him our end and aym , in life , in death , in doing , in suffering Rom. 4 7.8 . Thirdly , a thankfull acknowledgement of all his mercies , as most beneficiall unto us , and most gratuitous and free in regard of him , 2 Sam. 7.18 . Lam. 3.22.23 . Lastly , a constant endeavour of a holy life , so to bring forth frui● , to doe the will of God , and to finish his work which he hath set us , so to order our conversation aright before him , as that hee may have ascribed unto him the glory of his authority over the consciences of men , and of the power of his Love shed abroad in their hearts , and that all that a see our conversation may say , doubtlesse , the God whom these men serve after so holy a manner , for whom they despise all outward & sinfull pleasures , is a holy and blessed God , infinitely able to comfort , satisfie , and reward all those that so conscionably and constantly give up themselves unto him , Iohn 15.8 . and 17.4 . Psal. 50.23 . Deut. 4.6 , 7. Mat. 5.16 . 2 Cor. 9.13 . 1 Pet. 2 . 1● . The second particular in their Covenant is , amendmen of life , and a more speciall care against those sins of carnall confidence , and spirituall adultery , whereby they had formerly dishonoured and provoked God. From whence there are two observations which offer themselves . 1. That true repentance and sound conversion , as it makes a man thankfull for the pardon of sin past , so it makes him carefull against the practise of sin for the time to come , especially those particular sinnes , whereby he had formerly most dishonoured God , and defiled his own conscience . This doctrine consisteth of two parts , which we will consider asunder . And first of this care and purpose of amendment in generall . When the poore Converts who had been guilty of the most precious and innocent bloud that ever was shed , began to be convinced of that horrible sin , and found those nailes wherewith they had fastned the Lord of glory to a Crosse , pricking and piercing of their owne hearts , with what bleeding and relenting affections did they mourne over him ? with what earnest importunities did they inquire after the way of salvation wherein they might serve and enjoy him ? never were their hands more cruell in shedding that bloud , then their hearts were now sollicitous to be bathed in it , to be cleansed by it , Acts 2.37 . The poore Prodigall who is the Embleme of a penitent sinner , when hee came to himselfe againe , or bethought himself , as the phrase is , 1 King. 8.47 . ( for we doe never depart from God , but we doe withall forsake and lose our selves , and are transported with a spirituall madnesse from our right mindes ) immediately grew to a resolution of arising out of that base and brutish condition and of going home to his Father , and by that meanes to his wit and senses againe . So when by Iohns preaching of repentance , men were turned to the Wisdome of the just , ( for all unrighteousnesse is folly and madnes ) and were prepared for the Lord , wee immediately finde what a speciall care they had to be informed in the wayes of duty , earnestly inquiring after that new course of obedience which they were now to walk , Luke 3.10.12 , 14. All true penitents are of the minde of these in the Text , wee will not say any more , and what have I to doe any more with Idols ? ver . 8. as Ezra in his penitent prayer , Should we now againe breake thy Commandements ? Chap. 9.13 . When Christ rose from the dead , he died no more : and when wee repent of sinne , it must bee with a repentance that must never any more bee repented of , Rom. 6.9 , 12. 2 Cor. 7.10 . The time past of our life must suffice us to have wrought the will of the Gentiles , 1 Pet. 4.3 . This care ariseth from the nature of true repentance , which hath two names usually given it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a change of the mind ; the heart is framed to have other and truer notions of sinne , of grace , of heaven , of hell , of conscience , of salvation then it it had before ; for the minde of wicked men being defiled , they can frame to themselves none but impure apprehensions of spirituall things , as a yellow eye sees every thing yellow , and a bitter palate tastes every thing bitter . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a change of the cares , and indeavours of life . That whereas before a man made provision for the flesh , and his study and care was how to satisfie the lusts of his own heart , Rom. 13.14 . what he should eate , what he should drink , wherewith he should be cloathed : Now his care is how he may be saved , how he may honour and enjoy God , Acts 2.37 . and 16.30 . The first question in Repentance is , What have I done ? Ier. 8.6 . and the next question is , What shall I doe ? Acts 9.6 . And this care repentance worketh , 1. By a godly sorrow for sinne past . It brings into a mans remembrance the history of his former life , makes him with heavinesse of spirit recount the guilt of so many innumerable sinnes wherewith he had bound himselfe as with chaines of darknesse ; the losse of so much precious time mis-spent in the service of such a Master as had no other wages to give but shame and death . The horrible indignities thereby offered to the ●ajestie and Justice of God , the odious contempt of his holy Will and soveraigne Authority ; the daring neglect of his threatnings , and undervaluing of his rewards ; the high provocation of his jealousie and displeasure ; the base corrivalty and contesting of filthy lusts with the grace of the Gospell , and the precious bloud of the Sonne of God : the gainsaying , and wrestling , and stubborne antipathie of a carnall heart to the pure motions of the Spirit , and Word of Christ : the presumptuous repulses of him that standeth at the doore and knocks , waiting that he may be gracious : the long turning of his back , and thrusting away from him the word of Reconciliation , wherein Christ by his Ambassadours had so often beseeched him to be reconciled unto God : The remembrance of these things makes a man looke with selfe-abhorrency upon himselfe , and full detestation upon his former courses . And he now no longer considers the Silver or the Gold , the profit or the pleasure of his wonted lusts , though they be never so delectable or desirable in the eye of flesh ; he looks upon them as accursed things to be thrown away , as the Converts did upon their costly and curious Books , Acts 19.19 . Isa. 30.22 , 31 , 7. Sin is like a plaited picture ; on the one side of it to the impenitent appeareth nothing but the beauty of pleasure whereby it bewitcheth and allureth them ; on the other side to the penitent appeareth nothing but the horrid and ugly face of guilt and shame whereby it amazeth and confoundeth them ; Thus the remembrance of sinne past ( which they are very carefull to keep alwayes in their sight , Psal. 51.3 . ) doth by godly sorrow worke speciall care of amendment of life for the time to come , 2 Chron. 6.37 , 38. Psal. 119.59 . Ezec. 16.61 , 63.20.43 . 2. By a present sense of the weight and burthen of remaining corruptions , which work , and move , and put forth what strength they can to resist the grace of God in us . As the time past wherein sinne raigned , so the present burthen of sinne besetting us , is esteemed sufficient , and makes a man carefull not to load himself wilfully with more , being ready to sinck , and forced to cry out under the paine of those which hee unwillingly lieth under already . a A very glutton when he is in a fit of the gout or stone , will forbeare those meats which feed so painfull diseases . A penitent sinner is continually in paine under the body of sinne , and therefore dares not feed so dangerous and tormenting a disease . b The more spirituall any man is , the more painefull and burdensome is corruption to him , Rom. 7.22 . For sin to the new man is as sicknesse to the naturall man. The more exquisite and delicate the naturall senses are , the more are they sensible and affected with that which offends nature . Contraries cannot bee together without combate . The spirit will lust against the flesh , and not suffer a man to fulfill the lusts of it , Gal. 5 16 , 17. the seed of God will keep down the strength of sin , 1 Iohn 3.9 . 3. By an holy jealousie , and godly feare of the falsenesse and back-sliding of our corrupt heart , lest like Lots wise it should look back towards Sodome , and like Israel have a minde hankering after the flesh pots of Egypt , the wonted profits and pleasures of forsaken lusts . A godly heart prizeth the love of God , and the feelings of spirituall comfort from thence arising above all other things , and is afraid to lose them . It hath felt the burnings of sinne , the stingings of these fiery Serpents , and hath often been forced to befoole it selfe , and to beshrew its own ignorance , and with Ephraim to smite upon the thigh . And the burnt child dreads the fire , and dares not meddle any more with it ; Considers the heavinesse of Gods frown , the rigour of his Law , the weaknesse and ficklenesse of the heart of man , the difficulty of finding Christ out when he hath withdrawn himselfe , and of recovering light and peace againe , when the soule hath wilfully brought it selfe under a cloud ; and therefore will not venture to harden it selfe against God. Thus godly feare keeps men from sin , Iob 31.23 . Psal. 119.120 . Prov. 28.14 . Eccles. 9.2 . Ier. 32 40. Phil. 2.12 . Psal. 4.4 . 4. By a love to Christ , and a sweet recounting of the mercies of God in him . The lesse a man loves sinne , the more he shall love Christ. Now repentance works an hatred of sinne , and thereupon a love of Christ , which love is ever operative , and putting forth it self towards holinesse of life . As the Love of God in Christ towards us worketh forgivenesse of sinne : so our reciprocall love , wrought by the feeling and comfort of that forgivenesse , worketh in us an hatred of sinne . A direct love begets a Reflect love , as the heat wrought in the earth strikes back a heat up into the aire againe . The woman in the Gospel having much forgiven her , loved much , Luke 7.47 . Wee love him because he loved us first ; and love will not suffer a man to wrong the thing which hee loves . What man ever threw away Jewels or money when he might have kept them ? except when the predominant love of something better made these things comparatively hatefull , Luke 14.26 . What woman could bee perswaded to throw away her sucking child from her breast unto Swine or Dogs to devoure it ? Our love to Christ , and his Law , will not suffer us to cast him off , or to throw his Law behind our backs . New obedience is over joyned unto pardon of sinne and repentance for it , by the method of Gods Decrees , by the order and chaine of Salvation , and ariseth out of the internall character and disposition of a childe of God. We are not Sonnes only by Adoption , appointed to a new inheritance ; but we are Sons by Regeneration also , partakers of a new nature , designed unto a new life , joyned unto a new head , descended from a new Adam , unto whom therefore we are in the power of his Resurrection , and in the fellowship of his suffrings to be made conformable , Phil. 3.10 . And the Apostle hath many excellent and weighty arguments to inforce this upon us , Col. 3. 1 , 2 , 3 , 4. If then ye be risen with Christ , seek those things that are above , where Christ is sitting on the right hand of God. Set your affection on things above , not on things on the earth . For ye are dead , and your life is hid with Christ in God ; when Christ who is our life shall appeare , then shall ye also appeare with him in glory . 1. Our fellowship with Christ ; wee are risen with him ; what he did corporally for us , hee doth the same spiritually in us . As a Saviour and Mediatour , he died and rose alone ; But as a Head and second Adam , he never did anything but his mysticall Body and seed were so taken into the fellowship of it , as to be made conformable unto it . Therefore if he rose as a Saviour to justifie us , we must as members be therein fashioned unto him , and rise spiritually by heavenly-mindednesse , and a new life to glorifie him . 2. We must have our affections in Heaven , because Christ is there . The heart ever turns towards its treasure ; where the body is , thither will the Eagles resort . 3. He is there in glory at Gods right hand ; and grace should move to glory as a piece of earth to the whole . And he is there in our businesse , making intercession in our behalfe , providing a place for us , sending down gifts unto us . And the Client cannot but have his heart on his own businesse , when the Advocate is actually stirring about it . 4. We are dead with Christ , as to the life of sinne . And a dead man takes no thought or care for the things of that life from whence he is departed . A man naturally dead looks not after food , or rayment , or land , or money , or labour , &c. And a man dead to sinne , takes no more care how to provide for it . 5. In Christ we have a new life , therefore we should have new inclinations sutable unto it , and new provisions laid in for it . A child in the womb is nourished by the navill ; being born , it is nourished by the mouth . A naturall man feeds on worldly things by sense , a spirituall man on heavenly things by faith and conscience . We can have nothing from the first Adam which is not mortall and mortiferous . Nothing from the second which is not vitall and eternall . Whatever the one gives us , shrinks , and withers into death ; whatever the other , springs and proceeds unto immortall life . Our life therefore being new , the affections which serve it , and wait upon it , must be new likewise . 6. This life is our own , not so any thing in the world besides . I can purchase in the world onely to me and mine Heires for ever ; but spirituall purchases are to my selfe for ever . And every mans affections are naturally most fixed upon that which is most his own . 7. It is an hidden life , the best of it is yet unseen , 1 Iohn 3.2 . and though the Cabinet which is seen be rich , yet the Iewell which is hidden in it is much richer . And as there is a sinfull curiosity in lust , to look after the hidden things of iniquity , and to hanker after forbidden pleasures : so there is a spirituall curiosity or ambition in grace , to aspire towards hidden treasures , to presse forward towards things that are before us , to be cloathed upon with our house that is from heaven . As Absolom being brought from banishment , longed to see the face of his father , 2 Sam. 14.32 : a So the soule being delivered out of the land of darknesse , never thinks it sees enough of light . When God did most intimately reveale himself unto Moses , Moses did most earnestly beseech him to shew him his glory , Exod. 33.11 , 18. The more sweetnesse we finde in the first fruits , in so much of Christ as is revealed to us , the more strong are our affections to the whole Harvest , to that abundance of him which is hidden from us . A few clusters of Grapes and bunches of Figges , will inflame the desire of enjoying that Canaan which abounds with them . 8. It is hidden with Christ , so hidden as that wee know where it is . * Hidden , so that the enemy cannot reach it , but not hidden from the faith of the childe . 9. It is hidden in God. It is life in the fountaine , Psal. 36.9 . And every thing is perfectest in its originall and fountaine . And this is such a fountaine of life as hath in it fulnesse without satiety , and purity without defilement , and perpetuity without decay , and Al-sufficiency without defect . Lastly , It is but hidden , it is not lost ; hidden like seed in the ground ; when Christ the Son of righteousnesse shall appear , this life of ours in him will spring up and appear glorious . Now next let us consider this Care of Repentance against a mans own more particular and speciall sins . Ashur shall not save us , we will not ride upon horses &c. Israel had been guilty of very many provocations , but when they come to covenant with God , and to renew their repentance , their thoughts and cares are most set against their carnall confidence , and spirituall Adultery . Their most unfained detestations , their most serious Resolutions were against these their most proper sinnes . True Repentance worketh indeed a generall hatred of every false way , Psal. 119.128 . and suffereth not a man to allow himselfe in the smallest sinne . Yet as the Dogge in hunting of the Deere , though he drive the whole Herd before him , yet fixeth his eye and sent upon some one particular which is singled out by the dart of the huntsman : so though sound conversion doe work an universall hatred of all sin , because it is sinne , ( for Hatred is ever against the whole kinde of a thing ) Though every member of the old man be mortified , and every grace of the new man shaped and fashioned in us : yet the severest exercise of that Hatred is against the sinnes whereunto the conscience hath been more enslaved , and by which the name of God hath been more dishonered . A man that hath many wounds , if there be any of them more deep , dangerous , or nearer any vitall part then the other , though he will tend the cure of them all , yet his chiefest care shall be towards that . As the King of Syria gave command to his Army to single out the King of Israel in the battle , 1 King. 22.31 : so doth Repentance lay its batteries most against the highest and strongest and most raigning sinne of the heart ; and by how much the more a man prized it before , by so much the more doth he detest it now . They counted no silver nor gold too good to frame their Idols of before ; their eare-rings shall goe to make them a Calfe , Exod. 22.3 . but when they repent , nothing can be too base to compare them , or to cast them unto , Isay 2 : 20.30 : 22. The Humane nature is the same in all men , yet some faculties are more vigorous in some , and others in other ; some witty , others strong , some beautifull , others proper , some a quick eye , others a ready tongue ; some for learned , others for mechanicall professions ; as some grounds take better to some kind of grain then to others : so in the new man , though all the graces of Christ are in some degree and proportion shaped in every Regenerate person , yet one excels in one grace , another in another . Abraham in faith , Iob in patience , Moses in meeknesse , David in meditation , Solomon in wisedome , Phineas in zeal , Mary Magdalene in love , Paul in labour &c. And so is it in the old man too . Though by nature we have all the members of originall corruption , yet these put themselves forth in actuall vigour differently . One man is more possessed by a proud divell , another by an unclean one , Ahaz superstitious , Balaam ambitious , Cain envious , Corah stubborne , Esau profane , Ismael a mocker , the young man a worldling . According to different complexions and tempers of body ( by which Habituall lust is excited and called forth into act ) or according to differences of education , a countries , b callings , converse , and interests in the world , so men are differently assaulted with distinct kinds of sinne , and most men have their peccatum in deliciis , which they may more properly call Their owne , Psalm . 18.23 . And as this sinne is usually the speciall barre and obstacle that keeps men from Christ , as we see in the example of the young man , Mark. 10.22 . and of the Jewes , Iohn 5.44 , 12.42.43 . So when Christ hath broken this obstacle , and gotten the throne in a mans heart , then the chei●e work of Repentance is to keep this sinne from gathering strength againe ; for as they say of some kinde of Serpents that being cut in pieces , the parts will wriggle towards one another , and close and get life againe : so of all sinnes a man is in most danger of the Reviving of his own proper corruption , as being like the nettle , whose rootes are so crooked , are so catching to the ground , that it is a work of much care to keep the ground cleane of them after they are weeded out ▪ And therefore repentance sets it selfe particularly against that sinne as a speciall argument of sincerity . I was upright , saith David , before him , and kept my selfe from mine iniquity . Psal. 18.23 . And he that it begotten of God , saith the Apostle , keepeth himselfe , 1 Iohn 5.18 . which hee doth certainly with most vigilancie there where he is in most danger of being assaulted . See in David , He had in that great and scandalous fall of his , stained his conscience with impure lust , with the guilt of blood , and that not out of ignorance or common infirmitie , or suddaine passion and surprizall of some hastie temptation , ( which might happily h●ve consisted with uprightnes , ) but seriously , and deliberately , using many cunning arts , and carnall shifts of sinfull wisedome to colour and daub it over : And lastly by this meanes had given a great blow to the holy name of God , and caused his enemies to blaspheme , ( as Nathan tells him , Sam. 1● . 14 . ) Therefore in his Penitentiall Psalme , these foure things he principally insists upon , A cleane heart , pardon of bloud-guiltinesse , Truth in the inward parts , and occasion to teach transgressours the way of God , that they may be converted , Psal 51.6 , 7 , ●0 , 13 , 14. See it in Zacheus . Worldlinesse and defrauding had been his sinne , a Restitution and Liberality are the evidences of his repentance in speciall for that sinne , Luke 19.8 . So Mary Magdalen , Her sinne , han been uncleannesse , Her eyes vessels and factors for adultery , Her haire a Net platted and spread to catch sinners . She remembred her wanton kisses , her provoking perfumes ; and now in her conversion where her sinne had beene most prevalent , there her sorrow was most penitent , and her repentance most vigilant ; her eyes vessels of teares , her kisses humbled , or rather advanced unto the feet of Christ ; her haire a towell to wipe off those teares which she judged too uncleane for so holy feet to bee washed withall ; Her Oyntment poured out upon a new lover , who had annointed her with his grace , Luke 7.37.38 . The sinne of the Iaylor against Paul and Silas , was cruelty , Acts 16.24 . and the first fruit of his repentance was courtesie to them ; He brought them out of a dungeon into his owne house ; from the stocks , to his table ; became an Host in stead of a Iaylor , a Chyrurgian in stead of a Tormentor , and washed their stripes , vers . 30.33.34 . This was Daniels method of working repentance in Nebuchadnezzar , perswading a proud oppressing Tyrant unto justice and mercy , Dan. 4.27 . and Paul unto Felix , preaching before a b corrupt and lascivious Iudge , of Righteousnesse , Temperance , and judgement to come , Acts 24.25 . And to the learned and superstitious * Philosophers , in a learned discovery , and making known unto them their unknown God. Acts 17.23 . So Iohn the Preacher of Repentance laid his axe to the root of every tree , to the radicall and prevailing lust in every order of men ; to extortion in the Publican , and to covetousnesse in the people , to violence in the Souldiers , to carnall confidence in the Pharisees , Matth. 3.7 . Luke 3.9.14 . and so Christ to the young man , One thing thou wantest , Mark. 10.21 . and to the woman of Samaria , Goe call thy husband , John 4.16 . when indeed he was an Adulterer and not an Husband . The reason of this care of Repentance , is ; 1. Because in godly Sorrow this Sinne hath lien most heavie upon the conscience . Hereby God hath been most of all despised and dishonoured ; our consciences most wasted and defiled : our hearts most hardned ; our affections most bewitched and intangled . It hath been a Master sinne , that hath been able to command , and to draw in many other servile lus●s to waite upon it . Many wounds even after they have been healed , will against c●ange of weather affect the part wherein they were , with paine and akeing ; and therefore men usually are more tender of that part , keep it warmer , fence it with Furres and Seare●cloathes ; as the Apostle saith , that on our dishonourable parts we bestow the moe abundant honour ; so on such an infirme and tender part , wee bestow the more abundant care ; and the like do we in those wounds of the Soul , which are aptest to bleed afresh . 2. Hereby ( as was said before ) wee testifie our uprightnesse . When we will not spare our beloved sinne , nor roll it under our tongue , nor hide it in our tent , when we will not muffle nor disguise our selves like Tamar , nor hide amongst the bushes and trees like Adam , or in the belly of the Ship with Ionah , nor spare any wedge of Gold with Achan , or any delicate Agag , any fatling sinnes with Saul ; but with David will shew that we hate every false way , by throwing the first stone at our first sinne , that which lay nearest and closest in our bosomes , which the Scripture cals Cutting off the right hand , and plucking out the right eye . As Cranmer put that hand first into the fire which had before subscribed to save his life . The story of the Turkish Emperou● is commonly knowne , who being reported so to dote on one of his Concubines , as for love of her , to neglect the affaires of his Kingdome , caused her to be brought forth in great pomp , and cut off her head before his Bashaws , to assure them that nothing was so deare unto him , but that he could willingly p●rt from it to attend the publick welfare . This was an act of Cruelty in him ; but the like is an act of penitency in us , when we can Sacrifice the dearest affections wherewith wee served sinne , Let Christ kill our Agag , though delicately apparalled , and divide the richest of all our spo●les . If we be learned , we shall direct all our studies unto the feare of God , Eccles. 12.12.13 . If Rich , wee shall lay up a foundation of good wo●kes against the time to come , and consecrate our merchand●ze as holy to the Lord , 1 Tim. 6.18 . Isai. 23.16 . If Wise , if Honourable , if Powerf●ll , if adorned with any endowment , our businesse will be with Be●al●el and Alohiah , to adorne the Gospell with them all , from our Gold , to our Goats haire , to lay al out upon the Sanctuary ; to make those members and abilities which had been Satans armor , and weapons of unrighteousnesse to be now weapons of holinesse , and dedicated unto Christ Rom. 6 . 1● . This is the holy revenge which godly sorrow taketh upon sin , 2 Cor. 7.11 . If many men who professe repentance and think they are already long agoe converted unto God , would ex●mine the truth of their conversion by this Touchstone , it would minister matter of much humiliation and feare unto them , when their ow●● heart would reply against them as Samuel against Saul , Hast thou indeede , as thou professest , done the worke of the Lord in destroying Amaleck , What then meaneth the bleating of the sheepe , and the lowing of the Oxen in mine eares ? what meane these worldly and covetous practises ? these Lascivious or Revengefull speeches ? these earthly , sensuall , or ambitious lusts ? are these Agags spared and kept delicately , and canst thou please thy selfe in the thoughts of a sound repentance ? Did Paul fear that God wou●d humble him for those that had not repented amongst the Corinthians , by this argument , because hee should finde envyings , strifes , and debates amongst them ? 2 Cor. 12.20.21 , And wilt thou presume of thy repentance , and not be humbled when thou findest the same things in thy selfe ? Hast thou never yet proclamed defiance ●o thy beloved sinne ? made it the mark of thy greatest sorrowes , of thy strongest prayers and complaints unto God ? Hast thou never stirred up an holy indignation and revenge against it ? and above all things taken off thy thoughts from the meditation and love of it ? and found pleasure in the Holy severity of Gods Book and the ministery thereof against it ? made no covenant with thine eye , put no knife to thy throate , set no dore before thy lips , made no friends of unrighteous Mammon : dost thou still retaine hankering affections after thy wonted delights , as Lots wife after Sodom ? and are the flesh pots of Egypt desirable in thy thoughts still ? Be not high-minded , but feare . There is no greater argument of an unsound Repentance then indulgent thoughts , and reserved delight and complacency in a master sinne . The divell will diligently observe and hastily catch one kinde glance of this nature , ( as Benhadads servants did , 1 Kings 20.33 . ) and make use of it to do us mischief . David had beene free from some of his greatest troubles , if hee had not relented towards Absolom , and called him home from banishment . He no sooner kissed Absolom , but Absolom courted and kissed the people to steale their hearts away from him . As there are in points of faith , fundamentall articles , so there are in points of practice fundamentall duties . And amongst them none more primarie , and essentiall unto true Christians then selfe-deniall , Matth. 16.24 . and this is one speciall part and branch of selfe-deniall to keepe our selves from our own iniquity ; and to say to our most costly and darling lusts Get yee hence . Ashur away , Idoles away , I will rather bee fatherlesse , then rely upon such Helpers . THE FOURH SERMON . HOSEAH 14. VER . 3.4 . 3. Ashur shall not save us , wee will not ride upon Horses , neither will we say any more to the worke of our hands , ye are our gods ; for in thee the fatherlesse findeth mercy . 4. I will heale their back-slidings , I will love them freely ; for mine anger is turned away from him . THere remaineth the second point formerly mentioned , from the Promise or Covenant which Israel here makes , which I will briefly touch , and so proceed unto the fourth verse ; and that is this : That true Repentance and Conversion taketh off the Heart from all carnall confidence , either in domesticall preparations of our owne , Wee will not ride upon Horses : or in forraigne ayde from any confederates , especially enemies of God and his Church , though otherwise never so potent ; Asshur shall not save us : Or lastly , in any superstitious , and corrupt worship , which sends us to God the wrong way , We will not say any more to the work of our hands ye are our gods , and causeth the Soule in all conditions , be they never so desperate , so desolate , so incurable , to relie onely upon God. It is very much in the nature of man fallen , to affect an absolutenesse , and a selfe-sufficiency , to seek the good that he desireth within himselfe , and to derive from himselfe the strength whereby hee would repell any evill which he feareth . a This staying within it selfe , Reflecting upon its owne power and wisedome , and by consequence affecting an independency upon any Superiour vertue in being and working , making it selfe the first Cause , and the last End of its owne motions ; is by Divines conceived to have been the first sinne by which the creature fell from God , and it was the first Temptation by which Satan prevailed , to draw man from God too . For since next unto God every Reasonable created Being is nearest unto it self , wee cannot conceive how it should turne from God , and not in the next step turne unto it selfe , and by consequence , whatsoever it was in a regular dependence to have derived from God , being fallen from him , it doth by an irregular dependence seeke for from it self . Hence it is that men of power are apt to deifie their owne strength , and to frame opinions of absolutenesse to themselves , and to deride the thoughts of any power above them , as Pharaoh , Exod. 5.2 . and Goliah , ● Sam. 17.8 , 10 , 44. and Nebuchadnezzer , Dan. 3.15 . and Senacherib , 2 King. 18.33 , 34 , 35. Isa. 10 , 8 , 9 , 10 , 11 , 13 , 14. And men of wisdome , to deifie their owne reason , and to deride any thing that is above or against their owne conceptions , as Tyrus , Ezek. 38.2 , 6. and the Pharisees , Luke 16.14 . Iohn 7.48 , 49 , 52. Acts 4.11 . Isa. 49.7 . & 53.3 . and the Philosophers , Acts 17.18 , 32 , 1 Cor. 1.22.23 . And men of Morality and vertue , to deifie their owne righteousnesse , to relie on their own merits and performances , and to deride righteousnesse imputed and precarious , as the Jewes , Rom. 10. ● . and Paul before his conversion , Rom. 7.9 . Phil. 3.6 , 9. so naturall is it for a sinfull creature , who seeketh onely himselfe , and maketh himselfe the last End , to seek onely unto himselfe , and to make himselfe the first Cause and mover towards that End. But because God will not give his glory to another , nor suffer any creature to incroach upon his Prerogative , or to sit downe in his Throne , hee hath therefore alwayes blasted the policies and attempts of such as aspired unto such an Absolutenesse and Independencie , making them know in the end that they are but men . Psal. 9.19 , 20. and that the most High ruleth over all : And that it is an Enterprize more full of folly then it is of pride for any creature to worke its owne safety and felicity out of it self . And as men usually are most vigilant upon their immediate interests , and most jealous and active against all incroachments thereupon : so wee shall ever find that God doth single out no men to be so notable monuments of his Justice and their own ruine and folly , as those who have vied with him in the points of power , wisedome , and other divine Prerogatives , aspiring unto that absolutenesse , selfe-sufficiency , selfe-interest , and independencie which belongeth onely unto him . And as he hath by the destruction of Pharaoh , Senacherib , Herod , and divers others , taught us the madness of this ambition ; so doth he by our owne daily preservation teach us the same . For if God have appointed that we should goe out of our selves unto thing below for a vitall subsistence , to bread for food , to house for harbour , to cloathes for warmth , &c. Much more hath he appointed that we should goe out of our selves for a blessed and happy subsistence , by how much the more is required unto blessednesse then unto life , and by how much the greater is our Impotencie unto the greatest and highest end . Yet so desperate is the Aversion of sinfull man from God , that when he is convinced of his Impotency , and driven off from selfe-dependence , and reduced unto such extremities as should in reason lead him backe unto God , yet when he hath no horses of his owne to ride upon , no meanes of hi● owne to escape evill , yet still he will betake himselfe unto creatures like himselfe , though they be enemies unto God , and enemies unto him too for Gods sake , ( for so was the Assyrian unto Israel ) yet If Ephraim see his sicknesse , and Iudah his wound , Ephraim will to the Assyrian and King Iareb for help , Hos. 5 , 13. If he must begge , he will doe it rather of an enemy , then a God , yea , though he disswade him from it , and threaten him for it . Ahaz would not beleeve though a signe were offered him , nor be perswaded to trust in God to deliver him from Rezin and Pekah , though he promise him to doe it , but under pretence of not tempting God in the use of meanes , will weary God with his provocation , and rob God to pay the Assyrian , who was not an help but a distresse unto him . 2 King. 16.5 , 8.17 , 18. 2 Chron. 28.20 , 21. Isay 7.8.13 . Isa. 30.5 Well , God is many times pleased to way-lay humane Counsels , even in this case too , and so to strip them , not onely of their owne provisions , but of their forraigne succours and supplies , as that they have no refuge left ▪ but unto him . Their Horses faile them , their Assyrian failes them , Hos. 7 11 , 12. and 8.9 , 10. Their Hope hath nothing either sub ratione Boni , as really Good to Comfort them at home : or sub ratione Auxilii , as matter of Help and aide to support them from abroad . They are brought as Israel into a Wildernesse , where they are constrained to goe to God , because they have no second causes to help them . And yet even here , wicked men will make a shift to keepe off from God , when they have nothing in the world to turne unto . This is the formall and intimate malignity of sinne , to decline God , and to be impatient of him , in his owne way . If wicked men be necessitated to implore help from God , they will invent wayes of their owne to doe it : If Horses faile , and Asshur faile , and Israel must goe to God whether he will or no , it shall not be to the God that made him , but to a god of his own making ; and when they have most need of their glory , they will change it into that which cannot profit , Jer. 2.11 . So foolish was Ieroboam , as by two Calves at Dan and Bethel , to thinke his Kingdome should be established , and by that meanes rooted out his owne family , and at last ruined the Kingdome , 1 King. 12.28 , 29.14 , 10 , 15 , 29. 2 King. 17.21 , 23. Hos. 8.4 , 5. & 10.5 , 8 , 18. So foolish was Ahaz as to seeke helpe of those gods which were the ruine of him and of all Israel , 2 Chron. 28.23 . Such a strong antipathy and aversnesse there is in the soule of naturall men unto God , as that when they are in distresse they goe to him last of all ; they never thinke of him , so long as their own strength and their forraign confederacies hold out ; and when at last they are driven to him , they know not how to hold communion with him in his owne way , but frame carnall and superstitious wayes of worship to themselves , and so in their very seeking unto him do provoke him to forsake them ; and the very things whereon they lean , goe up into their hand to pierce it , Isa. 15.2 . Isa. 16.12 . 1 King. 18.26 . Now then the proper worke of true Repentance being to turne a man the right way unto God , ●t taketh a man off from all this carnall and superstitious confidence , and directeth the soule in the greatest difficulties to cast it self with comfort and confidence upon God alone . So it is prophesied of the Remnant of Gods people , that is , the penitent part of them , ( for the remnant are those that came up with weeping and supplication , seeking the Lord their God , and asking the way to Sion , with their faces thither-ward , Jer. 31 7 , 9. & 50.4 5. ) that they should no more againe stay themselves upon him that smote them , but should stay upon the Lord , the holy One of Israel in truth , and should returne unto the Mighty God , Isa. 10.20 , 21. They resolve the Lord shall save them , and not the Assyrian . So say the godly in the Psalmist , An Horse is a vaine thing for safety , neither shall he deliver any by his great strength , &c. Our soule waiteth for the Lord , he is our help and shield , Psal. 33.17 , 20. They will not say any more , We will flie upon Horses , we will ride upon the swift , Isa. 30.16 . Lastly , At that day ( saith the Prophet speaking of the penitent remnant and gleanings of Iacob ) shall a man looke to his Maker , and his eyes shall have respect to the holy One of Israel , and he shall not looke to the Altars the work of his hands , neither shall respect that which his fingers have made , the groves or the images , Isa. 17.7 , 8. And againe , Truly in vaine is salvation hoped for from the Hils , and from the multitude of Mountaines , that is , from the Idols ( whom they had set up and worshipped in high places . ) Truly in the Lord our God is the salvation of Israel , Jer. 3.23 . They will not say any more to the worke of their hands ye are our gods . So then , the plaine duties of the Text are these , 1. To trust in God who is All-sufficient to helpe , who is Iehovah , the fountaine of Being , and can give Being to any promise , to any mercy which he intends for his people ; can not onely Worke , but Command ; not onely Command , but Create deliverance , and fetch it out of darknesse and desolation ; Hee hath everlasting strength ; there is no time , no case , no condition , wherein his Help is not at hand , when ever hee shall command it , Isa. 26.4 . 2. We must not trust in any Creature . 1. Not in Asshur , in any confederacy or combination with Gods enemies , be they otherwise never so potent . Iehoshaphat did so , and his Ships were broken , 2 Chron. 20.35 , 37. Ahaz did so , and his people were distressed , 2 Chron. 28.21 . It is impossible for Gods enemies to be cordiall to Gods people , so long as they continue cordiall to their God. There is such an irreconcileable Enmity betweene the seed of the woman , and the seed of the Serpent , that it is incredible to suppose that the enemies of the Church will doe any thing which may p●r se , tend to the good of it , or that any End and designe by them pursued can be severed from their owne malignant interest . Let white be mingled with any colour which is not it self , and it loseth of its owne beauty . It is not possible for Gods people to joyne with any that are his enemies , and not to lose of their own purity thereby . He must be as wise , and as potent as God , that can use the ●age of Gods enemies , and convert it when he hath done , to the good of Gods Church , and the glory of Gods Name , and be able at pleasure to restraine and call it in againe . We must ever take heed of this dangerous competition betweene our own interests and Gods , to be so tender and intent upon that , as to hazard and shake this . Ieroboam did so , but it was fatall to him , and to all Israel . The End of Iudahs combining with the Assyrian , was that they might rejoyce against Rezin and Remaliahs sonne : but the consequent of it which they never intended , was , that the Assyrian came over all the channels , and over all the bankes , and overflowed , and went over , and reached to the very necke , and if it had not beene Immanuels land , would have endangered the drowning of it , Isa. 8.6 , 7 , 8. If Israel for his owne ends joyne with Ashur , it will hardly be possible for him in so doing , though against his own will , not to promote the Ends of Ashur against God Church , and against himselfe too . And yet the Prophet would not have in that case Gods people to be dismayed , or to say , a Confedera●ie , a Confederacie ; but to sanctifie the Lord himselfe , and make him their feare and their dread , who will certainly be a Sanctuary unto them , and will binde up his Testimony , and seale the Law amongst his Disciples , when others shall stumble and fall , and be broken , and be snared and be taken . If we preserve Immanuels right in us , and ours in him , all confederacies against us shall be broken , all counsels shall come to nought . 2. Not in Horses , or in any other Humane preparations and provisions of our owne . Some trust in Charets , and some in Horses , but we ( saith David ) will remember the Name of the Lord our God , Psalm 20.7 . That Name c●n do more with a sling and a stone , then Goliah with all his armour , 1 Sam. 17 . 4● . It is a strong tower for protection and safety to all ●hat flie unto it , Pro. 18.10 . Whereas Horses though they be prepared against the day of battell , yet safety commeth onely from the Lord , Prov. 21.31 . Horses are flesh and not spirit , and thei● Riders are men , and not God ; and cursed are they that make flesh their arme , and depart from the Lord , Isa. 31.1 , 2 , 3. Ier. 17.5 . No , not in variety of meanes and wayes of Help , which seemeth to be intimated in the word R●ding , from one confederate unto another : if Asshur faile , I will post to Egypt ; if one friend or counsell faile , I will make haste to another ; a sinne very frequently charged upon Israel , Hos. 7.11 . Isa. 20.5 . Isa. 57.10 . Ier. 2.36 , 37. These are not to be trusted in , 1. because of the intrinsecaell weaknesse and defect of ability in the creature to help , Every man is a lyar , either by imposture , and so in purpose ; or by impotency , and so in the event , deceiving those that relie upon him , Psal. 62.9 . 2. Because of ignorance and defect of wisdome in us to apply that strength which is in the creature unto the best advantage . None but an Artificer can turne and governe the naturall efficacy of fire , winde , water , unto the workes of art . a The wisdome whereby wee should direct created vertues unto humane Ends is not in or of our selves , but it comes from God , Iames. 1.5 . Isai. 28.26 , 29. Exod· 36.1 , 2. Eccles. 7.24 . & 9.1 , 11. 3. Nor in Idols , not in corrupting the worship of God. a Idols are lies , and teachers of lies , and promisers of lies to all that trust in them , Ier. 10.8 , 14 , 15 , 16. Habac. 2.18 . Rev. 22.15 . an Idoll is just b nothing in the world , 1 Cor. 8.4 . and that which is nothing , can doe nothing for those that relie upon it . What ever thing a man trusteth in , in time of trouble , must needs have these things in it to ground that confidence upon . First , a Knowledge of him and his wants ; therefore we are bid to trust in Gods providence over us for all outward good things , because he knoweth that we have need of them , Mat. 5.32 . Secondly , a loving and mercifull disposition to helpe him . A man may sometimes receive helpe from such as love him not , out of policy and in pursuance of other Ends and intends : but he cannot confidently relie upon any aide which is not first founded in love . I ever suspect and feare the gifts and succours which proceed form an c Enemy ; they will have their owne Ends onely , even then when they seeme to tender and serve me ; therefore David singleth our Gods mercy as the object of his Trust , Psal. 52.8 . Thirdly , a manifestation of that love in some promise or other , ingageing unto assistance . For how can I with assurance , and without hesitancy expect helpe there where I never received any promise of it ? here was the ground of Davids , Iehoshaphats , Daniels trust in God , the word and promise which he had passed unto them , 1 Chron. 17.25 , 27. Psal. 119.42 . 2 Chron. 20.7 , 8. Dan. 9.2 , 3. Fourthly , Truth and fidelity in the care to make these promises good ; this is that which makes us so confidently trust in Gods promises , because we know they are all Yea and Amen , that it is impossible for God to lie , or deceive , or for any to seeke his face in vaine , 2 Cor. 1.20 . Iosh. 21.45 . Hebr. 6.18 . Isai. 45.19 . Fifthly , Power to give Being , and put into act whatsoever is thus promised . That which a man leanes upon , must have strength to bear the weight which is laid upon it . This is the great ground of our trusting in God at all times , even then when all other helpes faile , because he is I Am , that can create and give a being to every thing which he hath promised , because power belongeth unto him , and in the Lord Iehovah is everlasting strength , and nothing is too hard , no help too great for him who made heaven and earth , and can command all the Creatures which he made to serve those whom he is pleased to helpe . Psal. 62.8 , 11. Exod. 3.14 . Isay. 26.4 . Gen. 18.14 . Ier. 32.17 . Psal. 121.2 . Rom. 4.19 , 21. Matth. 8.2 . Now whosoever seeks for any of these grounds of trust in Idols , shall be sure to faile of them . Knowledge they have none . Isay . 44.9 . and therefore love they have none ; for how can that love any thing which knowes nothing ? Truth they have none , neither of being in themselves , nor of promise to those that trust in them ; the very formality of an Idol is to be a lye , to stand for that which it is not , and to present that which it is most unlike , Isay 44.20.40.18 . Ier. 10.14 , 15 , 16. and power they have none either to heare , or save , Isay. 45.20.46.7.41.23.24.28 , 29. And therefore that repentance which shaketh off confidence in Idols , doth not onely convert a man unto God , but unto himselfe ; is it not onely an impious , but a sottish thing , and below the reason of a man , first to make a thing , and then to worship it , to expect safety from that which did receive being from himselfe , Isay. 46.7 , 8. These are the three great props of carnall confidence , forraigne interests , domesticall treasures , superstitious devotions ; when men please themselves in the children of strangers , and have their land full of silver and gold , and treasures , full of horses and Charets , and full of Idols : hoard up provisions and preparations of their owne , comply with the enemies of God abroad , and corrupt the worship of God at home . Isay 2.6 , 7 , 8. These are the things for which God threatneth terribly to shake the earth , and to bring downe , and to make low the loftines of man , if he doe not , ( as Ephraim here by long and sad experience , doth ) penitently renounce and abjure them all . And now this is matter for which all of us may be humbled . There is no sinne more usuall amongst men then carnall confidence , to lean on our owne wisedome , or wealth , or power , or supplies from others , to deifie Counsels , and Armies , or Horses , and treasures , and to let our hearts rise or fall , sinke or beare up within us , according as the creature is helpefull or uselesse , nearer or farther from us ; As if God were not a God afarre off , as well as neare at hand . This we may justly fear , God has , and still will visit us for , because we doe not sanctifie the Lord of Hosts himselfe in our hearts , to make him our feare and our defence , and that he will blow upon all such counsells , and preparations , as carnall confidence doth deifie . Therefore we must be exhorted to take off our hopes and feares from second causes , not to glory in an arm of flesh , or to droope when that failes us ; not to say in our prosperity , our mountaine is so strong that we shall not be shaken , nor in our sufferings , that our wound is incurable , or our grave so deepe that we shall never be raised againe . But to make the Name of the Lord our strong tower ; for they who know thy name will trust in thee , and for direction herein we must learne to trust in God , First , Absolutely and for himselfe , because he onely is Absolute and of himselfe . Other things as they have their being , so have they their working and power of doing good or evill onely from him , Matth. 4.4 , Iohn . 19.11 . a And therefore till he take himselfe away , though he take all other things away from us , we have mater of encouragement and rejoycing in the Lord still , as David and Habakuk resolve , 1 Sam. 30.6 . Habac. 3.17 , 18. All the world cannot take away any promise from any servant of God , and there is more of Reality in the least promise of God , then in the greatest performance of the creature . Secondly , to trust him a in the way of his Commandements , not in any precipices or presumptions of our owne . Trust in him and doe good , Psal. 37.3 . First feare him , and then trust in him ; he is a Help and shield onely unto such , Psal. 115.11 . It is high insolence for any man to leane upon God without his leave , and he alloweth none to doe it but such as feare him , and obey the voyce of his servants , Isay. 50.10 . Thirdly , to trust him in the b way of his providence , and the use of such meanes as he hath sanctified and appointed . Though m●n liveth not by bread alone , but by the word of blessing which proceedeth out of the mouth of God : yet that word is by God annexed to Bread , and not to Stones ; and that man should not trust God , but mock and tempt him , who should expect to have stones turned into bread . If God hath provided staires , it is not faith but fury , not confidence but madnesse , to goe downe by a precipice ; where God prescribes meanes , and affords secondary helpes , we must obey his order , and implore his blessing in the use of them . This was Nehemiah his way , He prayed to God , and he petitioned the King , Neh. 2.4 . This was Esters way , A Fast to call upon God , and a Feast to obtaine favour with the King , Ester 4.16.5.4 . This was Iacobs way , A Supplication to God , and a present to his Brother , Genes . 32.9 , 13. This was Davids way against Goliah , the Name of the Lord his trust , and yet a Sling and a stone his Weapon , 1 Sam. 17.45 , 49. This was Gedeons way against the Midianites , His Sword must goe along with the Sword of the Lord , not as an addition of strength , but as a testimony of obedience , Iudg. 7.18 . Prayer is called sometimes a lifting up of the voice , sometimes a lifting up of the hands , to teach us , That when we pray to God , we must as well have a a hand to worke , as a tongue to begge . In a word , we must use second causes in Obedience to Gods order , not in confidence of their Helpe ; The Creature must be the object of our diligence , but God onely the object of our trust . Now lastly , from the ground of the Churches prayer and promise , we learn , b That the way unto mercy is to be in our selves fatherlesse . The poore saith David , committeth himselfe unto thee , thou art the helper of the fatherlesse . Psal. 10.14.146.9 . When Iehoshaphat knew not what to doe , then was a sitt time to direct his eye unto God. 2 Chron. 20.19 . When the stones of Sion are in the dust , then is the sittest time for God to favour her . Psal. 102.13 . When Israel was under heavie bondage , and had not I●seph as a tender father ( as he is called , Gen. 41.43 . ) to provide for them , then God remembred that he was their father , and Isra●l his first borne . Exod. 4.22 . nothing will make us seeke for Helpe above our selves , but the apprehension of weaknes within our selves . Those Creatures that are weakest , n●ture hath put an aptitude and inclination in them to depend upon those that are stronger . The Vine , the Ivie , the Hopp , the Wood-binde , are taught by nature to clasp and cling and winde about stronger trees . The greater sense we have of our owne vilenes , the fitter disposition are we in to relie on God. I will leave in the midst of thee an afflicted and poore people , and they shall trust in the name of the Lord. Zeph. 3.12 . Isay 14.32 . When a man is proud within , and hath any thing of his owne to leane upon , he will hardly tell how to trust in God. Prov. 3.5.28.25 . Israel never thought of returning to her first husband , till her way was hedged up with thornes , and no meanes left to enjoy her former Lovers . Hose . 2.6 , 7. When the enemy should have shut up and intercepted all her passages to Dan and Bethel , to Egypt and Assyria , that she hath neither friends , nor Idols to flie to , then she would think of returning to her first Husband , namely , to God againe . Now from hence we learne , First , the condition of the Church in this world , which is to be as an Orphan , destitute of all succour and favour , as an out-cast whom no man looketh after . Ier. 30.17 . Paul thought low thoughts of the world , and the world thought as basely of him . The world saith he , is crucified unto me , and I unto the world . Gal. 6.14 . Before conversion , the world is an Egypt unto us , a place of Bondage . After Conversion , It is a Wildernesse unto us , a place of Emptinesse and Temptations . Secondly , the Backwardnesse of man towards grace ; we goe not to God till we are brought to extremities , and all other Helpes faile us . The poore Prodigall never thought of looking after a Father , till he found himselfe in a fatherlesse condition , and utterly destitute of all reliefe , Luke 15.17 , 18. Thirdly , the right disposition and preparation unto mercie , which is to be an Orphan , destitute of all selfe-confidence , and broken off from all other comforts . When the poore and needy , seeketh water , and there is none , I the Lord will helpe him , Isai. 41.17 . God will repent for his people when he seeth that their power is gone , Deut. 32.36 . when there is dignus vindice nodus , an extremity fitt for divine power to interpose . Christ is set forth as a Physician , which supposeth sicknesse ; as a fountaine , which supposeth uncleanesse ; as meate , which supposeth emptinesse ; as cloathing , which supposeth nakednesse . He never finds us till we are lost sheep ; when we have lost all , then we are fit to follow him , and not before . Fourthly , The Roots of true Repentance . Nos pupilli , Tu misericors . The sence of want and emptinesse in our selves , the apprehension of favour and mercy in God. Conviction of sinne in us , and of righteousnesse in him , Iohn 16.9 , 10. Of crookednesse in us , and of glory in him . Isay. 40.4 , 5. Hereby roome is made for the entertainment of mercy ; where sinne abouds , grace will more abound , and the more the soule findes it selfe exceeding miserable , the more will the mercy of God appeare exceeding mercifull , Rom. 5.20 . and hereby God sheweth his wisedome in the seasonable dispencing of mercy then when we are in greatest extremity : As fire is hottest in the coldest weather . God delights to be seene in the mount , at the grave , to have his way in the sea , and his paths in the deepe waters . Mercies are never so sweet as when they are seasonable , and never so seasonable as in the very turning and criticall point , when miserie weighs down , and nothing but mercie turns the scale . This teacheth us how to fit our selves for the mercy of God , namely to finde our selves destitute of all inward or outward comfort , and to seek for ●tonely there . Beggers doe not put on Scarlet but ragges , to prevaile with men for reliefe : As Benhadad servants put on Ropes when they would beg mercy of the King of Israel . In a shipwrack a man will not load him with money , chaines , treasure , rich apparell ; but commit himselfe to the Sea naked , and esteeme it mercy enough , to have Tabulam post naufragium , one poore plank to carry him to the shore . It is not exaltation enough unto Ioseph except hee be taken out of a prison unto honour . Secondly , we should not be broken with diffidence or distrust in times of trouble , but remember it is the condition of the Church to be an Orph●n . It is the way whereby Moses became to be the son of Pharaohs daughter ; when his owne Parents durst not owne him , the mercy of a Prince found him out to advance him ; and when he was nearest unto perishing , he was nearest unto honour b In the civill Law we finde provision made for such as were cast out , and exposed to the wide world , some Hospitals to entertaine them , some liberties to comfort and compensate their trouble . And a like care we finde in Christ ; The Jewes had no sooner cast the man that was borne blinde out , whose Parents durst not be seen in his cause for feare of the like usage , but the mercy of Christ presently found him , and bestowed comfort upon him , Iohn 9.35 . This is the true a David unto whom all helplesse persons , that are in distresse , in debt , in bitternesse of soul , may resort and finde entertainment , 1 Sam. 22.2 . Lastly , we should learne to behave our selves as Pupils under such a Guardian , to be sensible of our infancy , minority , b disability to order or direct our owne waies , and so deny our selves , and not leane on our owne wisedom ; to be sensible how this condition exposeth us to the injuries of strangers , ( for because we are called out of the world , therefore the world hateth us , ) and so to be vigilant over our waies , and not trust our selves alone in the hands of temptation , nor wander from our Guardian , but alwaies to yeeld unto his wisdome and guidance : Lastly , to comfort our selves in this , that while we are in our minority , we are under the mercy of a father , A mercy of Conservation by his providence , giving us all good things richly to enjoy , even all things necessary unto life and godlinesse : A mercy of protection , defending us by his power from all evill : A mercy of Education and instruction , teaching us by his Word and Spirit : A mercy of Communion many waies familiarly conversing with us , and manifesting himselfe unto us : A mercy of guidance and government by the laws of his family : A mercy of discipline sitting us by fatherly chastisements for those further honours and imployments he will advance us unto ; and when our minority is over , & we once are come to a perfect , man , we shall then be actually admitted unto that inheritance immortall , invisible , and that fadeth not away , which the same mercy at first purchased , and now prepareth and reserveth for us . Now it followeth , Verse . 4. I will heale their back-sliding , I will love them freely , for mine anger is turned away from him . In the former words we have considered both Israels Petition in time of trouble , and the Promise and Covenant which thereupon they binde themselves in . In these and the consequent words unto the end of the 8. verse , we have the gracious answer of God to both , promising ●oth in his free love to grant their petition , and by his fr●e grace to enable them unto the performance of the Covenant which they had made . The Petition consisted of two parts . 1. That God would take away all iniquity . 2 That he would doe them good , or receive them graciously . To both these God giveth them a full and a gracious answer . 1. That he will take away all iniquitie by Healing their back-sliding . 2 That he would doe them good , and heape all manner of bl●ssings upon them , which are expressed by the various metaphors of fruitfulnesse ; opposite to the contrary expr●ssions of judgement in former parts of the prophecie . I will heale their back sliding . ] This is one of the names by which God is pleased to make himsele knowne unto his people , I am the Lord that healeth thee , Exod. 15.26 . and , returne O Back-sliding children , and I will heale your back-slidings , Jer. 3.22 . Now God Healeth sin four manner of waies . First , By a gratious Pardon , burying , covering , not imputing them unto us . So it seems to be expounded , Psal. 103.3 . and that which is called Healing in one place , is called forgivenesse in another , if we compare Mat. 13.15 . with Mark 4.12 . Secondly , by a spirituall and effectuall Reformation , purging the conscience from dead workes , making it strong and able to serve God in new obedience ; for that which Health is to the body , Holinesse is to the soul. Therefore the Sun of righteousnesse is said to a●ise with Healing in his wings , Mal. 4.2 . whereby we are to understand the gracious influence of the Holy Spirit conveying the vertue of the blood of Christ unto the conscience , even as the beames of the Sunne doe the heat and influence thereof unto the earth , thereby calling out the herbs and flowers , and healing those deformities which winter had brought upon it . Thirdly , by removing and withdrawing of judgements , which the sinnes of a people had brought like wounds or sicknesses upon them . So Healing is opposed to smiting and wounding , Deut. 32.39 . Iob 5.18 . Hos. 6.1 , 2. Ier. 33.5 , 6. Fourthly , by comforting against the anguish and distresse which sinne is apt to bring upon the conscience . For as in Physick there are Purgatives to cleanse away corrupt humours , so there are Cordials likewise to strengthen & refresh weak and dejected Patients ; and this is one of Christs principal workes to binde and heale the broken in heart , to restore comforts unto mourners , to set at liberty them that are bruised , and to have mercy upon those whose bones are vexed , Psal. 147 , 3. Isai. 57.18 , 19. Luke 4.18 . Psal. 6.2 , 3. I am not willing to shut any of these out of the meaning of the Text. First , because it is an answer to that rayer , Take away All iniquity . The All that is in it , The Guilt , the staine , the power , the punishment , the anguish , whatever evil it is apt to bring upon the conscience , Let it not doe us any hurt at all . Secondly , because Gods works are perfect ; where he forgives sinne , he removes it , where he convinceth of righteousnesse , unto pardon of sinne , he convinceth also of judgement , unto the casting out of the prince of this world , and bringeth forth that judgement unto victory , Matth. 12.20 . Their Back-sliding ] Their praier was against All iniquity , and God in his answer thereunto singleth out one kinde of iniquity , but one of the greatest , by name . And that first , to teach them and us , when we pray against sinne , not to content our selves with generalities , but to bewaile our great and speciall sinnes by name , those specially that have been most comprehensive , and the Seminaries of many others . Secondly , to comfort them ; for if God pardon by name the greatest sinne , then surely none of the rest will stand in the way of his mercy ; if he pardon the Talents , we need not doubt but he will pardon the pence too . Paul was guilty of many other sinnes , but when he will magnifie the grace of Christ , he makes mention of his great sinnes , A blasphemer , a persecutor , injurious ; and comforts himselfe in the mercy which he had obtained against them , 1 Tim. 1.13 . Thirdly , to intimate the great guilt of Apastacie and rebellion against God. After we have known him and tasted of his mercy , and given up our selves unto his service , and come out of Egypt and Sodome , then to looke back againe , and to be false in his Covenant , this God lookes on , not as a single sinne , but as a compound of all sinnes . When a man turnes from God , he doth as it were resume and take home upon his conscience All the sinnes of his life again . Fourthly , to proportion his answer to their repentance . They confesse their Apostasie , they had been in Covenant with God , they confesse he was their first husband , Hos. 2 7. and they forsooke him , and sought to Horses , to Men , to Idols , to vanitie and lies : this is the sin they chiefly bewaile : and therefore this is the sinne which God chiefly singles out to pardon and to heale them of . This is the great goodnesse of God toward those that pray in sincerity , that he fits his mercy ad Cardinem desiderii , answers them in the maine of their desires , lets it be unto them even as they will. I will love them freely . ] This is set downe as the fountaine of that Remission , Sanctification and Comfort which is here promised . It comes not from our Conversion unto God , but from Gods free love and grace unto us . And this is added , first to Humble them , that they should not ascribe any thing to themselves , their Repentance , their prayers , their covenants and promises , as if these had been the means to procure mercie for them , or as if there were any objective grounds of lovelines in them to stirre up the love of God towards them . It is not for their sake that he doth it , but for his own , The Lord sets his love upon them because he loved them . Deut. 7.7 , 8. not for your sakes doe I this , saith the Lord God , be it known unto you . Ezek. 36.22.32 . He will have mercy because he will have mercy . Rom. 9.15 . Secondly , To support them , above the guilt of their greatest sinnes . Men think nothing more easie while they live in sinne , and are not affected with the weight and hainousnesse of it , then to beleeve mercie and pardon . But when the soule in conversion unto God , feeles the heavie burden of some great sinnes , when it considers its rebellion , and Apostacie , and backesliding from God , It will then be very apt to think God will not forgive nor heale so great wickednesse as this ; There is a naturall Novatianisme in the timerous conscience of convinced sinners , to doubt and question pardon for sinnes of Apostacie and falling after repentance . Therefore in this case God takes a penitent off from the consideration of himself by his own thoughts , unto the height and excellencie of his Thoughts who knowes how to pardon abundantly , Isay. 55.7 , 8 , 9. Ier. 29.11 . Ezek. 37.3 . Nothing is too hard for love especially free-love , that hath no foundation or inducement from without it self . And because we reade before Hos. 8.5 . That Gods Anger was kindled against them , therefore he here adds that this also should be turned away from them . Anger will consist with love ; we finde God Angrie with Moses , and Aaron , and Miriam , and Asa ; and he doth sometimes visit with rodds and scourges , where he doth not u●terly take away his loveing kindenesse from a people . Psal. 89.32.33 . A man may be angrie with his wife , or childe , or friend , whom he yet dearly loveth . And God is said to be thus Angry with his people , when the effects of displeasure are discovered towards them . Now upon their Repentance and Conversion , God promiseth not onely to love them freely , but to clear up his Countenance towards them , to make them by the Removall of Judgements to see and know the ftuits of his free love and bounty unto them . When David called Absolom home from banishment , this was an effect of love ; but when he said , let him not see my face , this was the continuation of Anger ; but at last when he admitted him into his presence and kissed him , here that Anger was turned away from him too . 2 Sam. 14.21.24.33 . These words then containe Gods mercifull answer to the first part of Israels prayer for the Taking away of all Iniquity which had beene the fountaine of those sad Judgements under which they languished and pined away . Wherin there are two parts , 1. The Ground of Gods answer , His free love . 2. A double fruit of that love . 1. In Healing their Backsliding , In removing his Anger and heavie Iudgements from them . We will breifly handle them in the order of the Text. I will Heale their Backsliding . ] When Gods people do returne unto him , and pray against sin , then God out of his free love doth heale them of it . First , he teacheth them what to aske , and then he tells them what he will give . Thus we finde Conversion and Healing joyned together , Isai. 6.10 . They shall returne even to the Lord , and he shall be intreated of them , and shall heale them , Isai. 19.22 . Return , Backsliding children , I will Heal your Backslidings , Ier. 3.22 . a Men if they be injured and provoked by those whom they have in their power to undoe , though they returne , and cry peccavi , and are ready to aske forgivenesse , yet many times out of pride and revenge , will take their time and opportunity to repay the wrong . But God doth not so ; His Pardons , as all his other Gifts , are without exprobrat●on ; as soon as ever his servants come back unto him with teares and confession , he looks not upon them with scorn , but with joy ; his mercy makes more haste to embrace them , then their repentance to returne unto him , Luke 15.20 . then out comes the wine , the oyle , the balme , the cordials ; then the wounds of a Saviour doe as it were bleed afresh to drop in mercy into the sores of such a Penitent . O though he be not a dutifull , not a pleasant childe ; yet he is a childe ; though I spake against him , yet I remember him still , my bowels are troubled for him , I will surely have mercy upon him , Jer. 31.20 . The Lord greatly complaines of the inclination of his people to backsliding , and yet he cannot finde in his heart to destroy them , but expresseth a kinde of a Conflict betweene Iustice and Mercy ; and at last resolves , I am God and not man ; I can as well heale their backsliding by my Love , as revenge it by my justice ; therefore I will not execute the fiercenesse of mine anger , but I will cause them to walk after the Lord , Hos. 11.7.10 . Yea , so mercifull he is , that even upon an hypocriticall conversion , when his people did but flatter and lie unto him , and their heart was not right towards him , nor they stedfast in his covenant , yet the Text saith , he being full of compassion forgave their iniquity ( not as to the justification of their persons , for that is never without faith unfained , but so farre as to the mitigation of their punishment , that he destroyed them not , nor stirred up all his wrath against them , Psal. 78.34.35 . ) for so that place is to be expounded , as appeareth by the like parallel place , Ezek. 20 17. Neverthelesse , mine eye spared them from destroying them , neither did I make an end of them in the wildernesse . Now the Metaphoricall word both here , and so often elsewhere used in this argument , leadeth us to looke upon sinners as Patients , and upon God as a Physician . By which two considerations we shall finde the exceeding mercy of God in the pardon and purging away of sinne set forth unto us . Healing then is a Relative word , and leades us first to the consideration of a Patient who is to be healed , and that is here a grievous sinner fallen into a Relapse . Healing is of two sorts . The healing of a sicnesse by a Physician ; the healing of a wound by a Chirurgian . And Sinne is both a sicknesse , and a wound . The whole head sick , the whole Heart faint , from the soale of the foot , even unto the Head , there is no soundnesse in it , but wounds and bruises , and putrifying sores Isai. 1.5.6 . A sicknesse that wants healing , a wound that wants binding , Ezek. 34.4 . A sick sinner that wants a Physician to call to repentance , Matth. 9.12 , 13. A wounded sinner , that wants a Samaritan ( so the Iewes called Christ Iohn 8.48 . ) to binde up and poure in wine and oyle , Luek 10.34 . Diseases are of severall sorts , but those of all other most dangerous that are in the vitall parts , as all the diseases of sinne are , and from thence spread themselves over the whole man. Ignorance , pride , carnall principles , corrupt judgement , diseases of the Head. Hardnesse , stubbornesse , Atheisme , Rebellion , diseases of the Heart : Lust , a dart in the Liver ; Corrupt communication the effect of putrified lungs : Gluttony and drunkennesse the swellings and dropsies of the belly : despaire and horrour the griefe of the bowels : Apostacie a Recidivation or Relapse into all . An Eare that cannot heare God speake , Ier. 6.10 . An Eye quite dawbed up , that cannot see him strike , Ier. 44.18 . Isai. 26.11 . A palate out of taste , that cannot savour nor relish heavenly things , Rom. 8.5 . Lips poisoned , Rom. 3.13 . A Tongue set on fire , Iam. 3.6 . Flesh consumed , bones sticking out , sore vexed and broken to pieces Iob 33.21 . Psal. 6.2 . & 51.8 . Some diseases are dull , others acute ; some ●●upifying , others tormenting . Sinne is All. A stupifying palsie , that takes away feeling Ephes 4.19 . A pl●gu● in the Heart , which sets all on fire . 1 King. 8.38 . Hos. 7.4 . Let us consider a little the proper passions and effects of most diseases , and see how they suite to sinne . First , Paine and distemper . This , first or last is in All sinne ; for it begets in wicked and impenitent men the a pain of guilt , horrour , trembling of heart , anguish of conscience , fear of wrath , expectation of judgement , and fiery indignation , as in Cain , Pharaoh , Ahab , Felix , and divers others , Gen. 4.13.14 . Exod. 9.27.28 . 1 King. 21.27 . Acts 24.25 . Isai. 33.14 . Hebr. 2.15 . Rom. 8 15. Hebr. 10.27 . And in Penitent men it begets b the pain of shame , and sorrow , and inquietude o● spirit , a wound in the spirit , a prick in the very heart , Rom. 6.21 . Ezek. 16.61 . 2 Cor. 7.10 . Prov. 18.14 . Acts 2.37 . Penitency and Paine are words of one derivation , and are very neare of kin unto one another . Never was any wound cured without paine , never any sinne healed without sorrow . Secondly , c weaknesse and Indisposednesse to the Actions of life . Sinne is like an unruly spleen , or a greedy wenne in the body that sucks all nourishment , & converts all supplies into its own growth , and so exhausts the strength and vigor of the soul , making it unfit and unable to do any good . When ever it sets about any duty , till sinne be cured , it goes about it like an arm out of ioynt , which when you would move it one way , a doth fall back another . It faints , and flaggs , and is not able to put sorth any skill , or any delight unto any good duty . Naturally men are Reprobate or void of Iudgement unto any good work . Tit. 1.16 . Godlinesse is a mystery ▪ a spirituall skill & trade ; there is learning , and use , and experience , and much exercise required to be handsome and dextrous about it . Tim. 3.16 . Phil. 4.11 . Heb. 5 . 13-14 . To be sinners and to be without strength , in the Apostles phrase , is all one . Rom. 5.6.8 . And look how much flesh there is in any man , so much disability is there to performe any thing that is good . Rom. 7.18 . Therefore the hands of sinners are said to hang downe , and their knees to be feeble , and their feete to be lame , that cannot make straight pathes till they be healed . Heb. 12.12 , 13. If they at any time upon naturall dictates , or some suddaine strong conviction , or pang of feare , or stirrings of conscience , doe offer at any good worke , to pray , to repent , to beleeve , to obey , they bungle at it , and are out of their element ; They are wise to doe evill , but ●o doe good they have no knowledge : They presently grow wearie of any essaies and offers at well doing , and cannot hold out or persevere in them . Thirdly , Decay and consumption . Sinne wasts and wears out the vigour of soule and body , feedes upon all our time , and strength , and exhausts it in the services of lust . Sicknes is a chargeable thing , a consumption at once to the Person and to the Estate . The poore woman in the Gospel which had an issue of blood , spent all that she had on Physicians , and was never the better : Luke 8.43 . So poore sinners emptie all the powers of soule , of body , of time , of estate , every thing within their reach , upon their lusts , and are as unsatisfied at last as at the first , Eccles. 1.8 . Like a Silke-worme which workes out his bowels into such a masse wherein himself is buried . It wearieth them out , and sucketh away the Radicall strength in the service of it , b and yet never giveth them over , but as Pharaohs taskmasters exacted the brick when they had taken away the straw ; so lust doth consume and weaken naturall strength , in the obedience of it : and yet when nature is exhausted , the strength of lust is as great , and the Commands as tyrannous as ever before . Isa 57.10 . Ier. 2.25 . We are to distinguish betweene the vitall force of the faculties , and the Activity of lust which sets them on work ; that decayes and hastens to death , but sinne retaines its strength and vigour still ; nothing kills that but the bloud of Christ ; & the decay of nature ariseth out of the strength of sinne ; the more any man in any lust whatsoever , makes himselfe a servant of sinne , and the more busie and active he is in that service : the more will it eate into him and consume him , as the hotter the feaver is , the sooner is the body wasted and dried up by it . Fourthly , Deformity . Sicknesse withereth the beauty of the body , maketh it of a glorious a ghastly and loathsome spectacle . Come to the comliest person living after a long and pining sicknesse , and you will not finde the man in his owne shape ; a wan countenance , a shriveled flesh , a leane visage , a hollow and standing eye , a trembling hand , a stammering tongue , abowed backe , a feeble knee a swelled belly : nothing left but the ●●akes of the hedge , and a few finewes to hold them together . Behold here the picture of a sinner , swelled with pride , pined with envie , bowed with earthlines wasted and eaten up with lust , made as stinking and unsavoury as a dead Carcasse . Psal. 14.3 . Ezek. 16.4 . When thou seest an unmercifull man , that hath no compassion left in him , thinke thou sawest Iudas or King Iehoram , whose sore disease made his bowels fall out . 2. Chron. 21.19 . When thou seest a worldly man whose heart is glued to earthly things , think upon the poore woman who was bowed together and could not lift up her selfe . Luke 13.11 . When thou seest an Hypocrite walking crooked and unevenly in the wayes of God , think upon Mephibosheth or Asa , lame , halting , diseased in their feet . When thou seest a proud ambitious man , thinke upon Herod eaten up with vermine . O if the diseases of the soule could come forth & shew themselves in the body , and work such deformity there ( where it would not doe the thousandth part so much hurt ) as they doe within : if a man could in the glasse of the word see the uglinesse of the one , as plainly as in a materiall glasse the foulnesse of the other , how would this make him crie out , my head , my head : my bowels , my bowels : my leannesse , my leannesse : unclean , unclean ? No man thinks any shape ugly enough to represent a divell by ; yet take him in his naturals , and he was a most glorious Creature : it is sinne that turns him into a Serpent or Dragon . There is something of the monster in every sinne ; the belly or the feet set in the place of the head or heart ; sensuall and worldly lusts set up above Reason , and corrupt Reason above Grace . Now because the sicknesse here spoken of is a falling sicknes , and that the worst kinde of Fall not forward in our way or race , as every good man sometimes falls , where a man hath the help of his knees and hands to break the blow , to prevent or lessen the hurt , and to make him to rise againe ; but old Elies fall , a falling backward , where a man can put forth no part to save the whole , and so doth more dangerously breake and bruise himselfe thereby : Therefore as it is a sicknes which requires curing , so it is a wound which requires healing and binding . The Ancients compare it to falling into a pit full of dirt and s●ones : where a man doth not onely defile , but miserably breake and bruise himselfe . There is contritio , solutio continui , suppuratio , sanies &c. All the evils of a dangerous and mortall wound . Adde to all this , That in this diseased and wounded condition , 1 A man hath no power to heale or to helpe himselfe , but in that respect he must cry out with them in the prophet , My wound is incurable and refuseth to be healed , Jer. 15.18 . Secondly , he hath no desire , no will , no thought to enquire or send after a Physician who may heal him : but is well contented rather to continue as he is , then to be put to the paine and trouble of a cure , and pleaseth himself in the goodnesse of his owne condition , Rev. 3.17 ▪ Matth. 9.12 . Thirdly , He is in the hands of his cruell enemy , who takes no pity on him , but by flattery and tyranny , and new temptations , continually cherisheth the disease , 2 Tim. 2.26 . Fourthly , when the true Physician comes , he shuts the door against him , refuseth his counsell , rejecteth his receipts , quarrels with his medicines ; they are too bitter , or too strong and purging ; or too sharp and searching ; he will not be healed at all except it may be his own way , Prov. 1.24 , 25. 2 Chron. 36.16 . Ezek. 24.13 . Matth. 23.37 . Ier. 13.11 . Thus we have taken a view of the Patient , Sick , weake , pained , consumed , deformed , wounded , and sore bruised : without power or help at home , without friends abroad : no sense of danger , no desire of change : patient of his disease , impatient of his cure : but one meanes in the world to helpe him , and he unable to procure it ; and being offered to him , unwilling to entertaine it ; who can expect after all this , but to hear the knell ring , and to see the grave opened for such a sick person as this ? Now let us take a view of the Physician . Surely an ordinary one would be so farre from visiting such a Patient , that in so desperate a condition as this , he would quite forsake him : As their use is to leave their Patients when they lie a dying . Here then observe the singular goodnesse of this physician . First , though other Physicians judge of the disease when it is brought unto them , yet the Patient first feels it and complaines of it himselfe ; but this Physician giveth the Patient the very feeling of his disease , and is faine to take notice of that as well as to minister the cure . He went on frowardly in the way of his heart , saith the Lord , and pleased himself in his owne ill condition , I have seene his way , and will heale him , Isay. 57 , 17.18 . Secondly , other Patients send for the Physician , and use many intreaties to be visited and undertaken by him . Here the Physician comes unsent for , and intreates the sick person to be healed . The world is undone by falling off from God , and yet God is the first that begins the reconciliation ; and the stick of it is ●n the world , and not in him : and therefore there is a great Emphasis in the Apostles expression , God was in Christ reconciling the world to himself , not himself unto the world ; He intreats us to be reconciled , 2 Cor. 5.19.20 . He is found of them that sought him not , Isai. 65.1 . and his office is not onely to save , but to seeke that which was lost . Thirdly , other Physicians are well used , and entertained with respect and honour : but our Patient here neglects and misuseth his Physician , falls from him , betakes himself unto Mountebanks and Physicians of no value ; yet he insists on his mercy , and comes when he is forsaken , when he is repelled . I have spread out my hands all the day unto a Rebellious people , Isai. 65.2 . Fourthly , other Physicians have usually ample and honourable rewards for the attendance they give ; but this Physician comes onely out of love , heales freely , nay is bountifull to his Patient , doth not onely heale him , but bestows gifts upon him gives the visit , gives the physick , sends the ministers and servants who watch & keep the Patient . Lastly , other Physicians prescribe a bitter potion for the sick person to take ; this Physician drinketh of the bitterest himself ; others prescribe the sore to be launced , this Physician is wounded and smitten himself : others order the Patient to bleed , here the physician bleeds himselfe : yea he is not onely the Physician but the Physick , and gives himselfe , his own flesh , his own blood , for a purgative , a cordiall , a plaister to the soul of his Patient ; Dies himselfe , that his Patient may live , and by his stripes we are healed , Isai. 53.5 . We should from all this learne , First , to admire the unsearchable Riches of the mercy of our God , who is pleased in our misery to prevent us with goodnesse , and when we neither felt our disease , nor desired a remedy , is pleased to convince us of our sinnes , Thou hast fallen by thine iniquity ; To invite us to repentance , O Israel returne unto the Lord thy God : To put words into our mouth , and to draw our petition for us , Take with you words , and say unto him , take away all iniquity , &c. To furnish us with arguments , we are fatherlesse , thou art mercifull : To incourage us with promises , I will heale , I will love ; To give us his Ministers to proclaime , and his Spirit to apply these mercies unto us . If he did not convince us that iniquity would be a downfall and a ruine unto us , Ezek. 18.30 . we should hold it fast , and be pleased with our disease , like a mad man that quarrels with his cure , and had rather continue mad then be healed , Ioh. 3.19 , 20 , 21. If being convinced , he did not invite us to repentance , we should run away from him as Adam did . No man loves to be in the company of an Enemy , much lesse when that enemy is a Iudge . They have turned their back unto me , and not their face , Jer. 2.27 , Adam will hide himselfe from the presence of the Lord , Gen. 3.8 . and Cain will goe out from the presence of the Lord , Gen. 4.16 . Guilt cannot looke upon Majestie ; stubble dares not come neere the fire ; If we be in our sins we cannot stand before God , Ezra 9.15 . If being invited , he did not put words into our mouthes , we should not know what to say unto him . We know not wherwith to come before the Lord , or to bow before the high God , if he do not shew us what is good . Mic. 6.6 , 8. Where God is the Judge ( who cannot be mocked or deceived , who knoweth all things ; and if our heart condemne us , he is greater then our heart , and where ever we hide , can finde us out , and make our sinne to finde us too . Gal. 6.7 . 1 Iohn 3.20 . Num. 32.23 . ) where I say this God is the Judge , there guilt stoppeth the mouth , & maketh the sinner speechlesse . Matth. 22.12 . Rom. 3.19 . Nay the best of us know not what to pray as we ought , except the Spirit be pleased to help our infirmities . Rom. 8.26 . When we are taught what to say , If God do not withdraw his anger , we shall never be able to reason with him . Iob. 9.13 , 14. Withdraw thine hand from me , let not thy dread make me afraide , then I will answer , then I will speak . Job . 13.21 , 22. If he doe not reveal mercie , if he doe not promise love or healing ; if he do not make it appeare that he is a God that heareth prayers , flesh will not dare to come neere unto him . 2. Sam. 7.27 . We can never pray , till we can cry Abba father ; we can never call unto him but in the multitude of his mercies . As the earth is shut and bound up by frost and cold , and putteth not forth her pretious fruits till the warmth and heat of the Summer call them out : so the heart under the cold affections of feare and guilt , under the darke apprehensions of wrath and judgement , is so contracted that it knows not to draw neere to God ; but when mercie shines , when the love of God is shed abroade in it , then also is the heart it selfe shed abroade and enlarged to powre out it self unto God. Even when distressed sinners pray , their prayer proceeds from apprehensions of mercy ; for prayer is the childe of faith . Rom. 10.14 . Ia● ▪ 5.15 . and the object of faith is mercy . Secondly , The way to prize this mercie is to grow acquainted with our own sicknesse ; to see our face in the glasse of the law : to consider how odious it renders us to God : how desperately miserable in our selves . The deeper the sense of misery , the higher the estimation of mercy . When the Apostle looked on himselfe as the cheif of sinners ▪ then he accounted it a saying worthy of all Acceptation that Christ Iesus came into the world to save sinners . 1. Tim. 1.15 . Till we be sicke and weary , we shall not looke after a Physician to heale and ease us . Matth. 9.12.11 , 28. till we be pricked in our hearts , we shall not be hasty to enquire after the means of Salvation . Acts 2.37 . Though the proclamation of pardon be made to All , that will , Revel . 22.17 . Yet none are willing till they be brought to extreamities : as men cast not their goods into the sea , till they see they must perish themselves if they doe not . Some men must be bound before they can be cured . All that God doth to us in conversion , he doth most freely : but a gift is not a gift till it be received . Rom. 5.17 . Iohn 1.12 and we naturally refuse and reject Christ when he is offered . Isay. 53.3 . Iohn 1.11 . because he is not offered but upon these termes , that we deny our selves , and take up a Crosse , and follow him . Therefore we must be wrought upon by some terrour or other . 2 Cor. 5.11 . When we finde the wrath of God abiding upon us , and our souls shut under it as in a prison , Iohn 3.36 . Gal. 3.22 . and the fire of it working and boyling like poison in our consciences , then we shal value mercie , and cry for it as the Prophet doth , Heale me O Lord , and I shall be healed , Save me , and I shall be saved , for thou art my prayse . Jer. 17.14 . Things necessary are never valued to their uttermost but in extremities . When there is a great famine in Samaria , an Asses head ( which at another time is thrown out for carrion ) wil be more worth , then in a plentifull season the whole body of an Oxe . Nay hunger shal in such a case overvote nature , and devour the very tender love of a mother ; the life of a childe shall not be so deare to the heart as his flesh to the belly of a pined parent , 2 King. 6 , 25 , 28. As soone as a man findes a shipwrack , a famine , a hell in his soul , till Christ save , feed , deliver it , immediately Christ will be the desire of that soule , and nothing in Heaven or earth valued in comparison of him . Then that which was esteemed the foolishnesse of preaching before , shall be counted the power of God , and the wisdom of God ; then every one of Christs ordinances ( which are the waters of the Temple , for the healing of the Sea , that is , of many people , Ezek. 47.8 . and the Leaves of the Tree of Life , which are for the healing of the Nations , Revel . 22.2 . and the streames of that Fountaine which is opened in Israel for sin and for uncleannesse , Zach. 13.1 . and the wings of the Sun of righteousnesse , whereby he conveyeth healing to his Church , Mal. 3 : 2. ) shall be esteemed , as indeed they are , the Riches , the Glory , the Treasure , the feast , the physick , the salvation of such a soule , Rom. 11.12 . Ephes. 3.8 . 2 Cor. 3.8.11 . 2 Cor. 4.6.7 . Isai. 25.6 . Revel . 19.9 . Luke 4.18 . Hebr. 2.3 . Iames 1.21 . Iohn 12.50 . Acts 28.28 . And a man will waite on them with as much diligence and attention , as ever the impotent people did at the poole of Bethesda , when the Angel stirred the water ; and endure the healing severity of them , not onely with patience , but with love and thankfulnesse ; suffer reason to be captivated , Wil to be crossed , high imaginations to be cast down , every thought to be subdued , conscience to be searched , heart to be purged , lust to be cut off and mortified ; in all things will such a sick soul be contented to be dieted , restrained and ordered by the Counsell of this heavenly Physician . It is here next to be noted that God promiseth to heale their Back-slidings . The word imports a departing from God , or a turning away againe . It is quite contrary in the formall nature of it unto faith and Repentance , and implies that which the Apostle calls a Repenting of Repentance . 2 Cor. 7.10 . By faith we come to Christ , John 6.37 . and cleave to him , and lay hold upon him . Heb. 6.18 . Isay. 5● . 2.6 . but by this we depart , and draw back from him , and let him goe . Heb. 10.38.39 . By the one we prize Christ as infinitely precious , and his ways as holy and good . Phil. 3.8 . 2 Pet. 1 4. by the other we vilifie and set them at nought , stumble at them , as wayes that doe not profit . Matth. 21.42 . Acts 4.11 . 1 Pet. 2.7 , 8. Iob. 21.14.15 . For , a man having approved of Gods wayes , and entred into covenant with him , after this to goe from his word , and fling up his bargaine , and start aside like a deceitfull bow : of all other dispositions of the Soule this is one of the worst , to deale with our sinnes as Israel did with their servants . Ier. 34.10 , 11. dismisse them and then take them again . It is the sad fruit of an evil and unbeleeving heart . Heb. 3.12 . a And God threatneth such persons to leade them forth with the workers of iniquity . Psal. 125.5 . as cattell are led to slaughter , or malefactours to execution . And yet we here see God promiseth Healing unto such sinners . For understanding whereof we are to know that there is a Twofold Apostacy . The one out of Impotency of Affection , and prevalency of lust , drawing the heart to look towards the old pleasures thereof againe , and it is a Recidivatton or Relapse into a former sinfull condition out of forgetfulness and falsness of heart , for want of the fear of God to ballance the conscience , and to fix and unite the heart unto him . Which was the frequent sin of Israel , to make many promises and Covenants unto God , and to break them as fast . Iudg. 2.18.19 . Psal. 106.7 , 8 , 9.12 , 13. And this a falling from our first love , growing cold and slack in duty , breaking our engagements unto God , and returning again to folly , though it be like a Relapse after a disease , exceeding dangerous , yet God is sometimes pleased to forgive and heal it . The other kind of Apostacy , is proud and malicious , when after the Tast of the good word of God , and the powers of the world to come , men set themselves to hate , oppose , persecute Godliness , to do despight to the spirit of grace , to fling off the holy strictness of Christs yoake , to swel against the searching power of his word , to trample upon the blood of the Covenant , and when they know the spiritualness and holiness of Gods wayes , the innocency and piety of his servants , doe yet notwithstanding set themselves against them for that reason though under other pretences , ) This is not a weak but a wilful , and ( if I may so speak ) a strong and a stubborn Aposta●y . A sin which wholly hardneth the heart against Repentance , and by consequence is incurable . To speak against the Son of man , that is against the doctrine , Disciples , ways , servants of Christ , looking on him only as a man , the leader of a Sect , as master of a new way ( which was Pauls notion of Christ and Christian Religion when he persecuted it , and for which cause he found mercy , for had he done that knowingly which he did ignorantly , it had been a sin uncapable of mercy . Acts 26.9 . 1 Tim. 1.13 . ) thus to sin , is a blasphemy that may be pardoned : but to speake against the Spirit , that is , to oppose and persecute the doctrine , worship , ways , servants of Christ , knowing them and acknowledging in them a spiritual Holiness , and eo nomine to do it , so that the formal motive of malice against them , is the power and lustre of that spirit which appeareth in them ; and the formal principle of it , neither ignorance , nor self-ends , but very wilfulness , and Immediate malignity ; Woe be to that man whose natural enmity and antipathie against Godliness do ever swel to so great and daring an height . It shall not be forgiven him , neither in this world , nor in the world to come . Matth. 12.32 . That is , say some , neither in the time of life , nor in the point or moment of death which translates them unto the world to come . Others , not in this life by Iustification , nor in the world to come by consummate Redemption , and publick judiciary absolution in the last day , which is therefore called the Day of Redemption , in which men are said to finde mercy of the Lord , Ephes. 4.30 . 2 Tim. 1.18 . For that which is here done in the Conscience by the ministery of the Word , and efficacy of the Spirit , shall be then publickly and judicially pronounced by Christs own mouth before Angels and men , 2 Cor. 5.10 . Others : Shall not be forgiven , that is , shall be plagued and punished both in this life , and in that to come . Give me leave to add what I have conceived of the meaning of this place , though no way condemning the Expositions of so great and learned men : I take it , By This world we may understand the Church which then was of the Iews , or the present age which our Saviour Christ then lived in . It is not , I think , insolent in the Scripture , for the words Age , or World , to be sometimes restrained to the Church . Now , as Israel was God's First-born , and the first fruits of his increase , Exod. 4.22 . Ierem. 31.9 . Ier. 2.3 . So the Church of Israel is called the Church of the First-born , Hebr. 12.23 . and the first Tabernacle , and a worldly Sanctuary . Hebr. 9.1.8 . and Ierusalem that now is , Gal. 4.25 . And then by the World to come , we are to understand the Christian Church afterwards to be planted ; for so frequently in Scripture is the Evangelical Church called the World to come , and the last dayes , and the ends of the world , and the things thereunto belonging , Things to come , which had been hidden from former ages , and generations , and were by the ministery of the Apostles made known unto the Church in their time , which the Prophets and righte●us men of the former ages did not see nor attain unto . Thus it is said , In these last dayes God hath spoken to us by his Son , Heb. 1.1 . And , Unto Angels he did not put in subjection the world to come , Heb. 2.5 . and , Christ was made an high Priest of good things to come , Heb. 9.11 . and , The Law had a shadow of good things to come , Heb. 10.1 . and the times of the Gospel are called Ages to come , Ephes. 2.7 . and the ends of the world , 1 Cor. 10.11 . Thus legal and Evangelical dispensations are usually distinguished by the names of Times past , and the last dayes or times to come , Hebr. 1.1 . Ephes. 3.9 , 10. Colos. 1.25 , 26. The one an Earthly and Temporary , the other an Heavenly and abiding administration , and so the Septuagint render the Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 9.5 . Everlasting Father , which is one of the Names of Christ , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Father of the world to come . The meaning then of the place seems to be this : That sinnes of high and desperate presumption , committed maliciously against known light , and against the evidence of Gods Spirit , as they had no Sacrifice or expiation allowed for them in the former world , or state of the Iewish Church , but they who in that manner despised Moses and his Law , though delivered but by Angels , died without mercy , Numb ▪ 15.27 , 30 , 31. Hebr. 2.2 , 3 , 3. so in the World to come , or in the Evangelicall Church , ( though grace should therein be more abundantly discovered and administred unto men ) yet the same Law should continue stil , as we finde it did , Hebr. 2.2 , 3 , 4 , 5. Hebr. 6.4 , 5 , 6. Hebr. 10.26 , 27 , 28. neither the open enemies of Christ in the one , nor the false professors of Christ in the other , committing this sin , should be capable of pardon . This doctrine of Apostacy or Back-sliding , is worthy of a more large explication : but having handled it formerly on Hebr. 3.12 . I shall add but two words more . First , that we should beware above all other sins , of this , of falling in soul as old Eli did in body , backward , and so hazarding our salvation ; if once we have shaken hands with sin , never take acquaintance with it any more , but say as Israel here , What have I to do any more with Idols ? The Church should be like Mount Sion , that cannot be moved . It is a sad and sick temper of a Church to tosse from one side to another , and then especially when she should be healed , to be carried about with every winde . Secondly , We should not be so terrified by any sin , which our soul mourns and labours under , and our heart turneth from , as thereby to be withheld from going to the Physician for pardon and healing . Had he not great power and mercy , did he not love freely , without respect of persons , and pardon freely without respect of sins , wee might then be affraid of going to him : but when he extendeth forgivenesse to all kindes , iniquity , transgression , sin , Exod. 34.6 . and hath actually pardoned the greatest sinners , Manasses , Mary Madalen , Paul , Publicans , harlots , backsliders ; we should though not presume hereupon to turn Gods mercy into poyson , and his grace into wantonness ( for mercy it self will not save those sinners that hold fast sin , and will not forsake it ) yet take heed of despairing , or entertaining low thoughts of the love and mercy of God ; for such examples as these are set forth for the incouragement of all that shall ever beleeve unto eternall life , 1 Tim. 1.16 . And the thoughts and wayes which God hath to pardon sin are above our thoughts and wayes , whereby we look on them in their guilt and greatnesse , many times , as unpardonable : and therefore are fit matter for our faith , even against sense , to beleeve , and rely upon , Isa. 55.57 , 58. Now followeth the Fountain of this Mercy . I will leve them freely . ] Gods love is a most free and bountifull love , having no motive or foundation but within it self , and his free love and grace is the ground of all his other mercies to his people ; hee sheweth mercy on whom and because hee will shew mercy . From the beginning to the end of our salvation , nothing is primarily active but free grace . Freely loved , Deut. 7.7 , 8. Freely chosen , Ephes. 1. ver . 5 , 6. Christ the gift of free love , John 3.16 . His obedience freely ascepted for us , and bestowed upon us , Rom. 5.15 , 18. Iustification free , Rom. 3.24 . Adoption free , Ephes. 1.5 . Faith and repentance free , Phil. 1.29 . 2 Tim. 2.25 . Good works free , Ephes. 2.10 . Salvation free , Titus 3.5 . Acts 15.1 . Thus the Foundation of all mercies is free love . We do not first give to God , that he may render to us again . We turn , we pray , we covenant , we repent , we are holy , we are healed , onely because he loves us : and he loves us , not because he sees any thing lovely or amiable in us , but because he will shew the absoluteness of his own will , and the unsearchableness of his own Counsell towards us We are not originally denominated Good by any thing which floweth from us , or is done by us : but by that which is bestowed upon us . Our goodness is not the motive of his love , but his love the Fountain of our goodness . None indeed are healed and saved , but those that repent and return ; but repentance is only a condtion , and that freely given by God , disposing the subject for salvation ; not a Cause moving or procuring God to save us . It is necessary as the means to the end , not as the cause to the effect . That which looks least free of any other act of God , His rewarding of obedience , is all and only mercy . When we sow in righteousness , we must reap in mercy , Hos. 10.12 . When he rendreth according to our works , it is because of his mercy , Psal. 62.12 . This is the solid bottome and foundation of all Christian comforts , that God loves freely Were his love to us to be measured by our fruitfulness or carriages towards him , each hour and moment might stagger our hope ; but he is therefore pleased to have it all of Grace , that the promise might be sure , Rom. 4.16 . This comforts us against the guilt of the greatest sins ; for love and free grace can pardon what it will. This comforts us against the accusations of Satan drawn from our own unworthiness . 'T is true , I am unworthy , and Satan cannot shew me unto my self more vile , then without his accusations I will acknowledg my self to be : but that love that gave Christ freely , doth give in him more worthiness then there is or can be unworthiness in me . This comforts us in the assured hope of Glory , because when he loves he loves to the end , and nothing can seperate from his love . This comforts us in all afflictions , that the free love of God , who hath predestinated us thereunto , wil wisely order it all unto the good of his servants , Rom. 8.29 . Hebr. 12.6 . Our duty therefore it is , First , to labour for assurance of this free love . It wil assist us in all duties ; it wil arme us against all Temptations : It wil Answer all Objections that can be made against the souls peace : It wil sustaine us in all conditions , which the saddest of times can bring us unto . If God be for us who can be against us ? Though thousands be against us to hate us , yet none shall be against us to hurt us . Secondly , if God love us freely , we should love him thankfully , 1 Ioh. 4.19 . and let love be the salt to season all our sacrifices . For as no benefit is saving unto us which doth not proceed from love in him , so no duty is pleasing unto him which doth not proceed from love in us , 1 Joh. 5.3 . Thirdly , plead this free love and grace in prayer ; when we begge pardon , nothing is too great for love to forgive : When we begge grace and holiness , nothing is too good for love to grant . There is not any one thing which faith can manage unto more spiritual advantages , then the free grace and love of God in Christ. Fourthly , yet we must so magnifie the love of God , as that we turne not free grace into wantonnesse . There is a corrupt generation of men , who under pretence of exalting grace , do put disgrace upon the Law of God , by taking away the mandatory power thereof from those that are under grace , a doctrine most extremely contrary to the nature of this love . For Gods love to us workes love in us to him ; and our love to him is this , that we keep his Commandements ; and to keepe a Commandement is to confirme and to subject my conscience with willingnesse and delight unto the rule and preceptive power of that commandement . Take away the obligation of the Law upon conscience as a rule of life , and you take away from our love to God the very matter about which the obedience thereof should be conversant . It is no diminution to love that a man is bound to obedience ( nay it cannot be called obedience if I be not bound unto it ) but herein the excellency of our love to God is commended that whereas other men are so bound by the Law that they fret at it , and swell against it , and would be glad to be exempted from it , they a who love God , and know his love to them , delight to be thus bound , and finde infinitely more sweetnesse in the strict rule of Gods holy Law , then any wicked man can do in that presumptuous liberty wherein he allowes himselfe to shake off and breake the cords of it . Now lastly , when we returne with sound repentance unto God , then God is pleased to give more then ordinary tastes of the sweetnesse of his love , by removing judgements , which are the fruits of his Anger , from us . This point falls in with what was handled before on the second vers . Therefore I shall conclude with these two notes : First , that in all judgements God will have us looke on them as fruits of his anger , and take more notice in them of his displeasure than our owne sufferings . When wrath is gone out , the sword drawne , thousands and ten thousands slaine in our Coasts ; Israel given to the spoile , and Iacob unto robbers ; a land set on fire with civill flames , and none able to quench them ; A Kingdome divided within it selfe ; A Church which was sometimes the Asylum for other exild and afflicted Christians to fly for shelter unto , miserably torne by the foolish and unnaturall divisions of brethren , and dangerously threatned by the policy and power of the common enemy who studies how to improve these divisions , to the ruine of those that foment them ; our worke is to make this conclusion , Our God is angry ; a God that loves freely , that is infinite in mercy and pitty , who doth not afflict willingly , nor grieve the children of men ; This should be our greatest Affliction ; and the removall of this anger by an universall Reformation and conversion unto him our greatest businesse . And I doe verily believe that England must never thinke of outliving or breaking thorow this anger of God , this criticall judgement that is upon it , so as to returne to that cold and formall complexion , that Laodicean temper that she was in before , till she have so publickly and generally repented of all those civill disorders which removed the bounds , and brought dissipation upon publick justice : and of all those Ecclesiasticall disorders whch let in corruptions in doctrine , superstions in worship , abuses in Government , discountenancing of the power of godlinesse in the most zealous Professors of it , as that our Reformation may be as conspicuous as our disorders have beene , and it may appeare to all the world that God hath washed away the filth and purged the blood of England from the midst thereof by the Spirit of Iudgement , and by the Spirit of burning . Secondly , That Gods love is the true ground of removing Judgements in mercie from a people . Let all Humane counsells be never so deep , and armies never so active , and cares never so vigilant , and Instruments never so unanimous , if Gods love come not in , nothing of all these can doe a Nation any good at all . Those that are most interested in Gods love , shall certainly be most secured against his Judgements . Hither our eyes , our prayers , our thoughts must be directed . Lord , love us , delight in us ; choose us for thy selfe , and then though Counsells , and treasures , and armies , and men , and horses , and all second causes faile us ; though Sathan rage , and hell threaten , and the foundations of the earth be shaken ; though neither the Vine , nor the Olive , nor the figg-tree , nor the field , nor the pastures , nor the heards , nor the stay yeeld any supplies , yet we will rejoyce in the Lord , and glory in the God of our Salvation ; sinne shall be healed , anger shall be removed , nothing shall be able to separate us from the love of God which is in Christ Iesus our Lord. THE FIFTH SERMON . HOSEA Chap. 14. ver . 5.6 , 7. 5. I will be as the dew unto Israel : he shall grow as the Lilly , and cast forth his re●ts as Lebanon . 6. His branches shall spread , and his beautie shall be as the Olive Tree , and his smell as Lebanon . 7. They that dwell under his shadow , shall returne . They shall revive as the Corne , and grow as the Vine ; the sent thereof shall bee as the wine of Lebanon , &c. IN these verses is contained ●ods answer unto the second part of Israels petition , wherein they desired him to doe them good , or to receive them graciously ; And here God promiseth them severall singular blessings set forth by severall metaphor● and similitudes , all answering to the name of Ephraim , and the ancient promises made unto him , Deu. 33.13 , 17. &c. opposite to the many contrary courses threatned in the former parts of the Prophecy under metaphors of a contary importance . Here is the dew of grace , contrary to the morning cloud & the earthly dew that passeth away , Cap. 13.3 . Lillies , Olives , Vines , Spices , contrary to the Judgments of Nettles , Thornes , Thistles , chap. 9 , 16.10.8 . Spreading roots contrary unto dry roots , chap. 9.16 . A fruitfull vine , bringing forth excellent wine , contrary to an empty Vine bringing fruit only to it selfe , that is , so sowre and usavory , as is not worth the gathering , chap. 10.1 . Corne growing , instead of corne taken quite away , chap. 2.9 . instead of no staulk , no bud , no meale , chap. 8.7 . Fruit promised in stead of no fruit threatned , chap. 9.16 . Wine promised in opposition to the failing of wine , Chap. 9.2.2.9 . Sweet wine opposite to sowre drinke , Chap. 4.18 . Safe dwelling in stead of no dwelling , Chap. 9.3 . Branches growing and spreading , instead of branches consumed , Chap. 11.6 . Green trees instead of Dry springs , Chap. 13.15 . And all these fruits the fruits as of Lebanon , which was of all other parts of that Country the most fertill Mountaine , full of various kindes of the most excellent Trees , Cedars , Cypresse , Olive , and divers others , affording rich gummes and balsomes : full also of all kinds of the most medicinall and aromatick herbs , sending forth a most fragrant odour , whereby all harmfull and venemous Creatures were driven from harboring there : And in the Vallies of that Mountaine were most rich grounds for Pasture , Corne , and Vineyards , as the Learned in their descriptions of the holy Land have observed . The Originall of all these blessings is the heavenly dew of Gods grace and favour ( alluding to that abundance of dew which fell on that Mouniaine , ) descending upon the Church , as upon a garden bringing forth Lillies , as upon a Forrest , strengthning the Cedars , as upon a Vineyard , spreading abroad the branches , , as upon an Olive yard , making the trees thereof green and fruitfull , and as on a rich field , receiving the Corne. Here is spirituall beautie , the beautie of the Lillie , exceeding that of Solomon in all his glory ; spirituall stabilitie , the rootes of the Cedars , and other goodly trees in that mountaine ; spirituall odors , and spices of Lebanon ; spirituall fruitfulnesse and that of all sorts and kinds for the comfort of life . The fruit of the field , bread to strengthen , the fruit of the Olive trees , oyle to refresh , the fruit of the Vineyard , wine to make glad the heart of man , Psal. 104.15 . Wee esteeme him a very rich man , and most excellently accommodated , who hath gardens for pleasure , and fields for corne and pasture , and woods for fuell , for structure , for defence for beautie and delight : and Vineyards for wine and oyle , and all other conveniencies both for the necessities and delights of a plentifull life . Thus is the church here set forth unto us as such a wealthy man , furnished with the unsearchable riches of Christ , with all kinde of blessings both for sanctity and safety ; as the Apostle praiseth God the father of our Lord Jesus Christ , who hath blessed us with all spirituall blessings in heavenly places in Christ viz. Election to eternall life , adoption to the condition of sonnes , and to a glorious inheritance , redemption from misery unto blessednesse , remission of sinnes , knowledge of his will , holinesse and unblameablenesse of life , and the seale of the Holy Spirit of Promise , as we find them particularly enumerated . Ephe. 1.3 , 13. The words thus opened , doe first afford us one generall Observation , in that God singleth out so many excellent good things by name in relation to that generall petition , Doe us good , That God many times answereth prayer abundantly beyond the petitions of his people . They prayed at large only for good , leaving it ( as it becommeth us who know not alwayes what is good for our selves ) to his holy will and wisedome in what manner and measure to doe good unto them : And he answers them in particular with all kinde of good things . As in the former petition they prayed in generall for the forgivenesse of sinne , and God in particular promiseth the healing of their Rebellions , which was the greatest of their sinnes . God many times answers the prayers of his people , as he did the seed of Isaac , Gen. 26.12 . with an hundred fold encrease . As Gods word never returns empty unto him , so the prayers of his servants never return empty unto them ; and usually the c●op of prayer is greater then the seed out of which it grew , as the putting in of a little water into a Pumpe makes way to the drawing out of a great deale more . Isaac and Rebecca had lived twentie yeares together without any children , and he grew now in yeares , for he was forty yeares old before hee married ; hereupon he solemnly prayes to God in behalfe of his Wife , because shee was barren , and God gave him more then it is probable hee expected , for hee gave him two Sonnes at a birth , Gen. 25.21 , 22. As the cloud which riseth out of the earth many times in thinne and insensible vapours , falleth downe in great and abundant showres : so our prayers which ascend weak and narrow , returne with a full and enlarged answer . God deales in this point with his children , as Ioseph did with his brethren in Egypt ; he did not only put corne into their Sacks , but returned the money which they brought to purchase it , Gen. 42.25 . So he dealt with Solomon , he did not onely give him wisdome and gifts of government , which he asked , but further gave him both riches and honour , which he asked not , 1 King. 3.13 . The people of Israel when they were distressed by the Ammonites , besought the Lord for help ; he turnes backe their prayers , and sends them to their Idols to help them ; they humble themselves , and put away their Idols , and pray againe , and the highest pitch that their petitions mounted unto was Lord , Wee have sinned , doe unto us whatsoever seemeth good unto thee , onely deliver us we pray thee this day , Iudg. 10.15 . and God did answer this prayer beyond the c●●tents of it ; hee did not onely deliver them from the Enemy , and so save them , but subdued the Enemy under them , and delivered him into their hands ; he did not only give them the relief they desired , but a glorious victory beyond their desires , Iudg. 11.22 . God deales with his servants ar the Prophet did with the woman of Shunem , when he bid her ask what she needed , and tell him what she would have him doe for the kindnesse she had done to him , and she found not any thing to request at his hands , he sends for her again , and makes her a free promise of that which shee most wanted and desired , and tells her that God would give her a sonne , 2 Kings 4.16 . So many times God is pleased to give his servants such things as they forget to ask , or gives them the things which they aske , in a fuller measure then their owne desires durst to propose them . David in his troubles asked life of God , and would have esteemed it a great mercy onely to have beene delivered from the feare of his Enemies : and God doth not onely answer him according to the desire of his heart in that particular , and above it too , for he gave him length of dayes for ever and ever ; but further setled the Crowne upon his head , and added honour and majesty unto his life , Psal. 21.2 , 3 , 4 , 5. And the Reasons hereof are principally two . 1 We beg of God according to the sense and knowledge which we have of our owne wants , and according to the measure of that Love which we beare unto our selves . The greater our love is to our selves , the more active and importunate will our petitions be for such good things as we need : But God answers prayers according to his knowledge of us , and according to the Love which hee beareth unto us . Now God knowes what things we want much better then we doe our selves , and he loves our souls much better then we love them our selves , and therefore he gives us more and better things then our own prayers know how to ask of him . A little childe will beg none but trifles and meane things of his father , because he hath not understanding to looke higher , or to value things that are more excellent ; but his father knowing better what is good for him , bestowes on him education , traines him unto learning and vertue , that he may be fit to manage and enjoy that inheritance which he provides for him : so , wee know not what to aske as we ought , Rem . 8.26 . and when we do know , our spirits are much straitned , we have but a finite & narrow love unto our selves . But Gods knowledge is infinite , and his love is infinite , and according unto these are the distributions of his mercy . Even the Apostle himselfe when he was in affliction , and buffetted by the messenger of Satan , and vexed with a thorn in his flesh , besought the Lord for nothing but that it might depart from him ; but God had a farre better answer in store to the Apostles prayer , and purposed to do more for him then he desired , namely to give him a sufficiency of grace to support him , and to magnify his strength in the infirmitie of his servant , 2 Cor. 12.9 . When the Prophet had encouraged men to seek the Lord , and to turne unto him , and that upon this assurance , that he will not only heare petitions for mercy and forgivenesse , but will multiply to pardon , that is , will pardon more sinnes then we can confesse ( for with him there is not only mercy , but Plenteous redemption , Psal. 130.7 . ) he further strengthneth our faith and encourageth our obedience unto this duty , by the consideration of the thoughts of God , to wit , his thoughts of love , mercy , and peace towards us ; My thoughts are not your thoughts , neither are your wayes my wayes saith the Lord ; for as the heavens are higher then the earth , so are w● wayes higher then your wayes , and my thoughts then your thoughts . Esa. 55.7.8.9 . He can pardon beyond our petitions , because his thoughts of mercy towards us are beyond our apprehensions . See the like place Ier. 29.10 , 11 , 12. 2 God answers prayers not alwayes with respect to the narrow compasse of our weak desires , but with respect to his owne honour , and to the declaration of his own greatnesse : for he promiseth to beare us that wee may glorifie him . Psalme 50.15 . Therefore he is pleased to exceed our petitions , and to do for us abundantly above what we ask or think , that our hearts may be more abundantly enlarged , and our mouthes wide opened in rendring honour unto him . When Perillus a favorite of Alexander , begged of him a portion for his daughters , the King appointed that fifty Talents should be given unto him , & he answered that ten would be sufficient ; the King replied that tenne were enough for Perillus to ask , but not enough for Alexander to grant : So God is pleased many times to give more then we ask , that we may look upon it not only as an Act of mercy , but as an act of honour ; and to teach us in all our prayers to move God as well by his glory as by his mercy : So Moses did , when he prayeth for pardon unto Israel , lest Gods Name should be blasphemed , Numb . 14.15 , 16 , 17. So Ioshua did when Israel turned their backs before their enemies , what wilt thou do unto thy great Name ? Josh. 7.9 . So Solomon in his prayer at the dedication of the Temple , Heare thou in heaven thy dwelling place , and do according to all that the stranger calleth to thee for , that all the people 〈◊〉 the earth may know thy Name , 1 Kings 8.43 . So David in his for Israel , and for the performance of Gods promise to the seed of David , Do as thou hast said , let it even be established , that thy Name may bee magnified for ever . 1 Chron. 17.23 , 24. So Asa , O Lord thou art our God , let not man prevail against thee , 2 Chron. 14.11 . So Iehosaphat , Art not thou God in heaven ? and rulest not thou over all the kingdoms of the Heathen ? and in thine hand is there not power and might , so that none is able to withstand t●ne ? &c. 2 Chron. 20.6 . So Hezekiah when he spread the blasphemies of Sennacherib before the Lord , O Lord our God , save us from his hand , that all the kingdomes of the earth may know that th●u art the Lord , even thou onely : Isa. 37.20 . So the Church of God in the time of distresse , Help us O God of our salvation , for the glory of thy Name , and deliver and purge away our sinnes for thy Names sake ; wherefore should the Heathen say , where is their God ? Psal. 79.9 , 10. As every creature of God was made for his glory , Prov. 16.4 . Rom. 11.36 . so every Attribute of God doth work and put forth it selfe for his glory . If he shew mercy , it is to shew the riches of his glory , Rom. 9.23 . Eph. 1.11 , 12. If he execute justice , it is to make his power known , Rom. 9.17.22 . 2 Thes. 1.9 . When he putteth forth his power , and doth terrible things , it is to make his Name known , Isa. ●4 . 1 , 2 , 3. If he engage his truth , and make his promises Yea and Amen , it is for his own glory , and that his Name may be magnified in doing what he hath said , 2 Cor. 1.20 . 2 Sam. 7.25 , 26. ●xod . 3.14 , 15. Exod. 12.41 . Iosh. 11.45 . Whensoever therefore we pray unto God , and therein implore his mercy on us , his justice on his enemies , his truth to be fulfilled , his power , wisedome , or any other Attribute to be manifested towards his people , the highest and most prevailing medium we can use , is the glory of his own Name ▪ Gods ultimate end in working must needs be our strongest argument in praying , because therein it appears that we seek his interest in our petitions as well , and above our own . This serveth first to encourage us unto prayer , because God doth not onely hear and answer prayers , which is a sufficient motive unto his servants to call upon him , O thou that hearest prayers , unto thee shall all flesh come , Psal. 65.2.66.20.86.5 , 6 , 7.102.17 . but because he oftentimes exceedeth the modesty , the ignorance , the fearfulnesse of our Requests , by giving unto us more then wee ask . When poore men make requests unto us , we usually answer them as the Eccho doth the voyce , the answer cuts off halfe the petition . The Hypocrite in the Apostle ( Iam. 2.15 , 16. ) when he saw a brother or sister naked or destitute of daily food , would bid him be warmed or filled , but in the mean time give him nothing that was needfull ; and so did rather mock then answer their requests . We shall seldom finde amongst men Iaels cu●tesie , Iudg. 5.25 . giving milk to those that ask water , except it be as hers was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , munus cum hamo , an entangling benefit , the better to introduce a mischief : there are not many Naamans among us , that when you beg of them one Talent , will force you to take two , 2 Kings 5.23 , But Gods answer to our prayers is like a multiplying glasse , which renders the request much greater in the answer then it was in the prayer . As when we cast a stone into the water , though 〈◊〉 be but little in it selfe , yet the circles which come from it spread wider and wider till it fill the whole pond : so our petitions though very weak as they come from us ▪ and craving but some one or other good thing , yet finding way to the fountain of life , and unsearchable treasure of mercy which is in Christ , are usually answered with many and more spreading benefits . The Trumpet exceedingly streng●hneth the voyce which passeth through it ; it goes in at a narrow passage , and the voyce is but a silent breath as it comes from the mouth ; but it goes out wider , with a doubled and multiplyed vigour : So our prayers usually go up narrow to God , but they come down with enlarged answers from him againe ; As the root is but of one colour , when the flower which groweth out of it is beautified with variety . Now this should be a great encouragement unto us to call upon God with sincerity of heart , because he multiplyeth to pardon , because we know not the numbers of his salvation , Psal. 71.15 . we cannot count the summe of his thoughts towards us , Psal. 139.17 , 18. If there were any man so wealthy , that it were all one with him to give pounds or pence , and who usually when he were asked silver , would give gold , every indigent and necessitous person would wait upon this mans mercy . Now , it is as easie with God to give Talents as farthings , as easie to over answer prayers as to answer them at all . It is as easie to the Sunne ●o fill a vaste Palace as a little closet with light ; as easie to the Se● to fill a channell as a bucket with water . He can satisfie with goodnesse , and answer with wonderfull and terrible things , Psal. 65.4.5 . Oh who would not make requests unto such a God , whose usuall answer unto prayer is , Be it unto thee as thou wilt ? Matth. 15.28 . Nay , who answers us beyond our own wils and thoughts , Ephes. 3.20 . and measureth forth mercy by the greatnesse of his own grace , and not the narrownesse of our desires . The * shekell belonging to the sanctuary was as many learned men think , in weight double to the common shekell which was used in civill matters : To note unto us , that as God expects from us double the care in things belonging unto him above what wee use in the things of the world , so he usually measureth back double unto us againe ; good measure , pressed down , shaken together , and running over into our bosomes . When the man sick of the palsie was carried unto Christ to bee healed , Christ did beyond the expectation of those that brought him , for he not only cured him of his disease , but of his sinne , gave him not onely health of body , but peace of conscience ; first , Be of good chear , thy sinnes be forgiven thee ; and then , Arise , take up thy bed , and go to thy house : Matth. 9.2.6 . The Thief on the Crosse besought Christ to remember him , when he came into his kingdom , but Christ answers him farre beyond his petition , assuring him that the same very day he should be with him in Paradise , Luk. 23.42 , 43. The poore man at the gate of the Temple beg'd for nothing of Peter and Iohn but a small alms , but they gave him an answer to his request far more worth then any other alms could be , namely , such an alms as caused him to stand in need of alms no longer , restored him in the name of Christ unto sound strength , that he walked , and leaped , and praised God : Act. 3.6 . * In like manner doth God answer the prayers of his people , not alwayes it may be in the kinde , and to the expresse will of him that asketh , but for the let●er , and consequently more to his will then himself expressed . Secondly , This should encourage us in prayer to begge for an answer , not according to the defect and narrownesse of our ow● lowe conceptions , but according to the fulnesse of Gods own abundant mercies . It would not please one of us if a beggar should ask of us gold , or jewels , silke , or dainties ; wee would esteeme such a petitioner fuller of pride and impudence , then of want . But God delights to have his people begge great things of him , to implore the performance of exceeding great and precious promises , 2 Pet. 1. ● . to p●●y for a share in the unsearchable riches of Christ , to know things which passe knowledge , and to be filled with the ●ulnesse of God , Ephes. 3.8 , 18 , 16 ▪ to ask things which eye hath not seen , nor e●re heard , nor hath entred into the heart of man to conceive , 1 Cor. 2.9 . to ask not as beggers onely for an Almes , but as children for an inheritance , Rom. 8.15 , 17 , ●3 . Gal. 4.6 , 7. not to ask some thing , or a few things , but in every thing to l●t our requests be made known unto God , Phil. 4.6 . because with Christ he giveth us freely all things , Rom. 8 . 3● . even all things richly to enjoy , 1 Tim. 6. ●7 . As Alexander the Great was well pleased with Anaxarchus the Philosopher when he desired an hundred talents of his Treasurer . He doth well , s●ith he , in asking it , and understands his friend aright , who hath one both able and willing to give him so great a gift . God allows his children a spirituall and heavenly ambition to covet earnestly the best gifts , 1 Cor. 12.31 . to aspire unto a kingdome , and accordingly to put up great and honourable requests unto him . To think what great things Christ hath purchased , what great things God hath promised and proposed to us , and to regulate our prayers more by the merits and riches of Christ , and by the greatnesse of Gods mercies , then by those apprehensions which we cannot but have of our own unworthinesse . Now next from the particulars of the Text , thoguh many particular observations might be raised , yet I shall reduce them unto one generall , which may comprehend the particulars ; namely , That whom God loves and pardons , upon them he powreth forth the benediction of his grace and spirit , as the dew of heaven to quicken them unto an holy and fruitfull conversation . The generall promises nakedly set down before , I will heale , I will love , are here further amplified by many excellent metaphors , and elegant figures , which are nine in number , multiplyed into so many particulars , partly because of the difficulty of the promise to be believed , which is therefore severally inculcated and represented : Partly because of the dejectednesse of the people under the variety of their former sufferings , who are therefore by variety of mercies to be raised up and revived ▪ and partly to represent the perfection and compleatnesse of the blessings intended , which should be of all sorts , and to all purposes ; and the foundation of all the rest is this , that God promiseth to be as the dew unto Israel : For Ephraim having been cursed with much drouth and barrennesse ; now when God blesseth him again , he promiseth to be unto him as dew is to the weary and thirsty ground , which so refresheth it that the fruits thereof doe grow and flourish againe . Lillies , flowers , trees , vines , corne are very apt ( especially in such hot Countreys as Iudea ) without much refrewing dew and showres from heaven , to dry up and wither away : so would Ephraim have been quite consumed by the heavie wrath of God , if he should not with the supplies of his grace and holy spirit , and with his heavenly refreshments and loving countenance revive them againe . Dew in the naturall signification of it , importeth a comforting , refreshing , encouraging , and calling forth the fruits of the earth , as being of a gentle insinuating vertue , which leasurely soaketh into the ground ; and in that sense is mentioned as a blessing , Gen. 28.39 . In the mysticall and spirituall sense of it , it signifieth Christ , Psal. 72.6 . who by his holy word and heavenly grace dropping down and distilling upon the souls of men , Deut. 32.2 . Iob 29.22 , 23. by his princely favour and loving countenance , which is as a cloud of the latter rain , Prov. 16.15.19 , 12. by his heavenly righteousnesse , and most spirituall efficacy , Isa. 26.19.45.8 . doth to quicken , vegitate and revive the hearts of men , that they like dew from the womb of the morning are borne in great abundance unto him , as multitudes of men , and believers use to be expressed in the Scripture by drops of dew , Psal. 110.3 . Mich. 5.7 . In one word , That which dew is to the fields , g●rdens , vineyards , flowers , fruits of the earth , after an hot and a scorching day , That the favour , word , grace , loving countenance , & holy Spirit of Christ will be to the drooping and afflicted consciences of his people . From this metaphor then we learn , 1. That we are naturally , dry , barren , fruitlesse , and utterly unable to do any good , to bring forth any fruit unto God , like an heathy and parched l●nd , subject to the scorching terrors of the wrath of God , and to his burning indignation . So Christ compares Ierusalem unto a dry withered tree , fitted unto judgement , Luk. 23.31 . And hee assureth us that out of him we can do nothing , Iohn 15.4.5 . In us of our selves there dwelleth n● good thing , Rom. 7.18 . we are not of our selves as of our selves sufficient unto any thing . 2 Cor. 3.5 . He is the Sun that healeth us , Mal. 4.2 . he the rain that disposeth us , Psal. 72.6 . he the root that deriveth life and nourishment upon us , Revel . 22.16 . As naturall , so much more spirituall fruitfulnesse , hath its ultimate resolution into him , who alone is the father of the raine , and begetteth the drops of dew , Hos. 2.21.22 . Iob. 38.28 . 2. That the grace of God is like dew to the barren and parched hearts of men to make them fruitfull . And there are many things wherein the proportion and resemblance stands . First , None can give it but God , It comes from above , it is of a celestiall originall , the nativity thereof is from the wombe of the morning . Are there any amongst the vanities of the Gentiles that can cause raine , or can the heavens give showres ? Art not thou he O Lord our God ? for thou hast made all these things , Ier. 14.22 . And the like wee may say in a more strict and peculiar sense of regeneration , That it is a spirituall and heavenly birth ; It is not of blood , nor of the will of the flesh , nor of the will of man , but of God. There is no concurrence or active assistance of the flesh , or of any naturall abilities unto a birth which is meerely spirituall , Ioh. 1.13 . Ioh. 3 ▪ 5 , 6. Iam. 1.17 , 18. Therefore Christ was pleased to go up into heaven , before he shed forth his holy Spirit in abundance on the Church , a Ioh. 7.39 . Ioh. 16.7 . Act. 1.4.5 . to teach us , first , that our conversion and sanctification comes from above , by a divine teaching , by a spiritu●ll conviction , by a supernaturall and omnipotent traction , by an heavenly calling , by the will of him who alone can give a will unto us . No voice can be heard by those that are dead , but the voyce of the Sonne of man , Ioh. 6.44.45 . Ioh. 16.8 , 9 , 10 , 11. Heb. 3.1 . Iam. 1.18 . P●il● , 1● . Ioh. 5.25 . Heb. 12.25 . and withall to acquaint us whither the affections and conversations of men thus sanctified should tend , namely , unto heaven , as every thing works towards its originall , and every part inclines unto the whole , Col. 3.1 , 2. P●il . 3. ●0 . With allusion unto this metaphor of dew or raine , the holy Spirit is said to be powred out upon the Churches , Act. 2.17 . Tit. 3.6 . and the word of grace is frequently compared unto raine . As it is the seed , by which we are enabled to bee fruitfull , Math. 13.19 . so it is the r●ine which softne●h the heart , that it may be the better wrought upon by that seminall vertue , Esay 55.10 , 11. Heb. 6.7 . whereas false teachers are called clouds without water , Iud. v. 12. They have no fructifying vertue in them . None can give grace but God ; It is heavenly in its nature , therefore it is so in its originall ; It stayes not for man , Mic. 5 , 7. It depends not on the wills , concurrencies , preparations , or dispositions which arise out of us , but it wholy preventeth us ; we are made active by it , but we are not b at all antecedently active in fitting or dispos●ing our selves for it . Secondly , It is the fruit of a c Serene , cleare and quiet heaven ; for dew never falleth either in scorching or in tempestuous weather as Philosophers have observed , In like manner , the grace , favour and blessings of God are the fruits of his reconciled affection towards us : Upon the wicked he raineth storme and tempest , he showreh down on them the fury of his wrath , and shewes himselfe dark cloudy , gloomy , terrible unto them , Psa. 11.6 . Psal. 83.15 . Iob. 20.23 . ●ah . 1.3.8 . But unto those that feare his name he openeth a clear and a gracious countenance , and being reconciled unto them , sheddeth abroad his love into their hearts and his peace into their consciences , like Gedeons dew on the fleece and on the ground , as a speciall evidence of his grace ; and therefore the Psalmist compares the love and peace that is amongst brethren unto dew , Psal. 133.3 . which ever falleth from a calme , serene and quiet skie . Thirdly , It is abundant and innumerable ; who can number the drops of dew on the ground , or the haires of little raine ? ( for so they are called in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of their smalnesse and number , Deut. 32.2 . ) so Husshai expresseth the multitudes of all Israel , 2 Sam. 17.12 . we will light upon him as the dew falleth upon the ground ; And the multitudes of beleevers are said to be born unto Christ by his sending forth the rod of his strength , as dew from the wombe of the morning Psal. 110.3 . as we finde Historically verified , Acts 2.41 . Act. 5.14.16 . Act. 6.7 . Acts 9.31 , 42. Act. 19.20 . Such is the grace and favour of God unto his people after their conversion ; unsearchable , it cannot be comprehended , or measured , nor brought under any number or account , Psal. 71.15 . Psal. 139.17.18 . Christ is compared unto Manna , hee was the bread that came down from heaven , Ioh. 6.50 , 51. and Manna came in mighty abundance , so that there was enough for every one to gather , Exod. 16.16 . It had dew under it , and dew over it , as we may conjecture by comparing Exod. 16.14 . with Num. 11.9 . whereunto the holy Ghost seemeth to allude when he speaks of the hidden Manna , Rev. 2.17 . ( though that may likewise referre unto the pot of Manna which was kept in the Tabernacle , Exod. 16 32 , 33. Heb. 9.4 . As our life is said to be hid with Christ , now hee is in Heaven , Col. 3.3 . ) By this dew coming along with Manna ▪ is intimated , That the mercies of God in Christ , his daily mercies , ( which are said with allusion , I suppose , unto this Manna , to be renewed every morning , Lam. 3.23 . ) and his hidden mercies , to wit , the inward comforts of his grace and spirit , are all Innumerable and past finding out . We may say of his mercies , as the Psalmist of his Commandements , I have found an end of all perfection , but these are exceeding broad , more then eye hath seen , or ear heard , or the heart it self is able to comprehend , 1 Cor. 2 9 Fourthly , It is silent , slow , insensible , while it is falling you cannot say , here it is : it deceives the eye , and is too subtle for that to see it : it deceives the eare , and is too silent for that to heare it : it deceives the face , and is too thin and spirituall for that to feel it . You see it when it is come , but you cannot observe how it comes . In this manner was God pleased to fill the world with the knowledge of his Gospell , and with the grace of his Spirit , by quiet , small , contemptible , and as it were , by insensible meanes : The kingdome of God came not with Observation , Luk. 17 20.21 . that is , with any visible notable splendor , or externall pompe ( as the Iewes expected the Messiah to come ) but it came with spirituall efficacy , and with internall power upon the consciences of men , and spread it self over the world by the Ministry of a very few despised instruments ; with respect unto which manner of working the spirit is compared unto winde , which we heare and feel , but know not whence it comes , nor whither it goes Iohn 3.8 . The operations of grace are secret , and silent upon the conscience ; you shall finde mighty changes wrought , and shall not tell how they were wrought . The same man coming into the Church , one houre , a swine , a dogge , a lion , and going out the next houre in all visible respects the same , but invisibly changed into a Lamb. Fifthly , It is of a soft and benigne nature , which gently insinuateth and worketh it selfe into the ground , and by degrees moisteneth and mollifieth it , that it may be fitted unto the seed which is cast into it . In like manner the spirit , the grace , the word of God is of a searching , insinuating , softning qualitie ; it sinks into the heart , and works it selfe into the conscience and from thence makes way for it selfe into the whole man , minde , thoughts , affections , words , actions , fitting them all unto the holy seed that is put into them : as the earth being softned and mingled with the dew , is the more easily drawn up into those varieties of herbs and fruites that are fed by it . Sixthly , It is of a vegerating and quickning nature , it causeth things to grow and revive againe ; therefore the Prophet cals it the dew of herbs , Esay . 26.19 . which are thereby refreshed , and recover life and beauty ; even so the word and spirit of grace distilling upon the soule , as small raine upon tender herbs , and as showres on the grasse , cause it to live the life of God , and to bring forth the fruits of holinesse and obedience , Esay 55.10 , 11. Those parts of the world which are under either perpetuall frosts , or perpetuall scortchings , are barren and fruitlesse , the earth being closed up , and the sap thereof dried away by such distempers . Such is the condition of a soule under wrath , that hath no apprehensions of God but in frost or fire ; for who can stand before his cold ? Psal. 147.17 . Who can dwell with everlasting burnings ? Esay 33.14 . Feare contracteth and bindeth up the powers of the soule ; it is the greatest indisposer of all other unto regular action . But when the soule can apprehend God as love , finde healing in his wings , and reviving in his ordnances , this love is of an opening and expansive quality , calling forth the heart unto duty , love within as it were hastening to meet and close with love without ▪ the love of obedience in us , with the love of favour and grace in God. I shut and barre my doore against an Enemy whom I feare , and look upon as armed to hurt me ; but I open wide my doores , my bosome , unto a friend whom I love , and look upon as furnished with counsell , and comfort , & benefits to revive me . There is a kind of mutuall love between dew and the earth ; dew loves the earth with a love of benefice●ce , doing it good , and earth loves dew with a love of concupiscence , earnestly desiring it , and opening unto it . Such is the love between Christ and the soule when hee appeares as dew unto it . He visites the soule with a love of mercy , reviving it , and the soule puts forth it selfe towards him in a love of duty earnestly coveting as well to serve as to enjoy him . Lastly , it is of a refreshing and comforting nature , tempering the heat of those hotter Countries , and so causing the face of things to flourish with beauty and delight . So God promiseth to be unto his people in their troubles as a cloud of dew in the heat of harvest , Esay 18.4 . The spirituall joy and heavenly comfort which the peace and grace of God ministreth to the consciences of believers , Rom. 15.13 , 5.1 . Phil. 4.4 . 1 Pet. 1.8 . is said to make the bones flourrish like an herb , Esay 66.14 . ( As on the other side a broken spirit is said to dry up the bones , Prov. 17. ●2 . ) Their soule saith the Prophet , shall be as a watered garden , they shall sorrow no more ; I will turne their mourning into joy and will comfort them , Ier. 31·12 , 13. By all which we should learne , first , as to bee sensible of our owne personall and spirituall drinesse , barrennesse , emptinesse of fruit and peace , hard hearts , withered consciences , guilty spirits , under our own particular sinnes : So in regard of the whole land to take notice of that tempest of wrath , which like an East winde out of the wildernesse dryeth up our springs , and spoileth our treasures , as the Prophet complaines , Hos. 13.15.16 . and to be humbled into penitent resolutions , as the Church here is . If God who was wont to be as dew to our Nation , who made it heretofore like a Paradise , and a watered garden , be now as a Tempest , as a consuming fire unto it , turning things upside down , burning up the Inhabitants of the Earth , causing our land to mourn , and our joy to wither , ( as the Prophet speaks , Ioel 1.12 . ) this is an evident sign , that the Earth is defiled under the inhabitants thereof , Isa. 24.4 , 5. Therefore as our sinnes have turned our dew into blood , so our repentance must turn our blood into dew againe . If ever we look to have a happy peace , we must make it with God : Men can give peace onely to our bodies , our fields , our houses , our purses , ( nor that neither without his over-ruling power and providence , who alone mannageth all the counsels and resolutions of men ) but hee alone can give peace to our consciences by the assurance of his love , which is better then life . And if there should be peace in a Nation , made up onely by humane prudence and correspondencies , without publike repentance , and through Reformation in Church , in State , in Families , in Persons , in judgement , in manners ; it would be but like those short interims between the Egyptian plagues , Exod. 8.15.9.34 . A respiting only , not a removing of our affliction ; like the shining of the Sunne on Sodom before the fire and brimstone fell upon it , Gen. 19.23 , 24. Wee all cry and call for Peace , and while any thing is left would gladly pay dear , very dear to recover it againe . But there is no sure and lasting purchase of it , but by unfained Repentance and turning unto God ; this is able to give peace in the midst of warre . In the midst of storme and tempest Christ is sufficient security to the tossed ship , Matth. 8.24 , 27. This man is the peace even when the Assyrian is in the Land , Mic. 5.5 . Whereas impenitency , even when we have recovered an outward peace , leaves us still in the midst of most potent Enemies , God , Christ , Angels , Scripture , Creatures , Conscience , Sinnes , Curses , all our Enemies . The Apostle tels us that Lusts warre against the soule , 1 Pet. 8.11 . There is a strong emphasis in the word , soule , which is more worth then all the world , nothing to bee taken in exchange for it . Matth. 16.26 . So long as we have our lusts unconquered , we are under the wofullest warre in the world , which doth not spoyle us of our blood , our money , our corne , our cattell , our houses , our children , but of the salvation of Immortall soules . Time will repaire the ruines of other warres , but eternity it self will not deliver that poor soule which is lost , and fallen in the Warres of lust . Therefore if you would have peace as a mercy , get it from God , let it be a dew from Heaven upon your conversion unto him . A Kings favour is said to be as dew on the grasse , Prov. 9.12 . and as a cloud of the latter raine , Prov. 16.15 . And it would with all joyfulnesse be so apprehended , if by that meanes the blessing of peace were bestowed upon these distressed Kingdomes . How much more comfortable would it be to have it as a gift from God unto a repenting Nation ? For God can give peace in anger , as well as he doth warre . A ship at Sea may be distressed by a calme , as well as broken by a tempest . The cattell which we meane to kill , we doe first preferre unto some fat pasture : And sometimes God gives over punishing , not in mercy but in fury ; leaving men to goe on quietly in their owne hearts lusts , that they who are filthy may be filthy still , Psal. 81.12 . Hos. 4.14.17 . Esay 1.5 . Ezek. 24.13 . God was exceeding angry with Israel when hee gave them their hearts desire , and sent them Quailes , Num. 11.32.33 . Many men get their wills from Gods anger by murmuring , as others doe theirs from his mercy by prayer ; but then there comes a curse along with it . Now therefore when our own sword doth devour us , when our Land is through the wrath of the Lord of hoasts so darkened ; that the people thereof are as fuell of the fire : no man sparing his brother , every man eating the flesh of his owne arme ( it is the sad character which the Prophet gives of a Civill Warre , Esay 9.19 , 20. ) Let us take heed of Gods complaint , In vaine have I smitten your Children , they receive no correction , Ier. 2.30 . Let us make it our businesse to recover God. It is he that causeth Warres to cease in the earth , Psal. 46.10 . And it is he who powreth out upon men the strength of battell , and giveth them over to the spoylers , Esay 42.24 ▪ 25. A sinfull Nation gaines nothing by any humane Treaties , policies , counsels , contributions , till by repentance they secure their interest in God , and make him on their side . God being prevailed with by Moses in behalfe of Israel after the horrible provocation of the Golden Calfe , sends a message to them , I will send an Angell before thee and will drive out the Canaanite , And presently it followes , when the people heard these evill tidings they mourned , Exod. 33.2 , 3 , 4. What were these evill tidings , To have an Angel to protect and lead them ? to have their enemies vanquished ? to have possession of a land flowing with milk and honey ? was there any thing lamentable in all this ? yes . To have all this and much more , and not to have God and his presence , was heavy tidings unto Gods people . And therefore Moses never gave God over till he promised them his own presence again , with which he chose rather to stay in a wildernesse , then ▪ without it to goe into the land of Canaan . If thy presence goe not along , carry us not up hence , Exod. 33.13 , 14 , 15. Secondly , we should from hence learne , whatever our spirituall wants are , to looke up to heaven for a supply of them . Neither gardens , nor woods , nor vineyards , nor fieldes , nor flowers , nor trees , nor corne , nor spices will flourish or revive without the Dew and concurrence of heavenly grace . Christ alone is all in all unto his Church ; though the instruments be earthly , yet the vertue which gives successe unto them , comes from heaven . 1. The beauty of the Lillies , or as the Prophet David cals it , the beauty of holinesse ariseth from the Dew of the morning , Psal. 110.3 . He is the ornament , the attire , the comelinesse of his Spouse . For his people to forget him , is for a mayd to forget her ornaments , or a spouse her attire , Ier. 2.32 . The perfect beauty of the Church , is that comelinesse of his which he communicates unto her , Ezek. 16.14 . Of our selves we are wretched , miserable , poore , naked , ; our gold , our riches , our white rayment , we must buy of him , Revel . 3.18 . He is the Lord our righteousnesse , whom therefore we are said to put on , Rom. 1● . 14 . He hath made us Kings and Priests unto our God , Rev. 5.10 . and being such , he hath provided beautifull Robes for us , as once he appointed for the Priests , Exod. 28.2 . Revel . 4.4.6.11.7.9 . This spirituall beauty of holinesse in Christs Church , is sometimes compared to the marriage ornaments of a Queen , Psal. 45 14. Revel . 18.7 , 8.21.2 . Sometimes to the choyce flowers of a garden , Roses and Lillies , Cant. 2.1.2 . Sometimes to a most glorious and goodly Structure , Rev. 21.11.23 . Sometimes to the shining forth of the Moone , and the brightnesse of the Sunne , Cant. 6.10 . Revel . 12.1 . All the united excellences of the creatures are too low to adumbrate and figure the glories of the Church . 2. The root and stability of the Church is in and from him ; he is the root of David , Revel . 5.5 . Except he dwell in us , we cannot be rooted nor grounded , Eph. 3.17 . All our strength and sufficiency is from him , Phil. 4.13 . Eph. 6.10 . 1. Pet. 5.10 . The graft is supported by another root , and not by its owne . This is the reason of the stability of the Church , because it is founded upon a Rock , Matth. 16.18 . not upon Peter , a but upon him whom Peter confessed ; upon the Apostles onely Doctrinally , but upon Christ personally , as the chiefe corner stone , elect and precious , in whom whosoever beleeveth shall not be confounded , or by failing in his confidence , be any wayes disapointed and put to shame , Eph. 2.20 , 21. 1 Pet. 2.6 . This is the difference between b the righteousnesse of Creation and the righteousnesse of Redemtpion ; the state of the world in Adam , and the state of the Church in Christ. Adam had his righteousnesse in his own keeping , and therefore when the power of hell set upon him , he tell from his stedfastnesse ; there was no promise given unto him that the gates of Hell should not prevaile against him , being of an earthly constitution he had corruptibility , mutability , infirmity belonging unto him out of the principles of his being . But Christ the second Adam is the Lord from Heaven , over whom death hath no claime , nor power ; and the righteousnesse and stability of the Church is founded and hath its originall in him . The powers of darknesse must be able to evacuate the vertue of his Sacrifice , to stop Gods eares unto his intercession , to repell and keep back the supplies and influences of his spirit , to keep or recover profession against his ejectment ; in one word to kill him againe , and to thrust him away from the right hand of the Majesty on high , before ever they can blow downe or overturne his Church . As Plato compared a man , so may wee the Church , unto a tree inverted , with the root above and the branches below . And the root of this tree doth not only serve to give life to the branches while they abide in it , but to hold them fast that none can be able to cut them off , Ioh. 10.28 , 29. 3 , The growth and spreading abroad the branches of the Church , is from him whose name is the branch , Esay 11.1 . Zach. 3.8 . Unto him are all the ends of the Earth given for a possession , and all the Kingdomes of the world are to be the Lords , and his Christs . In regard of his first dispensation towards Israel , Gods first born , so the Land of Canaan is peculiarly called Immanuels Land , Esay 8.8 . But in regard of his latter dispensation , when he sent the rod of his strength out of Sion , and went forth Conquering and to conquer , and gave commission to preach the Gospell unto every creature ; So the whole world is now under the Gospell become Immanuels Land , and he is King of all the Earth , Psal. 47.7 . King of Kings and Lord of Lords , Rev. 19.16 . Gentiles come in to the light of his Church , and Kings to the brightnesse of her rising , and the Nation and Kingdome that will not serve her shall perish , &c. Esay 60.3.12 . Now every Countrey is Canaan , and every Christian Church the Israel of God , and every regenerate person borne in Sion , and every spirituall worshipper the Circumcision ; now Christ is crucified in Gala●ia , and a Passeover eaten in Corinth , and M●nna fed on in Pergamus , and an Altar set up in Egypt , and Gentiles Sacrificed , and stones made children unto Abraham , and Temples unto God , See Ioh. 4.21 . Mal. 1.11 . Zeph. 2.11 . Gal. 6.16 . Esay 44.5 . Esay 14.1 . Zach. 8.23 . Rom. 2.29 . Psal. 87.4 , 5. Phil. 3.3 . Col. 2.11 . Gal. 3.1 . 1 Cor. 5.7 , 8. Revel . 2.17 . Esay 19.19 , 21.23 . Rom. 15.16 . Luk. 3.8 . Eph 2.11 . In Christs former dispensation the Church was only Nationall , amongst the Iewes , but in his latter dispensation , it is Oecumenicall , and universall , over all the world ; a spreading tree , under the shadow of the branches whereof shall dwell the foule of every wing , Ezek. 17.23 . 4. The Graces of the holy spirit wherewith the Church is annoynted , are * from him . He is the Olive tree which emptieth the golden oyle out of himselfe , Zach. 4. ●2 . Of his fulnesse we all receive grace for grace , Ioh. 1.16 . with the same spirit are we anoynted , animated by the same life , regenerated to the same nature , renewed unto the same image , reserved unto the same inheritance , dignified in some respect with the same Offices , made Priests to offer spirituall Sacrifices , and Kings to subdue spirituall enemies , and Prophets to receive teaching from God , and to have a duplicate of his law written in our hearts , 2 Cor. 1.21 . Ioh. 14.19 . 1 Cor. 15.48 , 49. Rom. 8.17 . 1 Pet. 2 5. Rev●l . 1.6 . Ioh. 6.45 . Ier. 31.33 . 5. The sweet perfume and scent or smell of Lebanon , which ariseth out of holy duties , the grace which droppeth from the lips of his people , the spirituall incense which ariseth out of their prayers , the sweet savour of the Gospell which spreadeth it selfe abroad in the ministry of his word , and in the lives of his servants , they have all their original in him , and from his heavenly dew . Of our selves , without him , as we are altogether stinking and unclean , Psal. 14 3. Prov. 13.5 . so we defile every holy thing which we meddle with , Hag. 2 ▪ 13 , 14. Prov. 28.9 . Esay 1.11.15 . insomuch that God is said , as it were , to stop his nose that he may not smell them , Amos 5.21 . they are all of them as they come from us , gall and wormwood , and bitter clusters , Deut. 29.18.32 , 32. But when the spirit of Christ bloweth upon us , and his grace is poured into our hearts and lips , then the spices flow out , Cant. 4.16 . Then prayer goes up like incense and sweet odours , Revel . 5.8 . then instead of corrupt , rotten , contagious communication , our discourses tend to edifying , and minister grace to the hearers , Eph. 4.29 . then the Savour of the knowledge of Christ , manifested it selfe in the mouthes and lives of his servants in every place where they come , 2 Cor. 12.4 . 6. The shadow and refreshment , the refuge and shelter of the Church against storme and tempest , against raine and heat , against all trouble and persecution , is from him alone . He is the onely defence and covering that is over the Assemblies and glory of Sion , Esay . 4.5 . The name of the Lord is a strong Tower , unto which the righteous flye and are safe , Prov. 18.10 . So the Lord promiseth when his people should be exiles from his Temple , and scattered out of their own land , that hee would himselfe bee a little Sanctuary unto them in the Countreys where they should come , Ezek. 11.16 . He is a dwelling place unto his Church in all conditions , Psal. 90.1.91.1 , 2 , a strength to the needy , a refuge from the storme , a shaddow from the heat , an hiding place from the winde , a covert from the Tempest , a Chamber wherein to retire when indignation is kindled , Esay 25.4.26.20.32.2 . Every History of Gods power , every Promise of his love , every Observation and experience of his providence , every comfort in his word , the knowledge which we have of his name by faith , and the knowledge which we have of it by experience , are so many arguments to trust in him , and so many hiding places to flie unto him , against any trouble . VVhat time I am affraid I will trust in thee , . Psa. 56.3 . VVhy art thou cast down O my soule ? still trust in God , Psal. 42.5 , 11. He hath delivered , he doth deliver , he will deliver , 2 Cor. 1.10 . Many times the children of God are reduced to such extremities , that they have nothing to encourage themselves withall but their interest in him ; nothing to flye unto for hope but his Great name made known unto them by faith in his promises , and by experience of his goodnesse , power and providence . This was Davids case at Ziklag , 1 Sam. 30.6 . and Israels at the red Sea , Exod. 14.10 , 13. and Ionahs in the belly of the fish , Ion. 2.4 , 7. and Pauls in the shipwrack , Acts 27.20 , 25. God is never so much glorified by the faith of his servants , as when they can hold up their trust in him against sight , and sence ; and when reason saith thou art undone , for all help sailes thee , can answer in faith , I am not undone , for he said , I will never faile thee nor forsake thee . 7. The power which the Church hath to rise up above her pressures , to outgrow her troubles , to revive after lopping , and harrowing , to make use of a affliction as a meanes to flourish againe , all this is from him . That in trouble we are not overwhelmed , but can say with the Apostle , As b dying , and behold we live ; as chastened , and not killed ; as sorrowfull , yet alwayes rejoycing ; as poore , yet making many rich ; as having nothing , and yet possessing all things , like the corne wich dies and is quickned againe , like the vine that is lopped and spreads againe , all this is from him who is the Resurrection and the life , Ioh. 11.25 . who was that grain of wheat which dying , and being cast into the ground , did bring forth much fruit , Ioh. 12.24 . the branch which grew out of the rootes of Iesse , when that goodly family was sunk so low as from David the King , unto Ioseph the Carpenter . Lastly , as God is the Author of all these blessings unto his people , so when he bestowes them he doth it in perfection ; the fruits which this dew produceth , are the fruits of Lebanon , the choycest and most excellent of any another . If hee plant a Vineyard , it shall be in a very fruitfull hill , and with the choycest plants , Esay 5.1 , 2. a noble Vine , a right seed , Ier. 2.21 . When in any kinde of straights wee haue recourse to the Creature for supply , either wee find it like our Saviours figg-tree , without fruit , or like our Prophets vine , as good as empty , the fruits thereof not worth the gathering , Hos. 10.1 . Grapes of gall and bitter clusters ; full of vanity , windinesse , vexation , disappointment ; friends faile either in their love , or in their power ; people cry Hosanna to day and Crucifige to morrow . Men of low degree are vanity , and men of high degree a lie . Counsels clash , or are puzzled with intricacies , and unhappy obstacles , like the wheels in Ezekiels Vision , that seeme hampered in one another . Armies like Ruben , unstable as waters , that flow now , and anon ebbe , and sinke away again . Treasures like the Mountaines out of which they were first digged , barren , and fruitlesse , better fuell to feed our sinnes , then water to quench our flames ; matter of prey to the wicked , more then of help to the miserable . In one word , take any creature-helps in the world , and there will bee something , nay very much of defect in them . All being , but by Gods , is mixed with not-being ; and as every man , so every creature else which is nothing but creature , is a Lier , like Iobs brook , or friends which he compareth thereunto , that vanisheth into nothing when there is most need of it , Iob. 6.17 , 21. A Lier , either by way of perfidiousnesse , which promiseth and then deceives ; or by way of impotency , which undertaketh and then miscarries . But when ever God promiseth and undertaketh to blesse any man or any people , he carrieth on his work to perfection ; his blessings are all milk and honey , dew and fatnesse , wine and oyle , the fruits of Lebanon , full of sweetnesse and maturity : He perfits that which he begins concerning his servants , Psal. 138.8 . Phil ▪ 1.6 . There doth not one thing faile of all the good he speakes concerning his people , they all come to passe and not one faileth , Iosh. 23.14 . The riches which are gotten by humane lusts and sinfull resolutions , doe come along with many and piercing sorrowes , 1 Tim. 6.10 . but when God blesseth a man with riches , he takes away all the sorrow from it , Prov. 10.22 The gifts of God are all of them like his works , very good , Gen. 1.31 . and bring after a Sabbath , a rest , and peace into the soule with them . Thirdly , We should from hence learne to shew forth the fruits of this heavenly dew , in those severall expressions which the Prophet her useth , drawn from the consideration of a garden , forrest , fruitfull field , heavenly Paradise , which is a similitude frequently used by the holy spirit , to note the beauty , sweetnesse , fruit , comfort , shelter , protection , which the Church of Christ affordeth to the members of it , Esay 35.1 , 2.58 , 11. Cant. 4.12 , 6.16 , ● . as on the other side the wicked are compared unto a dry desert , and barren wildernesse , Esay 35.6 , 7.41.18 . Ier. 17.6 . For these things as they are promises in regard of God , and so matter of comfort , so are they duties in regard of us , and so matter of obedience . First , He promiseth , that his people shall grow as the Lillie , which is the most beautifull of all flowers , Mat. 6.28 , 29. That they shall be gloriously cloathed like a Kings daughter , with the garments of praise , and the spirt of holinesse , Esay 62.3 . set forth by various metaphors of broidred work , and fine linnen , and silk , and ornaments , and bracelets , and chaines , and jewels , and crownes , Ezek. 16.8 , 13. And as it is his promise , so it ought to be our duty and endeavour to adorn the Gospel of Christ , to be in his garden as a Lilly , and not as a Nettle or bramble ; to walk as becometh godlinesse ; to let our light shine before men , that they may be wonne to admire the amiablenesse of the Lords Tabernacle , and glorifie God in the houre of their visitation ; to be as lights in the midst of a crooked generation , Phil. 2.15 . or as Lillies amongst briars , Cant. 2.2 . to make it appeare that spirituall wisedome causeth the face to shine , Eccles. 8.1 . That holinesse is indeed a most beautifull thing , which commendeth us to the eyes of God and Angels ; a robe worne by Christ the King of Saints , and by which we are made like unto him who is the fairest of ten thousand and altogether lovely ; wee should take heed of any thing whereby our holy profession may bee blemished , and the name of God defiled by our meanes : of such Levity , as is inconsistent with the Majesty of holinesse ; of such morosity as is inconsistent with the meeknesse of holinesse ; of such drooping as is inconsistent with the joy of holinesse ; of such stiffenesse and sowrenesse as is inconsistent with the lenity of holinesse . In one word , we should labour by the innocency , purity , elegancy , fragrancy , fruitfulnesse ; by the winning ingenuity , the milde and humble condescension , the prudent insinuation , the meek , quiet and gracefull managaing of an holy life , to shew forth the praises of him that hath called us , and to put to silence the ignorance of foolish men , who like Black-Moores despise beauty , like dogs bark at the shining of the Moone , and speak evill of the things they know not . Secondly , He promiseth that his Church should cast forth her roots as Lebanon : Though she should have the beauty of the Lilly , yet she should be freed from the infirmity of it , an aptnesse to fade and wither , beautifull to day , and to morrow cast into the Oven . But she should have stability like the Cedar , which is one of the strongest of trees , and least subject to put refaction , and therefore the Church is compared to it , Ezek. 17.22 , 23. and the Temple is said to be built of it , 1 King. 6.15 , 16. To signifie the strength and duration of the Church , against which the gates of Hell should not prevaile : ( And we may by the way observe , that most of the things here mentioned by our Prophet , are also noted to have been in the Temple , or in the services thereof ; Lillies , 1 Kings 7.19 , 22 , 26. Olive trees , 1 King. 6.23 , 32 , 33. Spices for incense , Weat and Oyle for meat Offerings , Wine for drink Offerings . ) God furnisheth his people with these blessings which may bee most properly dedicated unto him . Teaching us as often as we receive any gifts from God , presently to inquire what relation they have to his Temple , how his name may be honoured , how his Church may be served , how his Gospel may be furthered , how his people may be edified and comforted by them , how all our enjoyments may be divided as spoiles unto Christ. The power of great men , Esay 60.3 . the swords of mighty men , 1 Sam. 18.17.25.28 . Iudg. 7. ●8 . the wisedome of learned men , 1 King. 3.9.28 . the cunning of Craftsmen , Exod. 28.3.31.6 . the wealth of rich men , Esay 23.18 . Prov. 3.9 . Psal. 45.12 . Esay . 60.69 . 1 Tim. 6.17 , 18 , 19. Abraham gave of the spoiles to Melchisedec , Heb. 7.4 . and Israel of all their wealth to the Tabernacle , Exod. 35.21 . and David and his people of their Treasure to the Temple , 1 Chron. 29.2 . And as it is his promise , That the Church should thus take root , 2 King. 19.30 . Ier. 17.8 . So wee should account it our duty , to be firme , stable , constant unmovable in the Truth , and in the work of the Lord , as an house built upon a rock . To stand fast and be rooted in the truth , that wee may hold the profession thereof without wavering , not being carried about with every winde of doctrine , but knowing whom and what we have believed , 1 Cor. 16.13 . Eph. 4.14 . Col. 2.7 . Heb. 10.23 . to stand fast and be rooted in the Love of God , that we may be strengthned with might in his service , and may with purpose of heart cleave unto him , being established by his grace , Eph. 3.17 . Col. 1.11 . Heb. 12.28.13 , 9. * In the Civill Law , till a tree hath taken root , it doth not belong to the soile on which it is planted . It is not enough to be in the Church , except like the Cedar of Lebanon , we cast forth our roots , and are so planted that we flourish in the Courts of our God , and bring fruit in our old age , Psal. 92.12 , 13 , 14. Thirdly , He promised that the Church should spread forth her branches , and fill the earth , and grow into a great compasse and extent , and should send forth her boughs unto the Sea and her branches unto the River , Psa. 80.9 , 10 , 11. Dan. 2.35 . That his Church should be a universall Church over the whole world ; that as the whole world in regard of sinne lieth in mischiefe , 1 Ioh , 5.19 . so the whole world should have Christ for its propitiation , through faith , 1 Ioh. 2.2 . Totus in maligno propter zizania , Christus propitiatio propter Triticum . By one spirit we All are baptised into one Body , 1 Cor. 12.13 . and that one Body made up of all the Churches of the Saints , 1 Cor. 14.33 . even of all Nations , kindreds , people , tongues , Revel . 7.9 . no difference of persons , neither Greek nor Iew , neither Circumcision , nor Vncircumcision , Barbarian , Scythian , bond nor free : but Christ All , and in All , Col. 3.11 . no difference of places : All that in every place call upon the name of Lord Jesus both theirs and ours , 1 Cor. 1.2 . no difference of Times , Christ yesterday , and to day , and the same for ever , Heb. 13.8 . And as this is his promise , so we should endeavour : 1. To grow our selves in knowledge and grace , to let our profiting appeare unto all men , to abound in the work of the Lord , to let our graces from the heart , like leven from the middle of the lump , spred abroad , and finde their way to all the parts and powers of soule and body , that the whole man may be filled with the fulnesse of God , and grow up unto the measure of the stature of the fulnesse of Christ , Eph. 4.13.15 , 16. Phil. 3.12 , 13. 2 Pet. 3.18 . Heb. 6.1 . 2. To labour and endeavour the growth and progresse of the Gospell in others . This is the nature of grace , to manifest it selfe , and by that meanes to allure and gather others to its own quality . It is set forth in Scripture by the names of light which shines abroad , of oyntment and perfume which cannot be hid , of leaven , and salt , which deriveth its own nature and rellish upon a whole lump . Therefore the holy Ghost was given in Tongues , fiery tongues , and a rushing winde , all which have a quality of selfe-manifestation , and notifying themselves unto others . There is an excellent place to this purpose in the Apostle , Eph. 4.15 , 16. But speaking the truth in love , may grow up into him in all things which is the Head , even Christ. From whom the whole Body fitly joyned together and compacted by that which every joynt supplyeth , according to the effectuall working in the measure of every part , maketh encrease of the Body unto the edifiing of it selfe in love : Where the Apostle sheweth the manner of spirituall increase in the mysticall Body of Christ by the proportion of the growth of members in the naturall Body . And first , there must be a fellowship between the Head and Members , which in the mysticall Body is here twofold , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Growing into him , and receiving from him . Looking in this work of growth , upon Christ ; first , as the end of that growth unto which it drives ; secondly , as the fountaine from whence it proceeds . That by growing we may have a more intimate and strong communion with him ; by that vertue which we receive from him . So here are two necessarie requisites unto this duty of endeavouring the encrease of the Body ; to have Christ for our end unto which wee work , and for our fountaine out of which we derive our ability of working . Every true member of Christ is intent and vigilent upon the interest and honour of Christ , and it belongs unto the honour of Christ to have a perfect body . The Church is hi● fulnesse ; he esteemes himselfe maimed and incomplete , if that should be finally deficient in any thing requisite to the integrall perfection of it ; and hence it is that every true Christian puts forth the uttermost of his endeavours in his place to carry on the encrease of his Masters Body : As every true-hearted Souldier that loves his Generall , is exceeding desirous and to his power endeavours that every company and Regiment under his Generalls command may bee in all the offices and members of it compleat . Againe , every member of Christ being unto him united , doth from him receive of his fulnesse grace for grace , and so worketh unto the same ends as the head doth : And as the water which first riseth out of the fountaine , doth not stand still there where it began , but goeth forward till it grow into a great River ; so those who are joyned unto Christ as a Fountaine , doe by reason of that vitall Communion which they have with the Fountain , carry on the growth of the whole Body ; and the more vigorous the life of Christ is in any part , the more actively doth that part work towards the edification of the whole . 2. Here is further required a fellowship and mutuall Communion of the members of the Body within and amongst themselves : unto which is first presupposed the Organicall and harmonious Constitution and compacture of the Body into one , out of which ariseth the forme and beauty , the strength and firmnesse , the order and fitnesse that is in it unto those works that are proper to it , intimated in those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitly joyned together and compacted . It is a metaphor drawn from Carpenters and other Artificers , who by severall joynts do so coaptate and fit the parts of their work unto one another , that being put together and fastned , there may one whole structure or body grow out of them ; & in that body this accurate fitnesse & intimatenesse of the parts with one another , produceth an excellent strength , a beautifull order , and a readie serviceablenesse of each part to the other , & of all to the whole . So Ierusalem is said to be a City compacted within it self , Psa. 122.3 . as the Ark ( a Type of the Church ) had the ribs and planks , and parts thereof so closely fastned into one another , that no water might get in to drown it : And in the Tabernacle all the Curtains thereof were to be coupled together into one another , Exod. 26.3 . Christ is all for unitie , and joyning things into one , Two natures united in one person , two parties reconciled by one Mediat●r , Two people concorporated into one Church , one family , one father , one seed , one head , one faith , one hope , one love , one worship , one body , one spirit , one end and common salvation . Christ is not , loves not , to be divided : This is a fundamentall requisite unto the growth of the Body , the preservation of its unity . The building must be fitly framed together , if you would have it grow into an holy Temple to the Lord , Eph. 2.21 . Col. 2.19 . when there was most unity , there was greatest increase in the Church ; when they were All of one accord , of one heart , and one soule , then the Lord added to the Church daily such as should be saved , Act. 2.46 , 47. They that cause divisions and dissentions , doe not serve the Lord Iesus , and therefore they cannot but hinder the progresse of his Gospel , Rom. 16.17 , 18. As in the naturall , so in the mysticall body , solutio continui tendeth to the paining and grieving of that spirit by which the Body lives , Eph. 4.30 , 31. and by consequence hinders the growth of it . Our growth is by the Apostle distributed into growth in knowledge , and growth in grace , 2 Pet. 3.18 . and divisions in the Church are of themselves great hinderances unto both these ; unto knowledge , because the most usuall breaches in the Church arise out of diversities of opinion publickly asserted and insisted on by the authors and followers of them . And though accidentally , where truth is embraced , it is held with more care , and searched into with more accuratenesse , because of the errors that oppose it ( as the fire is hottest in the coldest weather ; ) yet corrupt doctrine being of the nature of a weed , or canker , to spread , and eat further and further , it must needs consequently hinder the spreading , and in that kinde , the growth of knowledge . Nor doth it lesse hinder the growth of grace ; for while the people of God are all of one heart and of one way , then all their Communion runnes into this one designe of mutually edifying , comforting , supporting , encouraging one another in their holy faith ; but when they are divided and broken into faction by different judgements , if there be not a greater abundance of humility , and spirituall wisedome , the spirits of men runne out into heates and passions , and into perverse disputes , and meer notinall contentions , which have ever beene diminutions unto the power of godlinesse , 1 Cor. 3.3 , 4. When there are schismes in the body , the members will not have care one of another , 1 Cor. 12.25 . Greatly therefore even for this one cause are the sad and dangerous divisions of these times to be lamented , when men make use of civill troubles , to disturbe , yea , to teare asunder the unity of the Church , when they set up as in the times of the Donatists , Altar against Altar , and church against Church , and make secessions from the common body , and then one from another , to the infinite content and advantage of the common Enemies of our Religion , and hazard of it . It were a blessed thing if wee were in a condition capable of the Apostles exhortation , To speake all the same thing , to be perfectly joyned in the same minde and in the sam● judgement , to be of one minde , and to live in peace , 1 Cor. 1.10 . 2 Cor. 13.11 . But if that cannot be attained unto , let us yet all learn the Apostles other lesson , wherein wee are otherwise minded , to depend upon God for revealing his will unto us , and whereunio we have attained to walke by the same rule , to minde the same thing , to remember that every difference in opinion doth not , ought not to dissipate or dissolve the unity of Gods church . Even in Corinth where the people were divided into severall parties yet they continued one Church , 1 Cor. 11.18 . The body thus constituted , and compacted for the increase thereof . 1. Here are members severally distinct from one another ; some principall , others ministeriall , all concurring differently unto service of the whole . If the heart should bee in the head , or the liver in the shoulder , if there should be any unnaturall dislocation of the vitall or nutritive parts , the body could not grow , but perish . The way for the church to prosper & florish , is for every member to keep in his own rank and order , to remember his own measure , to act in his owne sphere , to manage his particular condition and relations with spirituall wisedome and humility ; the eye to doe the work of an eye , the hand of an hand . Say not as Absolom , If I were a Iudge , I would doe Iustice , 2 Sam. 15.4 . But consider what state God hath set thee in , and in that walke with God , & adorn the profession of the Gospel , Rom. 12.3 . 1 Cor. 12.8.11.29 , 30. 2 Cor. 10.13 , 14. Eph. 4.7 . Remember Vzzah , it was a good work he did , but because he did it out of order having no call , God smote him for his error , 2 Sam. 6.6 , 7. There are excellent works which being done without the call of God , doe not edifie but disturbe the body , Rom. 10.15 . Heb. 5.4 . every man must walk in the church as God hath distributed and called , and every man must in the calling wherein he was called , abide with God , 1 Cor. 7.17 , 20 , 24. 2. Here are joynts and ligaments so fastning these members together that each one may be serviceable to the increase of the whole , 1 Col. 2.19 . There are bands which joyne the body to the head , without which it can neither grow nor live , namely , the Spirit of Christ , and faith in him , 1 Cor. 6.17 . Rom. 8.9 . Eph , 3.17 . and there are Bands which joyne the parts of the Body unto one another ; as namely , the same holy Spirit , 1 Cor. 12.13 . which Spirit of grace stirreth up every member to seek the growth and benefit of the whole , 1 Cor. 12.25 , 26. The same sincere love and truth which each member beareth unto all the rest , this is called a bond of perfectnesse , Col. 3.14 . and the bond of peace , Eph. 4.3 . Now love is a most communicative grace , it will plant , and water , and feed , and spend it selfe for the good of the whole , it will deny it selfe to serve the body ( as Christ did , ) Gal. 5.13 . 3. Here is a measure belonging unto every part ; some are in one office , others in another , some have one gift , others another , and all this for the perfecting of the Saints , Eph. 4.11 , 12. 1 Cor. 12.4 , 11. one is able to Teach , another to Comfort , a third to Convince , a fourth to Exhort , a fifth to Counsell , and every one of these are to be directed unto the edification and growth of the w●ole , Rom. 12.3 , 8. Eph. 4.7 . The Apostle saith , that we are fellow Citizens with the Saints , Eph. 2.19 . Now as amongst fellow Citizens there useth to be an intercourse of mutuall negotiation , one man hath one Commodity , and another another , and these they usually bartar withall : So amongst the Saints one man is eminent in one grace , another in another , and according to their mutuall indigencies or abilities , they doe interchangeably minister to one another towards the growth of the whole . And this is that which is here further requisite to the encrease of the Body , called 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ The supply of service and the supply of nour●shment which one part affords unto another , and so to the whole . This is principally from the Head to the members , called by the Apostle , The supply of the Spirit of Iesus Christ , Phil , 1.19 . Of whose fulnesse wee receive grace for grace , Ioh. 1.16 . into whose image we are transformed from glory to glory , 2 Cor. 3.18 . but it is proportionably between the members amongst themselves ; for as severall particular ingredients make up one cordiall , and severall instruments concurre to the perf●cting of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or consummate work , and the beauty of every thing ariseth out of the varietie , and order , and mutuall serviceablenesse that the parts thereof have unto one another : So is it in the Church too , which Christ hath so tempered together , that they might all stand mutually in need of one another . Therefore we finde the Saints in Scripture communicating to one another their experiences , temptations , deliverances , comforts , for their mutuall edification , Psal. 34. ● , 6. Ioh. 1.41 , 45. Ioh. 4. ●9 . 2 Cor. 1.4 , 6. Phil. 1.12 , 13 , 14. Col. 2.1 , 2. And Gods dealings with Saints in particular are therefore registred in the Scripture , both that we might learn that way of building up one another , and that by their examples we might support our faith , and through patie●ce and experience of the Scripture have hope , because what hath been done unto one , is in the like condition applicable unto everie other , Iam. 5.10 , 11 , 17. Rom ▪ 15.4 . 1 Cor. 10 , 6. Heb. 13.5 . 5. After all this there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an effectuall working , a vis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a vis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a faculty to forme , and to concoct the matter , which hath been subministred , unto life and nourishment : which is the work of faith , and of the Spirit of Christ , whereby the soule of a Believer , being sensible of want , desirous of supply , and pressing forward unto perfection , doth sweetly close with whatsoever the measure of any other part hath communicated unto it , conver●ing it into growth and nourishment to it selfe , which the Apostle calls the mixing of the word with faith , Hebr. 4.2 . Now Fourthly , He promiseth , that the beauty of his Church shall be as the Olive tree ; that as she should have the glory of the Lilly , the strength and extension of the Cedar , so this spreading should not be a vain ostentation , but should have joyned with it the flourishing and fruitfulnesse of the Olive : Now the honour of the Olive tree standeth in two things ; Perpetuall greennesse , and most profitable fruit , which serveth both for light to cause the Lamp to burn , Exod. 27.20 . and for nourishment to be eaten , Levit. 6.15 , 16. in the one respect it is an embleme of peace , it maketh the face shine , Psal. 104.15 . and in the other it is an embleme of grace , and spirituall gifts , 1 Ioh. 2.20 . These are the two most excellent benefits which God promiseth unto his people . He will speak peace unto them , Psal. 85.8 . Isa. 32.17 . and he will give them grace and glory , Psal. 84.11 . And as he promiseth , so should we practice these things , and learne to beautifie the Gospel of Christ , first , with our good works , as the fruits of his grace , Ioh. 15.8 . Secondly , with our spirituall joy and comfort , as the fruits of his peace ; That others seeing the light and shining forth of a serene , calm , and peaceable conscience in our conversation , may thereby be brought in love with the wayes of God. These two do mutually cherish and increase one another . The more conscience we make of fruitfulnesse , the more way do we make for peace ; when the waters of lust are sunk , the Dove will quickly bring an Olive branch in : and the more the peace of God rules in the heart , the more will it strengthen the conscience and care of obedience , out of these considerations : first , out of thankfulnesse for so great a blessing : secondly , out of fear to forfeit it : thirdly , out of wisdome to improve and encre●se it . Fifthly , He promiseth that his Church shall be as the smell of Lebanon , and that the sent of it shall be as the wine of Lebanon , as elsewhere we finde her compared to a garden of spices , Cant. 4.12 , 14. shee shall be filled with the sweet savour of the Gospel of Christ. Thanks be unto God , ( saith the Apostle ) which alwayes causeth us to triumph in Christ , and maketh manifest the savour of his knowledge by us in every place , for we are unto God a sweet savour of Christ , 2 Cor. 2.14 , 15. where there are two Metaphors , one of a sweet oyntment , the other of a triumph . The Name of Christ is compared to an ointment , Cant. 1.3 . and preaching of the Gospel ▪ which is making m●nifest the savour of this oyntment , is called the bearing of Christ's Name , Act. 9.15 . Now , this sweet savour is annexed unto a Triumphall solemnity , because in all times of publick joy , they were wont to anoint themselves with sweet oyl , which is therefore called , Ol●um laetitiae , the oyl of gladnesse , Psal. 45.7 , 8. Isa. 61.3 . ( For in times of mourning they did abstaine from sweet oyntments , 2 Sam. 14.2 . Dan. 10.2 , 3. ) The Gospel therefore being a message of great joy , Luk. 2.10 . a leading of captivity captive , and the meanes whereby Christ rideth forth gloriously conquering and to conquer , Psal. 45.3 , 4. Psal. 110.2 . Revel . 6.2 . therefore they who brought these good tydings , are said to be as a sweet savour , whose lips drop sweet smelling myrrhe , Cant. 5 . 1● . and whose Doctrine is compared to the powders of the Merchant , Cant. 3.6 . and the time of the Gospel is called an accepted time , a day of salvation , 2 Corinth . 6.2 . that is , a time of singular joy and solemnity , a continuall ▪ Easter , or festivall , 1 Cor. 5.7 , 8. and herewithall he promiseth likewise , That his people should offer up spirituall incense and services unto him in prayers , thanksgivings , almes and good workes , Ezek. 20.41 . And as he promiseth , so we should practice these things ; our care should be to let our lips and lives breathe forth nothing but grace and edification , Col. 4.6 . To be frequent in the spirituall Sacrifices of prayer , thanksgiving and good works , which may be as an odour of a sweet savour in the nostrils of God , Phil. 4.18 . Revel . 8.4 . To labour to leave behinde us a good name ; not out of vaine glory , or an empty ambitious affectation of honour , but out of the conscience of an holy life , which makes the name smell better then sweet ointment , Eccles. 7.1 . Sixthly , He promiseth , That they who dwell under his shadow shall returne : Which words admit of a double sense , and so inferre a double promise and a double du●y : first , we may by an Hysteron Proteron understand the words thus , when Israel have repented and are brought home to God again , they shall then have security , defence , protection , refreshment under the comforts of his grace against all the violence of temptation , as a spreading tree doth afford a sweet shade unto the weary Traveller ; and shelter him from the injuries of the heat , Iob 7.2 . Isa. 4.6 . Mich. 4.4 . Zach. 3.10 . Whereby is signified the secure , quiet , and comfortable condition of Gods people under the protection of his providen●e and promises . And as he promiseth such a condition , so should we in all troubles not trust in an arme of flesh , or betake our selves to meer humane wisedome , and carnall counsels , which are too thinne shelters against Gods displeasure , or the Enemies of the Church : But we must flie unto him to hide us , we must finde spirituall refreshment in his ordinances , promises and providence , get his wing to cover us , and his presence to be a little sanctuary unto us , and the joy of the Lord to be our strength ; Psal. 57.2 . Psal. 91.1 . Isa. 26.20 . Nehem. 8.10 . When the Lord cometh out of his place to punish the inhabitants of the la●d for their iniquity ; when flood , and fire , storme and tempest , the fury of anger , the strength of battell , are powred out upon a people ; when a destroying Angel is sent abroad with a Commission to kill and sl●y , Ezek. 9.5 , 6. when death the King of Terrours , rideth up and down in triumph , stripping men of treasures , lands , friends , honours , pleasures , making them an house in darkness , where Master and Servant , Princes and Prisoners are all alike : to have then an Ark with Noah ▪ a Z●ar with Lot , a Gosh●n in Egypt , to have one arme of this Olive tree spread over us , to have one promise out of Gods word , one sentence from the mouth of Christ promising Paradise unto us , is infinitely of more value to a languishi●g spirit , then all the Diadems of the earth , or the peculiar treasure of Princes . 2. If we take the words in the order as they lye , Then the mercy here promised is , that when God shall restore and repaire his Church , they who dwell under the comforts of it , should return and be converted to the knowledge and obedience which should be there taught them : when the branch of the Lord is beautifull and glorious , and the fruit of the earth excellent and comely , then he that remaineth in Ierusalem shall be called holy , Isa. 4. ● , 3. then every vessell in Iudah and Ierusalem shall be inscribed , Holinesse unto the Lord : Zach. 14.20 , 21. then the heart of the rash shall understand knowledge , and the tongue of the slammerers shall speak plainly . Isa. 3● . 2 , ● , 4. And this should bee the endeavour of every one who liveth under the shade of this tree , under the puritie of Gods Ordinances , under the pious government , and constitution of such a Church , or family as is here described ( especially in such times when on the one side the world is so much loosned , and estranged from us ; and on the other side Reformation in the Church is so much desired , to convert and turn unto the Lord. All endeavours of Reformation in a Church are miserably defective , when they come short of this end ( which is the ultimate reason of them all ) namely , the repentance , and conversion of those that dwell und●● the shadow of it . When God promiseth to give unto his Church the glory of Lebanon , and the excellency of Carmel and Sharon , the consequence of this beauty and Reformation in the Church is , The eyes of the blinde shall be opened , the cares of the deafe shall be unstopped , the lame shall leap , the dumb shall sing , the parched ground shall be a poole , the thir●●ie land springs of water . Isa. 35.2 , 7. The Woolf , the Leopard , the Lion , the Beare , the Aspe , the Cocatrice , shall be so turned from the fiercenesse and malignity of their natures , that they shall not hurt nor destroy in all the holy Mountain , but a little childe shall lead them all : Isa. 11.6 , 9. It is a great happi●esse and advantage to live under the shad● of a godly goverment ; many men have reason to blesse God ▪ all their dayes , that they were in their childhood trained up in such a Sch●ole where Piety was taught them as well as Learning , where they had meanes as well of Conversion , as of Institution ; That they lived in such a Family where the Master of it was of Ioshuahs minde , I and my house will serve the Lord : Iosh. 24.15 . Salvation comes to a whole house when the governor thereof is converted : Luk. 19.9 . Act. 16.33 , 34. I shall never look upon a Church as Reformed to purpose , till I finde Reformation work conversion , till piety and charity , and justice , and mercy , and truth , and humility , and gentlenesse , and goodnesse , and kindnes , and meeknesse , and singlenesse of heart , and zeal for godlines , and mutuall edification , and the life and power of Religion are more conspicuous , then before . When th● very head-stone was brought forth , and the last work in the building of the Temple ●as finished , yet the people must then cry , Grace , grace unto it : Zach. 4.7 . intimating that Reformation is never indeed consummate till t●e blessing of God make it effectuall unto those uses for which it was by him appointed . Church Reformation should be like Pauls Epistles , which alwayes close in duties of obedience . Seventhly , he promiseth , That they shall revive as the corne , and grow as the vine : in which two exp●essions are set forth two excellent and wholsome consequents of Affliction . 1. The Corne , though it dye first , and suffer much from frost , hail , snow , tempest , yet when the Spring comes , it revives and breaks through it all ; so God promiseth to his Church in the saddest condition , a Reviving againe , and that it shall be brought forth into the Light , Ezek. 37.12 . Mic. 7.9 . 2. The Vine when it is pruned and lopped , will not only Revive and spread againe , but will bring forth the more fruit , and cast forth the more fragrant smell : so God promiseth unto his people not only a reviving out of their afflictions ( in which respect haply it was that Christ was buried in a Garden , to note that death it selfe doth not destroy our bodies , but only sow them ; the dew of Herbs will revive them again , 1 Cor. 15.42 , 44. ) bu● further a profiting by afflictions , that we may say with David , it was good for as ; when wee finde it bring forth the peaceable fruits of Righteousnesse after we have been exercised therein . And as he promiseth these things , so we should learn to turn these promises into prayer and into practise a ; when we seem in our own eyes cast out of Gods sight , yet we must not cast him out of our sight , but as Ionah in the Whales belly , and as Daniel in Babylon , pray towards his holy Temple still . The b woman of Canaan would not bee thrust of with a seeming rejection , nor utterly despond under a grievous Tentation , but by a singular acumen and spirituall sagacitie discerned matter of argument in that which looked like a deniall , Math. 15.27 . Sope and Fullers Earth at the first putting on , seeme to staine and to foule cloaths , when the use and end is to purifie them . And Gods frowns and delayes may seeme to be the denials of prayer , when haply his end is to make the granting of them the more comfortable . Therefore in all troubles we must not g●ve over looking towards God , but say with Iob , though he slay me , I will trust in him . And after all afflictions we must learn to expresse the fruit of them , to come out of them Refined , as silver out of the fire ; to have thereby our faith strengthned , our hope confirmed , our love inflamed , our fruit and obedience encreased , our sinne t●ken away , and our iniquities purged , Esay 27.9 . To bee Chastened and taught , Psal. 84.12 . to bee chastned and converted , Ier. 38.18 . If we have runne away from our duties , and been cast into a Whales belly for it , when we are delivered , let us be sure to look better to our resolutions afterwards : after all that is come upon us for our sinnes , take heed of breaking his Commandements againe , Ezra 9.13 , 14. As Iobs riches after his , so wee should endeavour that our graces after our afflictions may be doubled upon us , and that the sent of our holy example , may like spices bruised , or the grapes of Lebanon crushed in the Wine-presse , give a more fragrant smell in the nostrils of God and man , as the smell of a field which the Lord hath blessed . Lastly , he promiseth that all these should be fruits of Lebanon , of the best and perfectest kinde . There are many evidences of the goodnesse of God even in the lives of Pagan men ; we reade of Abimelechs forbearance to sinne against God , Gen. 20.4 , 6. and of his and Ephrons singular kindnesse to Abraham , Gen. 20.14 , 15. Gen. 23.10 , 11 , 15. No argument more common then this of the vertues , the temperance , prudence , justice , mercy , patience , fidelity , friendships , affability , magnanimity of many heathen men : insommch that some have presumed so farre as to make them ex cong●uo * meritorious , or dispositive to salvation . But all these are but wild grapes , bitter clusters , the fruits of an empty Vine , not worth the gathering in order to salvation : But the graces which God bestoweth upon his Church , are of a more spirituall and perfect nature , proceeding from faith in Christ , from love of God , from a conscience cleansed from dead works , from an intention to glorifie God , and adorne the Gospel , from a new na●ure and from the spirit of Christ , conforming his servants unto himself . They are not grapes of Sodom , but grapes of Lebanon . And as hee thus blesseth us , in the like manner should we serve him , not offer unto him the re●use , the halt , and blind , and maimed , for Sacrifice , not give unto him of that which cost us nothing , but goe to Lebanon for all our Sacrifices , covet earnestly the best gifts , presse forward and labour to perfect holinesse in the feare of God. Give unto him our Lillies , the beauties of our minority ; and our Cedars , the strength of our youth ; and our olives , and grapes , and corn , and wine ; whatever gifts hee hath bestowed on us , use them unto his service and honour againe ; nor content our selves with the forme of godlinesse , with the morality of vertues , with the outside of duties , with the seeds and beginnings of holinesse , ( he hath none , who thinks hee hath enough ) but strive who shall out-runne one another unto Christ , as Peter and Iohn did towards his Sepulcher . It was an high pitch which Moses aimed at , when he said , I beseech thee shew me thy glory , Exod. 33.18 . Nothing would satisfie him but fulnesse and satiety it selfe . Be sure that all your graces come from Sion , and from Lebanon , that they grow in Immanuels Land ; till Christ own them , God will not accept them . Morall vertues , and outward duties , grapes of Sodom , may commend us unto men ; nothing but inward , spirituall , and rooted graces , the grapes of Lebanon , will commend us unto God. To do only the outward works of duty without the inward principle , is at best but to make our selves like those mixt Beasts , Elephants and Camels in the a Civill Law , operam praestant , natura fera est , which though they doe the work of tame beasts , yet have the nature of wilde ones . b Morall vertue without spirituall piety doth not commend any man unto God : for we are not accepted unto him , but in Christ , and we are not in Christ but by the holy Spirit . THE SIXTH SERMON HOSEA Chap. 14. ver . 8. Ephraim shall say , what have I to doe any mor with Idols ? I have heard him , and observed him , I am like a green firre-tree , from me is thy fruit found . THe Conversion of Israel unto God in their trouble , was accompanied with a Petition and a Covenant . A Petition imploring mercy and grace from God , and a Covenant promising thanksgivings and obedience unto him . And God is pleased in his Answer to have a distinct respect unto both these ; for whereas they petition first for pardon , that God would take away all iniquity , he promiseth to heale their backslidings and to love them freely ; and whereas they pray for blessings , receive us into favour , doe us good , God likewise maketh promises of that in great variety , expressed by the severall metaphors of fertility , answering to the name and blessings promised formerly unto Ephraim . And all this we have handled out of the four preceding verses . Now in this 8th verse , God is pleased not only graciously to accept , but further to put to his seale , and to confirme the Covenant which they make , promising that by the assistance of his spirit they should bee enabled to doe what they had undertaken . This is the greatest ground of confidence that wee can have to binde our selves in holy Covenants unto God , even the promise of his strength and assistance enabling us to keep Covenant with him . Therefore when David had said , I have sworne and will performe it , that I will keepe thy righteous Iudgements , it followes a little after , Accept I beseech thee the free-will offerings of my mouth O Lord , and teach me thy judgements , Psal. 119.106 , 108. David was confident that God would not onely accept his Covenant , but teach him how to keep it , and that made him the more confident to binde himselfe by it . In the Originall , the words are onely thus , Ephraim , What have I to doe any more with Idols ? which therefore some would have to be the words of God spoken unto Ephraim . But there is nothing more usuall in Scripture then an ellipsis of the verb ; and we finde this very verb omitted , and yet necessary to be supplyed , Esay 5.9 . and in this place the Chaldee paraphrast , and from him the best interpreters , with our Translators , have supplyed it thus , Ephraim shall say : and so it is Gods confirmation of the promise which penitent Ephraim had made , and his undertaking for him , that he should indeed be enabled to performe his Covenant . What have I to doe any more wi●h Idols ? ] It is Interrogatio cum Indignatione , an Interrogation not onely importing a negative , I will not any more have to doe with them , but also a vehement detestation of them , and indignation against them , as that of David to Abishai , 2 Sam. 16.10 . and that of Elisha to Iehoram , 2 Reg. 3.13 . and that of the Devill to Christ , Matth. 8.29 . With Idols . ] The Originall word signifieth likewise sorrows and griefe of minde , a fit word to expresse their sinne and repentance . What have we to doe with these Idols and sorrows any more ? They can produce no good , they can heare no prayers , they can work no deliverance , they can bring nothing but evill and anguish to us , and therefore we will not follow or seek unto them any more . Here then is a solemne detestation as of all their other sinnes , so of that especially which had most dishonoured God , most wounded their own consciences , and procured most sorrow unto themselves , with Gods confirmation of it . Then next , follow severall promises of speciall mercies : 1. Of hearing and answering their prayers ; I have heard or answered him , or as others render it , I will beare him . 2. Of fatherly care and providence over them . I have observed him , or fixed mine eyes upon him . I have strictly considered his condition , that I might proportion my mercies thereunto . It is a symbole , first , of vigilant care and most intent and sollicitous inspection and providence . The eye of the Lord is upon them that feare him , upon them that hope in his mercy , to deliver their soule from death , and to keep them alive in famine , Psal. 13.18 , 19. Secondly , of direction and counsell , I will instruct thee , and teach thee in the way that thou shalt goe . I will guide or counsell thee with mine eye , Psal. 32.8 . Thirdly , of honour and exaltation : He withdraweth not his eyes from the righteous , but with Kings are they on the throne ; yea , he doth establish them for ever , and they are exalted , Iob 36.7 . Lastly , it is an expression of hearing prayers ; God is said to have his eye open unto the supplication of his servants to hearken unto them in all that they call upon him for , 1 King. 8.52 . and the eyes of the Lord are upon the righteous , and his eare open unto their cry ▪ Psal. 34.15 . The Church had before professed her selfe to bee an Orphan , that stood in need of tuition and protection : and here God promiseth to cast his eye , and to place his affection upon her , to look to her , to be her Tutor and guardian , to govern her with his speciall providence and wisedome , to take notice of her wants , and supply them ; to take notice of her desires and fulfill them ; to take notice of her condition , and accordingly in all respects to provide for her . 3. Of refreshment from the heat and violence of temptations or any kinde of afflictions , by the Metaphor of a firre tree which being ever green , and casting forth a large shade , doth afford much comfort and reviving to the weary travellour , 4. Because the firre-tree though comfortable in regard of the shade , is yet unfruitfull ; therefore he further promiseth to be a roote of blessings , and all kinde of spirituall graces unto them , From me is thy fruit found ; that is , from me is , or shall be thy fruit , as Mal. 2.6 ▪ 1 Pet. 2.22 . Zeph. 3.13 . though the word found may here seem to imply and direct unto , an inquiry after the foundation and originall of the fruit here mentioned . Though all thy fruit of good works and new obedience may seeme to proceed from thy selfe and to bee thine owne , yet if thou be carefull to inquire after the root of them , thou wilt finde , that they come from us , though they grow upon thee , and that thou bringest them forth only by the help , supply and vigour of my grace bestowed on thee : Thou dost them , but the power and strength whereby thou doest them proceeds from me . These words then are the summe of Gods answer , which he makes unto the Covenant of his people . They return the calves of their lips , God heares and accepts them : They renounce carnall confidenec , in men , in horses , in Idols ; and when they look off , and turne away from these , then God looketh upon them with a fatherly eye of care , providence , councell , and protection , I have observed him . They will not say any more to the work of their hands , yee are our God● , nor any longer make lies their refuge ; and God enables them to do as they have said and affordeth comfort and refreshment unto them as the shade of a firre-tree unto a weary travellor . Lastly they believe and acknowledge that when they are fatherlesse and destitute of all help , there is mercy in God to comfort and provide for them ; and this God makes good too . Mercy of protection ; I am as a green firre-tree ; and mercy of bounty and benediction ; from me is thy fruit found ; by the one defending them against their feares , by the other enabling them unto their duties . Thus God doth enlarge and proportion his mercy to the uttermost extent of Israels prayer or promise , and when they have no help or comfort out of him , he himselfe becomes All in All unto them , making a thorough compensation for every thing which they part with for his sake , and causing them to finde in him alone all that comfort , and satisfaction to their desires , which in vaine they sought for in other things . The parts are these two generals : First , Gods promise enabling Israel to perform theirs : Ephraim shall say , What have I to doe any more with Idols ? Secondly , Gods speciall regard to their prayers , I have heard him ; To their persons , and observed him : illustrated by two Metaphors , the one importing protection and defence . I am as a green firee-tree ; the other , grace & benediction ; from me is thy fruit found . Ephraim shall say ] This is Gods speech and promise , setting to his seale and gracious ratification to the Covenant that Israel made , ver . 2.3 . without the which it would have been null and evanid : for as man by believing , setteth to his seal to the truth of God , Ioh. 3.33 . so God by assisting setteth to his seal to the purpose of man : but with this great difference ; mans seal is but a subscription and confession of that which was firm before ; for all Gods promises are Yea and Amen , and faith doth not put certainty into the promise of God , Rom. 3.3.4 . 2 Tim. 2.13 . but into the heart of man concerning the promises , Rom. 4.16 , 2 Tim. 1.12 . But Gods seale is a confirmation and making efficacious the promise of man , which otherwise would vanish into a lie ; all our sufficiency is from him , we can neither will , nor doe any thing further then we receive from him both to will and to doe . Pharoah made promise after promise , and brake them as fast , Exod. 8.8.28.9.28 . Israel makes ptomises one while , and quickly starts aside like a deceitfull bow , as Ice which melts in the day , and hardens againe in the night , Psal. 78.34 , 38. Ier. 34.15.16 . to day they will , and to morrow they will not againe ; they repent to day , and to morrow they repent of their repenting ; like the sluggard in his bed , that puts out his arme to rise , and then puls it in again . So unstable and impotent is man in all his resolutions , till God say Amen to what he purposeth and establisheth the heart by his own grace , Heb. 13.9 . When the waters stood as a wall on the right hand and on the left of Israel as they passed through the red Sea , this was a work of Gods own power ; for water is unstable and cannot keep together by its own strength , nor be contained within any bounds of its own . So great a work is it to see the mutable wills and resolutions of men kept close to any pious and holy purposes . The point wee learn from hen● is this , That our conversion and amendment of life is not sufficiently provided for by any band , obligation , or Covenant of our own , whereby we solemnly promise and undertake it , except God bee pleased by his free grace to establish and enable the heart unto the performance of it : or thus , A penitent mans conversion and Covenant of new obedience hath its firmnesse in the promise and free grace of God. Israel here in the confidence of Gods mercy prayes for pardon and blessings ; and in the confidence of his grace , maketh promise of Reformation and amendment of life ; but all this is but like a written instrument or indenture , which is invalid and of no effect , till the parties concerned have mutually sealed and set to their hands . Till God be pleased to promise us that wee shall doe that , which wee have promised unto him , and doe as it were make our own Covenants for us , all will prove too weak and vanishing to continue . The grace of God unto the purposes of men is like graine to colours died , or like oyle to colours in a Table or Picture , which makes them hold fresh and not fade away . There is a necessary and indissolvable dependence of all second causes upon the first , without whose influence and concurrence they neither live , nor move , nor have , or continue in their Being , Acts 17.28 . Heb. 1.3 . He who is first of causes and last of ends , doth use and direct the necessary , voluntary , contingent motions and activities of all second causes unto whatsoever ends hee himselfe is pleased to preordaine . And this the naturall and necessary concatenation of things doth require that that which is the absolutest , supremest , first , and most independent will , wisdome , and power of all others , should govern , order and direct all other wills , powers , and wisedomes , that are subordinate to , and inferiour under it , unto whatsoever uses and purposes he who hath the absolute Dominion and Soveraignty over all , is pleased to appoint . It cannot be other then a marvellous diminution unto the greatnesse of God , and a too low esteeme of the absolutenesse of that Majesty which belongs unto him , to make any Counsels , Decrees , Purposes of his to receive their ultimate forme and stampe from the previous and intercurrent causalities or conditions of the creature . This I have alwayes looked on as the principall cause of those dangerous errors concerning grace , free-will , and the decrees of God , wherewith the Churches of Christ have been so miserably in the former ages , and in this of ours , exercised by the subtlety of Satan , and by the pride of corrupt minded men ; namely , the too low and narrow thoughts and conceptions which men have framed to themselves of God , the not acquiescing in his Soveraign Dominion and absolute Power of disposing all things which hee made , unto whatsoever uses himselfe pleaseth : into which I am sure the holy Scripture doth resolve all , Matth. 11. 25.26 . Rom. 9.18.21.11.33 , 36. Eph. 1.5.9.11 . Psal. 135.6 . Even in the sinfull actions of men , Gods influence and providence hath a particular hand . As actions , his influence ; as sinfull , his providence . His influence to the naturall motion and substance of the action , though not to the wickednesse of it ; for this standeth not in Being or perfection ( else the fountaine of Being and perfection must needs be the first cause of it ) but in defect and privation of perfection . As when a hand draweth a line by a crooked rule , the line is from the hand , but the crookednesse of it is from the rule : or , as when a man goeth lamely , the motion as motion is from the naturall faculty , but the lamenesse of the motion is from the defect and vitiousnesse of the faculty . A swearer could not speak an oath , nor a murtherer reach out his hand to strike a blow , but by the force of those naturall faculties which in and from God , have all their Being and working . But that these naturall motions are by profanesse or malice directed unto ends morally wicked , this proceedeth from the vitiosity and defect which is in the second cause making use of Gods gifts unto his owne dishonour . 2. The Providence of God hath a notable hand in the guiding , ordering , and disposing of these actions as sinfull unto the ends of his own glory in the declaration of his Power , Wisedome , and Iustice , unto which the sinnes of wicked men are perforce carried on , contrary to those ends which they themselves in sinning did propose unto themselves a . As an Artificer useth the force of naturall causes unto artificiall effects : as an Huntsman useth the naturall enmity of the Dogge against the Fox or Wolfe , unto the preservation of the Lambs which otherwise would bee destroyed : though the dogge himselfe by nature is as great an enemy to the Lamb , as the Fox . As the Pharisees were as great enemies to Religion as the Sadduces ; yet Paul wisely made use of their emnity amongst themselves for his own preservation and deliverance from them both . Nothing more usuall then for God to mannage and direct the sinnes of men to the bringing about of his own purposes and Counsels . Gen. 50.20 . 1 Sam. 2.25 . 1 King. 2.26.27 . 2 Sam. 12.11 . compared with 2 Sam. 16.22 . Esay 10.5.6 , 7. Act. 4.28 . Psal. 76.10 . But now unto gracious actions , which belong not at all unto nature as nature , but onely as inspired and actuated with spirituall and heavenly principles , a more singular and notable influence of God is required , not onely to the substance of the action , but more especially to the rectitude and goodnesse of it ; for wee have no sufficiency of our selves , not so much as unto the first offers and beginnings of good in our thoughts , 2 Cor. 3.5 . when we are bid to work out our own salvation with feare and trembling , it must be in dependence on the power , and in confidence of the aide of God , for it is he that worketh in us both to will and to do , Phil. ● . 11.12.13 . when we Covenant to turn unto God , we must withall pray unto him to turne us , Lam. 5.21 . Ier. 31. God commands us to turn our selves , and to make us a new heart and a new spirit , that we may live , Ezek. 18.30.31 32. but withall , he telleth us that it is hee who gives us one heart , and one way and a new spirit , that we may walk in his Statutes , Ezek. 11.19.20 Ier. ●2 . 39 . He giveth us posse , velle , agere , proficere ; the power to make us able , the heart to make us willing , the Act to walk , the proficiency to improve , the perseverance to finish and perfect holinesse . David cannot run in the way of Gods Commandements till he enlarge his heart , Psal. 119.32 . nothing can finde the way to heaven , but that which comes first from heaven , Ioh. 2.13 . wee cannot give unto God any thing but of his own . Who am I , saith David , and what is my people that we should be able to offer so willingly after this sort ? for all things come of thee and of thine own have we given thee , 1 Chron. 29.14 . For the further understanding of this point , and of the sweet concord and concurrence betweene the will of man converted , and the effectuall grace of God converting , wee shall set down these few propositions : 1. That there is in man by nature a power or faculty which wee call Free will , whereunto belongeth such an indifferency and indeterminacy in the manner of working , that whether a man will a thing , or ●ill it , choose it , or turne from it , hee doth in neither move contrary to his owne naturall principles of working . A stone moving downward , doth move naturally ; upward , contrary to its nature , and so violently . But which way so ever the will moves , it moves according to the condition of its created being , wherein it was so made , as when it chose one part of a contradiction , it retained an inward and fundamentall habitude unto the other , like those gates which are so made as that they open both wayes . So that as the tongue which was wont to sweare or blaspheme , when it is converted , doth by the force of the same faculty of speaking , being newly sanctified , utter holy and gracious speeches : so the will , which being corrupted did chuse evill and only evill , being sanctified doth use the same manner of operation in chusing that which is good : the created nature of it remaining still one and the same , but being now guided and sanctified by different principles . This wee speak onely with respect to the naturall manner of its working ; for if we speake of liberty in a morall or theologicall sense , so it is certaine , that the more the will of man doth observe the right order of its proper objects , and last end , the more free and noble it is , the very highest perfection of free will standing in an immutable adherency unto God as the ultimate end of the creature , and all ability of receding or falling from him being the deficiency and not the perfection of Free-will . ) And therefore the more the will of man doth cast off and reject God , the more base , servile , and captive it growes . In which sense we affirme against the Papists , that by nature man since the fall of Adam , hath no Free-will or naturall power to beleeve and convert unto God , or to prepare himselfe thereunto . 2. In man fallen , and being thereby universally in all his faculties levened with vitious and malignant principles , there is a native privitie and corrupt force , which putteth forth it selfe in resisting all those powerfull workings of the word and spirit of grace , that oppose themselves against the body of sinne , and move the will unto holy resolutions : for the wisedome of the flesh cannot bee subject unto the Law of God , Rom. 8.7 . The flesh will lust against the spirit , as being contrary thereunto , Gal. 5.17 . an uncircumcisied heart will alwayes resist the holy spirit , Act. 7.51 . there is such a naturall antipathy between the purity of the word and the impurity of the will of man , that he naturally refuseth to heare , and snuffeth at it , and pulleth away the shoulder , and hardneth the heart , and stoppeth the eare , and shutteth the eyes , and setteth up strong holds , and high reasonings against the wayes of God , and is never so well as when he can get off all sight and thoughts of God , and be as it were without God in the world , Ier. 5.3.6.10.17.23.19.15 . Mal. 1.13 . 2 Chron. 36.16 . 3. According to the degrees and remainders of this naturall corruption , so farre forth as it is unmortified and unsubdued by the power of grace , this originall force doth proportionably put forth it selfe in withstanding and warring against the Spirit of God even in the regenerate themselves : A notable example whereof wee have in Asa , of whom it is said , that he was wroth with Hanani the Seer , and put him in a Prison-house , and was in a rage with him , when hee reproved him for his carnall confidence , 2 Chron. 16.10 . and the Apostle doth in many words both state , and bewaile the warring of the Law of his members against the law of his minde , so that when hee did with the one serve the law of God , hee did with the other serve the law of sinne , and was unable to doe the thing which hee would and the evill which he would not , he did doe by the strength of sinne that dwelled in him , ● Rom. 7.14 , 15. 4. We are to distingish of the will of God , which is set forth in Scripture two manner of wayes ; There is voluntas signi , or that will of God whereby he requires us to work , and which he hath appointed to bee observed by us . His will signified in precepts and prohibitions . This is the will of God , saith the Apostle , even your sanctification , 1 Thess. 4.3 . So we are said to prove , to try , to doe Gods will , or that which is pleasing in his sight , Matth. 7.21 . Rom. 12.2 . Ioh. 8.29 . and there is voluntas benepla●iti , the will of his purpose and counsell , according unto which hee himselfe in his owne secret and unsearchable good pleasure is pleased to work ; for hee worketh all things after the counsell of his owne will , Eph. 1.11 . whatsoever the Lord pleaseth that he doth in heaven and earth , Psal. 135.6 . And no second causes can doe any thing else , though they never so proudly break the order of Gods revealed will , but what his hand and Counsell had before determined , Acts 4.28 . The will of Gods precept and command is every day violated , resisted , and broken through by wicked men unto their owne destruction : How often would I , and yee would not ? Matth. 23.37 . Ierem. 13.11 . But the will of Gods Counsell and purpose cannot bee resisted or withstood by all the powers of the world ; the Counsell of the Lord must stand ; and * those very agents that worke purposely to disappoint and subvert it , doe by those very workings of theirs brings it to passe : and when by their owne intentions they are enemies to it , by Gods wonderfull ordering and directing , they are executioners of it , Romans 9.19 . Psalme 33.11.115.2 . Proverbs 19.21 . Esay 46.10 . Ioshua 24.9 , 10. 5. According unto this distinction of Gods will , wee are to distinguish of his Call. Some are called voluntate signi , by the will of his precept , when they have the will of God made knowne unto them , and are thereby perswaded unto the obedience of it in the ministry of the Gospel : in which sense our Saviour saith , many are called , but few chosen , Matth. 20.16 . and unto those who refused to come unto him that they might have life , he yet saith , These things I say that you might be saved , Ioh. 5.34 , 40. Others are called voluntate beneplaciti , ordained first unto eternall life by the free love and grace of God , and then thereunto brought by the execution of that his decree and purpose in the powerfull calling and translating of them from darknesse unto light . And this is to bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * according unto purpose , Rom. 8.28 . namely , the purpose and counsell of shewing mercy to whom he will shew mercy , Rom. 9.18 . 6. They who are called , only as the Hen calleth her chicken , with the meere outward Call or voyce of Christ in the Evangelicall Ministry , may and doe resist this Call , and so perish . Corazin and Bethsaida and Capernaum , were outwardly called by the most powerfull Ministeriall meanes that ever the world enjoyed , both in Doctrine and Miracles : and yet our Saviour tels them that they shall be in a worse condition in the day of Judgement then Tyre , Sidon , or Sodom , Matth. 11.21 , 24. So the Prophet complaines , Who hath beleeved our report , or to whom is the arme of the Lord revealed , Esay 53.1 . which the Evangelist applies unto the argument of conversion , Iohn 12.37 , 40. for so the hand or arme of the Lord is said to be with his Ministers , when by their Ministery men doe turne to the Lord , Act. 11.21 . And the same Prophet againe , or Christ in him complaines , All the day long have I stretched forth my hands unto a disobedient and gainesaying people : Esay 65. 2. Rom. 10.21 . So disobedient and gaine saying , that wee finde them resolve sometimes point blank contrary to the Call of God , Ier. 44.16 , 27. Ier. 18.11.12 . Ier. 2.25 . Matth. 23.27 . 7. They who are called inwardly and spiritually , with an heavenly Call , vocatione altâ & secundum propositum , with such a Call as pursueth the Counsell and purpose of God for their salvation , though they doe resist quoad pugnam , and corruption in them doth strive to beare up against the grace of Christ , yet they doe not resist finally and quoad eventum , unto the repelling or defeating of the operation of Gods effectuall grace : but they are thereby framed to embrace , approve , and submit unto that Call , God himselfe working a good will in them , captivating their thoughts unto the obedience of Christ , and working in them that which is pleasing in his own sight , Phil. 2.13 . 2 Cor. 10.5 . Heb. 13.21 . And this is done by a double Act. 1. An act of spirituall teaching , and irradiating the minde and judgement with heavenly light , called by the Prophet the writing of the law in the heart , and putting it into the inward parts , Ier. 31.33 . 2 Cor. 3.3 . and by our Saviour , The Fathers Teaching , Iob. 6.45 . and the holy Spirits convincing of sinne , righteousnesse and judgement , Iohn 16.8 , 11. and by the Apostle , a demonstration of the spirit and power , 1 Cor. 2.4 . A spirituall revelation of wisedome out of the word unto the conscience , Eph. 1.17 . For though we are to condemne fanatick revelations besides the word , and without it : yet wee must accknowledge spirituall revelation , or manifestation of the divine light and power of the word by the holy Spirit in the mindes of men converted : for the word of God being a spirituall Object , doth unto the salvificall knowledge of it require such a spirituall quality in the faculty which must know it , as may be able to passe a right judgement upon it ; for spirituall things are spiritually discerned , 1 Cor. 2.14 . It is true , that hypocrites and other wicked men may have very much notionall and intellectuall knowledge of the Scriptures , and those holy things therein revealed , Heb. 6.4 . 2 Pet. 2.21 . But none of that knowledge amounteth unto that which is called the Teaching of God , and a spirituall demonstration : for the mysteries of the Gospell were unto this end revealed , that by them we might be brought unto the obedience of Christ ; and therefore the knowledge of them is never proportioned or commensurate to the object , till the mind be thereby made conformed unto Christ , till the conceptions which are framed in us touching God , and sin , and grace , and heaven , and eternall things , be suteable to those which were in the minde of Christ , 1 Cor. 2.16 . Evangelicall truths are not fitted unto meere intellectuall , but unto practicall judgement . It is such a knowledge of Christ as may fill us with the fulnesse of God , Ephe. 3.18.19 . A knowledge that must work communion with Christ , and conformity unto him , Phil. 3.10 . A knowledge that must produce a good conversation , Iam. 3.13 . He that saith he knoweth him , and keepeth not his Commandements , is a lier , and the truth is not in him , 1 Ioh. 2.3 , 4. We doe not know Christ till wee know him as our chiefest good , as our choycest treasure , as our unsearchable riches , as Elect , and precious , and desireable , and altogether lovely , and the fairest of ten thousand , and worthy of all acceptation , in comparison of whom all the world besides is as dung . The knowledge of Christ is not seeing onely , but seeing and tasting , Psal. 34.8 . Psal. 119.103 . And therefore they who in one sense are said to have known God , Rom. 1.21 . are yet in the same place , verse 28. said not to have God in their knowledge . It is an excellent speech of the Philosopher , That such as every man is in himselfe , such is the end that he works unto , and such notions he hath of that good which is his end . And therefore it is impossible that a wicked frame of heart can ever look upon any supernatuall object as his last end , or as principally desireable . If I should see a man choose a small trifle before a rich jewell , however hee should professe to know the excellency and to value the richnesse of that jewell ; yet I should conclude that hee did not indeed understand the worth of it a right . And therefore unto the perfect and proper knowledge of supernaturall things , there is required a speciall work of the grace and spirit of Christ opening the heart , and working it to a spirituall constitution proportionable to such kinde of truths about which it is conversant . The Scripture every where attributeth this worke unto God , and his Spirit ; It is he that giveth a heart to perceive , and eyes to see , and eares to heare , Deut. 29.4 . It is he that giveth an heart to know him , Ier. 24.7 . It is he that manifesteth himselfe unto those that love him , Ioh. 14.21 . It is he that revealeth unto us by his Spirit the things of God , 1 Cor. 2.10 . It is he that giveth us an understanding , 1 Ioh. 5.20 . and that opens the understanding to understand the Scriptures , Luk. 24.45 . Act. 16.14 . It is he that teacheth us to call Christ our Lord , Matth. 16.17 . 1 Cor. 12.3 . for the voyce of carnall and corrupt Reason is , we will not have this man to raign over us , Luk. 19.14 . Every man naturally frameth and shapeth his notions of doctrinall matters unto the manner of his conscience and conversation , embracing that which is consonant , and rejecting that which is dissonant thereunto , Mic. 2.11 . Esay . 30.10 , 11. To the uncleane every thing is uncleane , because the very minde and conscience of such men is defiled , Tit. 1.15 . This then is the first work in effectuall calling , the opening of the eye of the minde rightly to conceive of the things of God , of the guilt of sin , of the heavinesse of wrath , of the perill of perishing , of the weight and moment of damnation and salvation , of the things that concerne its everlasting peace , of the righteousnesse of Christ , of the beauties of holinesse , of the exceeding abundant weight of glory , of the comforts of the holy Spirit , and the unspeakable and glorious joy shed forth into the heart by believing . These truths the heart is so convinced of , as seriously to ponder them , and to fix its deepest and saddest considerations upon them . 2. An act of spirituall inclining and effectuall determining the will of man to embrace the ultimate dictate of a minde thus enlightned , and to make a most free , spontaneous , and joyfull choyce of supernaturall good things thus rightly apprehended , upon a cleare and deliberate consideration of their excellency above all other things , Phil. 3.8 . This Act of choosing the Lord for our portion and chiefest good , and of cleaving unto him , we finde often mentioned in the Scripture , Deut. 30.19 . Iosh. 24.22 . Psal. 84.10 . Heb. 11.25 . Act. 11.23 . Psal. 119.30 , 31 , 173. for when the soule of a man is so throughly by Gods teaching convinced of the danger and misery of sinne , wherein so long as a man continueth , he lives onely to dishonour God , and to undoe himselfe : of the benefit of righteousnesse in Christ , whereby he is reconciled unto God , and adopted unto a glorious inheritance : and of the beauty of Holinesse , whereby he is conformed unto Christ his Head , and fitted for the Inheritance : These previous Acts of heavenly teaching , are alwayes seconded with effectuall operations upon the will , suteable unto themselves : for the liberty of the will doth not stand in a peremptory indifferency unto any object whatsoever ( else there should be no liberty in heaven ) this is a defect and imperfection , not any matter of power or fredome ; misera vis est valere ad nocendum . But the liberty of will standeth in this , that being a reasonable appetite , it is apt to be led one way or another , to choose one thing or another , according to the dictates of reason , and servato ordine sinis , with subjection to that which it made appeare to bee the supreame end and happinesse of the soule ; for every faculty is naturally subservient to the ultimate good of that nature whereof it is a faculty , and should monstrously exorbitate from its use and end , if it should put forth it selfe to the destruction , or refuse to close with that which is the happinesse of the soule unto wich it pertaines . As soone as ever therefore the Spirit of grace doth by such a spirituall and practicall demonstration as hath been described , set forth God in Christ as the supreame and most unquestionable end and happinesse of the soule , there are consequently suteable impressions upon the will , determining it unto operations conforme unto such a beautifull and glorious object , and enlarging it to runne unto this Center , to renounce all other things and to cleave onely unto this . And these Acts upon the will are , 1. By preventing Grace , it is bended and excited unto heavenly appetitions , and unto the choyce of such spirituall good things , the soveraigne excellencies whereof have been so sweetly represented . Good is the object of the will ; we cannot will evill under the notion of evill : and amongst good things , that which is by the practicall judgement resolved to bee best , and that by the teaching of God himselfe ( who neither is deceived , nor can deceive ) is the object of the wills election : and thus God by his exciting grace worketh in us ipsum velle , that every Act whereby we choose Christ , and subscribe our name in the role of his souldiers and servants , answering the Call of God by a most chearfull consent thereunto . 2. By assisting and cooperating Grace * , it is further enabled to put forth this good will into deed , and so to work towards its salvation , Esay 26.12 . 1 Cor. 15.10 . Lastly , by subsequent Grace , it is carried on towards perfection , to finish what was begun , and so to proceed from the beginning of faith in vocation to the end of faith in salvation , the Spirit of Christ working in us , as he himselfe did work for us unto a consummatum est , saving to the uttermost those that come unto God by him , Phil. 1.6 . 1 Pet. 9.10 . Heb. 13.21 . Eph. 4.13 . Heb. 7.25 . And by this meanes the native obstinacy of the will both in and after conversion is subdued , so that it neither doth nor can overcome the grace of God working effectually with his word : First , because of the purpose of God , to shew mercy where he will shew mercy , which can in no wise be resisted . Secondly , because of the power of God , in the effectuall applying of that mercy unto the soules of men with admirable sweetnesse , with undeniable evidence , with ineffable perswasion , with omnipotent and invincible energie , which no hardnesse of heart is able to refuse , because the proper operation of it is to take away that hardnesse which would refuse it , and that by an act of equall power with that whereby Christ was raised from the dead , which all the world was not able to hinder or prevent , Eph. 1.19 . Col. 2.12 . 1 Pet. 1.5 . Thus wee see , though wee desire , and endeavour , and purpose , and covenant conversion and amendment of life ; yet the whole progresse of conversion , our promises , our covenants , our abilities , our sufficiencies to make good any thing , doe all receive their stability from the grace of God. From whence wee learne : First , Not to put confidence in our own studies , vowes , purposes , promises of new obedience : Every man is a lyar ; no sooner left unto himselfe , but hee becomes a miserable spectacle of weaknesse and mutability . Even Adam in innocency when hee was to be supported and persevere by his owne strength , though hee had no sinne or inward corruption to betray him , how suddenly was he thrown down from his excellency by Satan with a poore and slender temptation ? how strangely did a creature of so high and noble a constitution exchange God himselfe for the fruit of a tree , believe a Serpent before a Maker , and was so miserably cheated as to suppose that by casting away Gods Image , he should become the more like him ? Who could have thought that David a man after Gods owne heart , with one miscarrying glance of his eye should have been plunged into such a gulfe of sinne and misery as he fell into ? that so spirituall and heavenly a soule should be so suddenly overcome with so sensuall a temptation ? that so mercifull and righteous a man should so greatly wrong a faithfull servant as he did Vriah , and then make the innocent blood of him whom hee wronged , a mantle to palliate and to cover the wrong , and make use of his fidelity to convey the letters and instructions for his own ruine ? Who could have thought that Lot , so soone after he had been delivered from fire and brimstone , and vexed with the filthy conversation of the Sodomites , should bee himselfe inflamed with unnaturall , incestuous lust ? who could have suspected , that Peter who had his name from a Rock , should be so soone shaken like a Reed , and after so solemn a protestation not to forsake Christ though all else should , to bee driven with the voice of a Maide from his stedfastnesse , and with oaths and curses be the first that denied him ? Surely every man in his best estate is altogether vanity . Therefore it behoveth us to be alwayes humbled in the sight of our selves , and to be jealous 1. Of our originall impotency unto the doing of any good , unto the forbearing of any evill , unto the repelling of any temptation by our owne power : In his owne might shall no man be strong , 1 Sam. 2.9 . To bee a sinner and to be without strength , are termes equivolent in the Apostle , Rom. 5.6 , 8. Nay , even where there is a will to doe good , there is a defect of power to perform it , Rom. 7.18 . our strength is not in our selves , but in the Lord and in the power of his might , and in the working of his Spirit in our inner man , Eph. 6.10.3.19 . Phil. 4.13 . If but a good thought arise in our mind , or a good desire and motion bee stirring in our heart , or a good word drop from our lips , we have great cause to take notice of the grace of God that offered it to us , and wrought it in us , and to admire how any of the fruit of Paradise could grow in so heathy a wildernesse . 2. Of our naturall antipathy and reluctancy unto holy duties ; our aptnesse to draw back towards perdition ; to refuse and thrust away the offers and motions of grace ; our rebellion which ariseth from the law of the members against the law of the minde ; the continuall droppings of a corrupt heart upon any of the tender buds and sproutings of piety that are wrought within us , our aptnesse to bee weary of the yoke , and to shake off the burden of Christ from our shoulders , Esay 43.22 . our naturall levity and inconstancy of spirit in any holy resolutions , continuing but as a morning dew , which presently is dryed up , beginning in the spirit and ending in the flesh , having interchangeable fits of the one and the other , like the Polypus , now of one colour , and anon of another ; now hot with zeale , and anon cold with security ; now following Moses with Songs of Thanksgiving for Deliverance out of Egypt , and quickly after thrusting Moses away , and in heart returning unto Egypt againe . Such a discomposednesse and naturall instability there is in the spirit of man , that like strings in an instrument , it is apt to be altered with every change of weather , nay while you are playing on it , you must ever and anon bee new turning it ; like water heated , which is alwayes offering to reduce it selfe to its own coldnesse . No longer Sun , no longer light ; no longer Christ , no longer grace : If his back be at any time upon us , our back will immediately be turned from him , like those forgetfull Creatures in Seneca , who even while they are eating , if they happen to looke aside from their meat , immediately lose the thoughts of it , and goe about seeeking for more . 3. Of the manifold decayes and abatements of the grace of God in us , our aptnesse to leave our first Love , Revel . 2.4 . How did Hezekiah fall into an impolitick vainglory * , in shewing all his Treasures unto the Ambassadors of a forraign Prince , thereby kindling a desire in him to be master of so rich a Land , as soone as God left him unto himselfe ? 2 King. 20.12 , 13. How quickly without continuall husbandry will a Garden or Vineyard be wasted and overgrown with weeds ? How easily is a ship when it is at the very shore , carried with a storme back into the Sea againe ? How quickly will a curious watch if it lie open , gather dust into the wheeles and bee out of order ? Though therefore thou have found sweetnesse in Religion , joy in the holy Spirit , comfort , yea heaven in good duties , power against corruptions , strength against temptations , triumph over afflictons , assurance of Gods favour , vigour , life , and great enlargement of heart in the wayes of godlinesse ; yet for all this be not high-minded , but feare . Remember the flower that is wide open in the morning when the Sunne shines upon it , may be shut up in the evening , before night come . If the Sunne had not stood still , Ioshua had not taken vengeance on the enemy , Iosh. 10.13 . and if the Sunne of righteousnesse doe not constantly shine upon us and supply us , wee shall not be able to pursue and carry on any victorious affections . While God openeth his hand thou art filled , but if he withdraw his face , thou wilt be troubled againe , Psal. 104.28 , 29. Therefore take heed of resting on thine owne wisdome or strength . Thou mayest after all this grieve the Spirit of God , and cause him to depart and hide himselfe from thee : thou mayest fall from thy stedfastnesse , and lose thy wonted comforts ; thou mayest have a dead wi●ter upon the face of thy conscience , and be brought to such a sad and disconsolate condition , as to conclude that God hath cast thee out of his sight , that he hath forgotten to be gracious , and hath shut up his loving kindnesse in displeasure ▪ to roare out for anguish of spirit as one whose bones are broken ; thy soule may draw nigh to the grave , and thy life to the destroyers , and thou mayest finde it a wofull and almost insuperable difficulty to recover thy life and thy strength again . It was so with Iob , Chap. 10.16 , 17. Chap. 13.26.27.28 . Chap. 16.9 , 13. Chap. 30.15 , 31. It was so with David , Psal. 51.8 ▪ Psal. 77.2 , 3 , 4. It was so with Heman , Psal. 88. and diverse others . See Iob 33.19.22 . Psal. 1●● . 3 , 11. Isa 54.6 , 11. Ion. 2.3 , 4. Therefore we should still remember in a calme to provide for a storme ; to stirre up the graces of God continually in our selves that they be not quenched , 2 Tim. 1.6 . So to rejoyce in the Lord , as withall to work out our salvation with fear and tr●mbling , Psal 2.11 . Phil. 2.12 , 13. never to let the grace of God puffe us up , or make us forgetfull of our own weaknesse ; but as the Apostle s●ith of himself in regard of Gods grace , When I am weak , then am I strong , 2 Cor. 12.10 . so to say of our selves in regard of our own naturall corruption , when I am strong , then I am weak . Secondly , This must not so humble us as to deject and dismay us , or make us give over the hope of holding out to the end , when our nature is so weak , our enemies so strong , our temptations so many : but we must withall be quickned by these considerations , with prayer to implore , and with faith to rely on and draw strength from the word , and grace of God , to have alwayes the window of the soule open towards the Sunne of righteousnesse , whereby the supplies of his grace to prevent , exci●e , assist , follow , establish us , and carry on every good thing which he hath begun for us , may be continually admitted . This is one of the most necessary duties for a Christian , to hold constant and fixed purposes in godlinesse : the Scripture frequently calls upon us for them , that with purpose of heart wee would cleave unto God , Act. 11.23 . That we would continue in the grace of God , Act. 13.43 . that we would bee rooted and grounded in love , Ephes. 3.17 . that we would hold fast the profession of our faith without wavering Hebr. 10.23 . th●t we would be stedfast and unmoveable , alwayes abounding in the work of the Lord , 1 Cor. 15.58 . that we would look to our selves that wee may not lose the things which wee have wrought , 2 Ioh. ver . 8. that we would hold fast and keep the works of Christ unto the end , Revel . 2.25 , 26. and it is that which godly men are most earnestly solicitous about , and do strive unto with greatest importunity : I have purposed that my mouth shall not transgresse , Psal. 17.3 . Vnite my heart to feare thy name , Psal. 86.11 . My heart is fixed , O God , my heart is fixed , I will sing and give praise . Psal. ●7 . 7 . Therefore in this case it is necessarie for us to draw nigh unto God , who onely can ratifie all our pious resolutions , who giveth power to the faint , and to them that have no power encreaseth strength , Isa. 40.29 . who onely c●n settle and stablish the ●earts of men , 1 Pet. 5.10 . The conscience of our duty the sense of our frailtie , the power , malice , and cunning of our Enemies , the obligation of our Covenant , should direct the sou●e perpetually unto God for the supply of his grace , that that may in all our weaknesses be sufficient for us , and hold us up that we may be safe , as the Psalmist speaks , Psal. 119.117 . and may never through infirmitie or unstablenesse of spirit violate our own resolutions . Thirdly , This is matter of great comfort unto the godly , that in the midst of so many temptations , snares , impediments , amongst which we walk , not onely the s●fetie of our souls , and securitie of our eternall salvation ; but even our present condition in this life , our conversion , our obedience , all our pious purposes of heart , all the progresse we make in an holy conversation , do not depend upon the weaknesse and uncertainty of an humane will , but upon the infallible truth , the constant p●omise , the immutable purpose , the invincible power , the free love the abs●lute grate , the omnipotent wisdome and working of God , who doth whatsoever he pleaseth both in heaven and earth , and worketh all things by the counsell of his own will , I the Lord change not , therefore you sonnes of Jacob are not consumed , Mal. 3.6 . We poore and weak men change with every winde strong to day , and weak to morrow : fixed and resolute to day , sh●ken and staggering to morrow : running forward to day , and revolting as fast to morrow : no hold to be taken of our promises , no trust to bee given to our Covenants . Like Peter on the water , we walk one step and we sink another . All our comfort is this , our strength and standing is not founded in our selves , but in the rock whereon we are built , and in the power of God , by which we are kept through faith unto salvation , out of whose hands none are able to pluck us ; our verie actions are wrought in us , and carried on unto their end by the power of Christ , who hath mercy , wisedome , and strength enough to rescue us , as from the power of hell and death , so from the danger of our own fickle and froward hearts . To see a man when hee is halfe a mile from his enemie draw a sword to encounter him , or take up a stone to hit him , would be but a ridiculous spectacle : for what could he do with such weapons by his own strength at such a distance ? But if he mount a canon , and point that levell against the enemie , this we do not wonder at , though the distance be so great : because though the action be originally his , yet the effect of it proceedeth from the force of the materials and instruments which he useth , to wit , the powder , the bullet , the fire , the canon . It seemed absurd in the eye of the enemy for little David with a Shepheards bagge and a sling to go against Goliah an armed Gyant : and it produced in his proud heart much disdaine and insultation , 1 Sam. 17.41 , 42 , 43. But when we heare David mention the name of God , in the strength and confidence whereof he came against so proud an enemy , this makes us conclude weake David strong enough to encounter with great Goliah . It is not our own strength , but the love of God which is the foundation of our triumph over all enemies , Rom. 8.38 , 39. But some will then say , then we may be secure ; If Gods grace and power be our alone strength , then let us commit our selves and our salvation unto him , and in the meane time give over all thoughts and care of it our selves , and live as wee list ; no act of ours can frustrate the counsell or the love of God. To this we answer with the Apostle , God forbid . Though the enemies of Free Grace do thus argue , yet they who indeed have the grace of God in their hearts , have better learned Christ : For it is against the formall nature of the grace and Spirit of Christ to suffer those in whom it dwelleth to give over themselves unto securitie and neglect of God : for grace is a vitall and active principle , and doth so work in us , as that it doth withall dispose and direct us unto working to . The propertie of grace is to fight against , and to kill sinne , as being most extremely contrary unto it ; and therefore it is a most irrationall w●y of arguing to argue from the being of grace to the life of sinne . How shall wee that are dead to sinne , live any longer therein ? Rom. 6.2 . If we be dead to sinne this is argument enough in the Apostles judgement , why we should set our affections on things above , Col. 3.2 , 3. The grace of God doth not onely serve to bring salvation , but to teach us to deny ungodlinesse and worldly lusts , and to live soberly , righteously and godly , in this present world , T●t . 2.11 , 2. He who hath decreed salvation as the end , hath decreed also all the antecedent meanes unto that end to be used in a manner suteable to the condition of reasonable and voluntary agents : unto whom it belongs , having their minds by grace illightned , and their wills by grace prevented , to cooperate with the same grace in the further pursuance of their salvation . And if at any time corruption should in Gods children abuse his grace and efficacy unto such presump●uous resolutions , they would quickly rue so unreasonable and carnall a way of arguing , by the wofull sense of Gods displeasure in withdrawing the comforts of his grace from them , which would make them ever after take heed how they turned the grace of God into w●ntonnesse any more . Certainly , the more the servants of God are assured of his assistance , the more carefull they are in using it unto his own service . Who more sure of the grace of God then the Apostle Paul , who gloried of it as that that made him what he was , By the grace of God I am that I am ; who knew that Gods grace was sufficient for him ; and that nothing could separate him ●rom the love of Christ ; who knew whom he had beleeved , and that the grace of the Lord was exceeding abundant towards him ? and yet who more tender and fearfull of sin ? who more set against corruption ? more abundant in duty ? more pressing unto p●rfection , then he ? This is the nature of grace to ammate and actuate the faculties of the soul in Gods service , to ratifie our Covenants , and to enable us to perform them . Fourthly , As it is singular comfort to the servants of God , That their own wills and purposes are in Gods keeping , and so they cannot ruine themselves : so is it also , That all other mens wills and r●solutions are in Gods keeping too , so that they shall not be able to purpose or resolve on any evill against the Church , without leave from him . So then first , when the rage and passions of men break out , Tribe divided against Tribe , brother against brother , father against childe , head against body ; when the band of Unitie which was wont to knit together this flourishing Kingdome , is broken like the Prophets staffe , and therewithall the Beauty of the Nation miserably withered and deca●ed ( for these two go still together , Beauty and Bands , Zach. 11.10 , 14. ) we must look on all this as Gods own work . It was he that sent an evill spirit between Abimelech and the men of Shechem for the mutuall punishment of the sinnes of one another , Iudg. 9.23 . It was he who turned the he●rts of the Egyptians to hate his people , and to deale subtilly with them , Psal. 105.25 . He sent the Assyrian against his people , giving them a charge to take the spoil and the prey , and to tread them down like the mire of the streets , Isa. ●0 . 16.6 . Hee appointed the sword of the King of Babylon , by his over-ruling direction to go against Iudah , and not against the Ammonites , Ezek. 21.19.22 . He by the secret command of his providence marked some for safety , and gave commission to kill and slay others , Ezek. 9. ● , 5. It is he who giveth Iacob for a spoil , and Israel to the robbers , and powreth out upon them the strength of battell , Isa. 42.24 , 25. If there be evill in a City , in a Kingdome , the Lord hath done it , Amos 3.6 . Isa. 45.7 . This cons●●eration is very usefull both to humble us , when we consider that God hath a controversie against the Land , and that it is he whom wee have to do withall in these sad commotions that are in the Kingdomes ▪ and to quiet and silence us , that we may not dare murmurre at the course of his wise and righteous proceedings with us : and to d●rect us with prayer , faith , and patience , to implore , and in his good time to expect such an issue and close , as we are sure shall be for his own glory , and for the manifestation of his mercie towards his people , and his Iustice towards all that are implacable enemies unto Sion . 2. In the troubles of the Church this is matter of singular comfort , that however enemies may say , This and that we will do , hither and thither wee will go ; though they may combine together and be mutually confederate , Psal. 83.2 , 5. and gird themselves , and take counsell , and speak the word , yet in all this God hath the casting voyce . There is little heed to be given unto what Ephraim saith , except God say the same : without him whatsoever is counselled , shall come to nought ; whatsoever is decreed or spoken , shall not stand , Es. 8.9 , 10. We have a lively Hypotyposis or description of the swift , confident and furious march of the great Hoast of Senacharib towards Ierusalem , with the great terrors and consternation of the Inhabitants in every place where they came , weeping , flying , removing their habitations , Esay 10.28 , 29 , 30 , 31. and when he is advanced unto Nob , from which place the City Ierusalem might be seen , he there shook his hand against Ierusalam , threatning what he would doe unto it . And then when the waters were come to the very neck , and the Assirian was in the hight of pride and fury , God sent forth a prohibition against all their resolutions , and that huge Army which was for pride and number , like the thick Trees of Lebanon , were suddenly cut downe by a mighty one , to wit , by the Angel of the Lord , vers . 33.34 . compared with Ezek. 31.3 , 10. Esay 17.12 , 13 , 14.37.36 . therefore , 3. Our greatst businesse is to apply our selves to God , who alone is the Lord that healeth us , who alone can joyne the two sticks of Ephraim and Iudah , and make them one , Exod. 15.26 . Ezek. 27.19 . that he would still the raging of the Sea , and command a calme againe . He can say , Ephraim shall say thus and thus ; he hath the hearts of Kings , and consequently of all other men in his hands , Prov. 21.1 . and he can turne them as rivers of water , which way soever he will , as men by art can derive waters and divert them from one course to another ( as they did in the Siege of Babylon , as Historians tell us , whereunto the Scripture seemeth to referre , Esay 43.15 , 16. Esay 44.23 , 28. Ier. 50 , 23. Ier. 51.36 . ) he can sway , alter , divert , over-rule the purposes of men as it pleaseth him , reconciling Lambs and Lions unto one another , Esay 11.6 . making Israel , Egypt , and Assyria agree together , Esay 19.24 , 25. hee can say to Balaam Blesse , when his mind was to Curse , Iosh. 24.10 . he can turne the wrath of Laban into a covenant of kindnesse with Iacob , Gen. 31.24 , 44. and when Esa● had advantage to execute his threats against his brother , he can then turne resolutions of cruelty into kisses , Gen. 33.4 . and when Saul hath compassed David and his men round about , and is most likely to take them , he can even then take him off by a necessary diversion , 1 Sam. 23.26 , 27 , 28. This is the comfort of Gods people , That what ever men say , except God say it too , it shall come all to nothing . He can restraine the wrath of men whensoever it pleaseth him , and he will doe it , when it hath proceeded so farre as to glorifie his power , and to make way for the more notable manifestation of his goodnesse to his people , Psal. 76.10 . And thus farre of Gods answer to the Covenant of Ephraim . They promised to renounce Idols , and here God promiseth that they should renounce them . Now there are two things more to be observed from this expression , What have I to doe any more with Idols ? 1. That in true Conversion God maketh our speciall sinne to be the object of our greatest detestation : which point hath beene opened before . 2. From those words any more , That the nature of true repentance is To break sin off , as the expression is , Dan. 4.27 . and not to suffer a man to continue any longer in it , Rom. 6.1 , ● . It makes a man esteeme the time past sufficient to have wrought the will of the Gentiles , 1 Pet. 4.2 , 3. and is exceeding thrifty of the time to come , so to redeeme it as that God may have all : doth not linger , nor delay , nor make objections , or stick at inconveniences , or raise doubts whether it be seasonable to goe out of Egypt and Sodome or no : Is not at the sluggards language modo & modo , a little more sleepe , a little more slumber : nor at Agrippas language almost thou perswadest me : nor at Felix his language , when I have a convenient season I will send for thee : but immediately resolves with Paul not to conferre with flesh and bloud , Gal. 1.16 . and makes haste to flie from the wrath to come , while it is yet to come , before it overtake us , Luk. 3.7 . doth not make anxious or cavilling questions , What shall I doe for the hundred talents ? How shall I maintaine my life , my credit , my family ? how shall I keep my friends ? how shall I preserve mine Interests , or support mine estate ? but ventures the losse of all for the excellency of the knowledge of Christ , Matth. 13.46 . Phil. 3.7 , 8. is contented to part with a skie-full of Starrs for one Sunne of Righteousnesse . The Converts that returne to Christ , come like Dromedaries , like Doves , like Ships ; no wings , no sailes can carry them fast enough from their former courses unto him , Esa. 60.6 , 7 , 8 , 9. Abraham is up betimes in the morning though it be to the sacrificing of a Son , Gen. 22.3 . David makes haste , and delayes not when he is to keepe Gods Commandements , Psal. 119.60 . when Christ called his Diciples , immediately they left their nets , their Ship , their Father , and followed him , Matth. 4.20 , 22. This is the mighty power of Repentance ; It doth not give dilatory answers , It doth not say to Christ , goe away now , and come to morow , then I will heare thee ; I am not yet old enough , or rich enough , I have not gotten yet pleasure , or honour , or profit , or perferment enough by my sinnes ; but presently it heares and entertaines him . I have sinned enough already to condemn , to shame , to slay me ; I have spent time and strength enough already upon it , for such miserable wages as shame and death come to ; Therefore I will never any more have to doe with it . This is the sweet and most ingenuous voyce of Repentance ; The thing which I see not , Teach me , and if I have done iniquity , I will doe no more , Iob 34.32 . There is no sinne more contrary to repentance then Apostacie : for godly sorrow worketh Repentance unto salvation which the soule never findes reason to repent of , 2 Cor. 7.10 , 11 ▪ Let us therefore take heed of an evill heart of unbeliefe in departing from the living God , Heb. 3.12 . and of drawing back unto perdition , Heb. 10.39 . of dismissing our sinnes , as the Jewes did their servants , Ier. 34.16 . and calling them back again : for Satan usually returnes with seven more wicked spirits , and maketh the last state of such a man worse then the first , Luk. 11.26 . Ground which hath been a long time laid downe from tillage unto pasture , if afterwards it bee new broken , will bring a much greater crop of corne , then it did formerly when it was a common field . And so the heart which hath been taken off from sinne , if it returne to it againe , will bee much more fruitfull then before . As lean bodies have many times the strongest appe●i●e , so lust when it hath beene kept leane , returnes with greater hunger unto those objects that seed it . A streame which hath beene stopped , will runne more violently being once opened againe . Therefore in Repentance wee must shake hands with sinne for ever , and resolve never more to tamper with it . Now in that the Lord saith , I have heard him and observed him : we learne hence : First , That God heareth and answereth the prayers only of penitents . When a man resolves I will have no more to do with sinne , then , not till then , doth his prayer finde way to God. Impenitencie clogs the wing of devotion , and stops its passage unto Heaven . The person must be accepted before the petition : Christ Iesus is the Priest that offereth , and the Altar which sanctifieth all our services , 1 Pet. 2.5 . Esay 56.7 . And Christ will not be their Advocate in Heaven , who refuse to have him their King on earth . The Scripture is in no point more expresse then in this . If I regard iniquity in my heart , the Lord will not heare me , Psal. 66.18 . Prayer is a powring out of the heart ; if iniquity be harboured there , prayer is obstructed , and if it doe break out , it will have the sent and savour of that iniquity upon it . The sacrifice of the wicked is an abomination to the Lord , Prov. 15.8 . both because it is impure in it selfe , and hath no Altar to sanctifie it . He that turneth away his eare from hearing the Law , even his prayer shall be an abomination , Prov. 28.9 . Great reason that God should refuse to heare him who refuseth to heare God ; that hee who will not let God beseech him ( as hee doth in his word , 2 Cor. 5.20 . ) should not be allowed to beseech God , Prov. 1.24.28 . Esay 1.15 . His eare is not heavie that it cannot heare , but iniquitie separates between us and him , and hides his face that he will not heare , Esay . 59.1 , 2. Ezek. 8.18 . God heareth not sinners , Ioh. 9.31 . the prevalency of prayer is this that it is the prayer of a righteous man , Iam. 5.16 . And indeed no wicked man can pray in the true and proper notion of prayer . It is true , there is a kinde of prayer of nature , when men cry in their distresses unto the God and Author of nature , for such good things as nature feeleth the want of , which God in the way of his generall providence and Common mercies is sometimes pleased to answer sutably to the naturall desires of those that aske them . But the prayer of faith ( which is the true notion of prayer , Rom. 10.14 . Iam. 1.15 . ) goes not to God as the Author of nature , but as the God of grace , and the Father of Christ , and doth not put up meer naturall , but spiritual requests unto him as to an heavenly Father , which requests proceed from the spirit of grace and supplication , teaching us to pray as we ought , Zach. 12.10 . Rom. 8.26 , 27. Gal. 4.6 . So that they who have not the spirit of Christ enabling them to cry Abba Father , are not able to pray a prayer of faith . Prayer hath two wills concuring in it when ever it is right , Our will put forth in desires , and Gods will respected as the rule of those desires : for wee are not allowed to desire what we will our selves of God , but we must ask according to his will , 1 Ioh. 5.14 . Now whensoever impenitent sinners pray for spirituall things , they doe ever pray contrary to one of these Two wills : when they pray for mercy and pardon , they pray against Gods will , for that which God will not give : for mercy is proposed to , and provided for those that forsake sinne , Prov. 28.13 . hee who choseth to hold fast sinne , doth by his owne election forsake mercy : for the goodnesse of God leads to repentance , Rom. 2.4 . Gods mercy is a holy mercy , It will pardon sinne forsaken , but it will not protect sinne retained . Againe , when they pray for grace , they pray aganst their owne will , for that which they themselves would not have : It is impossible that a man should formally will the holding fast and continuing in sinne ( as every impenitent man doth ) and with the same will should truly desire the receiving of grace , which is destructive to the continuance of sinne : and if a wicked man do truly will the grace of God when he prayes for it , why doth he refuse the same grace , when he heareth it in the Ministry of the Word offered unto him ? If God offer it , and he desire it , how comes it not to be received ? Certainly there is not any thing in the corrupt heart of man by nature which can willingly close with any sanctifying grace of the Spirit of Christ. Selfe-deniall is a concomitant in all Acts of grace , and selfe-seeking in all acts of lust ; and therefore where there is nothing but lust , there can be no reall volition of grace which is so contrary unto it . This teacheth us to have penitent resolutions , and spiriturll aimes in all our prayers , if we would have them prevaile at the throne of grace . We are now under the heavy calamity of a Civill warre : And very desirous we are it should be removed ; we suffer and languish , and fret , and pine away , and we complaine every where of want , and violence . But who set themselves to cry mightily to God , and call upon their soule as the Marriners upon Ionah , O thou sleeper , what meanest thou , arise , call upon God ? Haply we goe so farre , we pray too , and yet receive no answer , because we ask amisse , Iam. 4.1 , 2 , 3. wee are troubled that our lusts are abridged of their fuell , or that our nature is deprived of her necessaries , and for these things wee pray . But till our troubles bring us to seek God more then our selves ; make more sensible of his wrath then of our owne wants ; more displeased at what offends him , then at what pincheth and oppresseth our selves ; we cannot promise our selves an answer of peace . The Marriners cryed , and the Tempest continued still , Ionah was to be cast over ; so long as there was a fugitive from God in the Ship , the storme would not cease . Never can wee promise our selves any comfortable fruit of our prayers , till the aime of them is spirituall , that God may be honored , that his Church may be cleansed & reformed , that our lives may be amended , that whatsoever forsakes God in us may be cast away . Till Gods whole work be performed upon Mount Sion & upon Ierusalem , we cannot promise our selves that he will call in his Commission and Charge to take the spoile and the prey , Esay 10.12 . And therefore our greatest wisedome is to consider what God calls for , to make it our prayer , and endeavours , that his will and counsell may be fulfilled ; the more wee make God our end , the sooner we shall recover our peace again . Secondly , We learne , that our performance of duty , doth depend much upon Gods hearing and answering of Prayer . Ephraim will have no more to doe with Idols , because God hath heard him . Prayer is the key of Obedience , and the introduction unto duty . The principles of duties are , wisdome to know and order them ; will to desire and intend them ; strength to performe and persevere in the doing of them : And all these are the product of Prayer . If any want wisedome , let him ask it of God , Iam. 1.5 . so Solomon did , 1 Kings 3.9 . and who am I , and what is my people saith David , that wee should bee able to offer so willingly ? for all things come of thee . 1 Chron. 29.14 . and the Apostle prayes for the Ephesians that God would grant them to be strengthened with might by his Spirit in the inward man , Ephe. 3.16 . the Principles of duty are the fruits of Prayer , and therefore the performance of duty doth much depend on the hearing , and answering of prayer . Thirdly , we learne from Gods observing , or having a carefull and vigilant eye upon Ephraim , that when we renounce all carnall and sinfull confidence , and cast our selves wholly upon God , engaging his eye of favour and providence unto us , this will be a most sufficient protection against all the cruelties of men . One would think when we heare a sword threatned , dashing of Infants , ripping of women , the Prophet should have called on them to take unto them weapons to make resistance ( and certainely the use of meanes in such cases is necessary ; the sword of the Lord doth not exclude the sword of Gedeon . ) One would thinke , Take to you words , were but a poore preparation against a destroying enemy : yet this is all that the Prophet insists on ; when the Assyrian comes against you , do you Take with you words ; your lips shall be able to defend more then his Armies can annoy . Words uttered from a penitent heart in time of trouble unto God , are stronger then all the preparations of flesh and bloud , because that way as prayer and Repentance goe , that way God goeth too . Amalek fights , and Moses speakes unto God in the behalfe of Israel , and the lifting up of his hands prevailes more then all the strength of Israel besides , Exod. 17.11 , 12. One man of God that knowes how to manage the cause of Israel with him , is the Chariots and horsemen of Israel , 2 Sam. 2.12 . What huge Armies did Asa and Iehoshaphat vanquish by the power of Prayer ? 2 Chron. 14.11.20.23 , 25. Till God forbid prayer , as he did to Ieremy . 7.16.11.14 . and take of the hearts of his servants from crying unto him in behalfe of a people , we have reason to hope that he will at last think thoughts of mercy towards them . Exod. 32.10 , 14. and in the meane time , when they are reduced to the condition of fatherlesse children , he will be a Guardian unto them ; his eye of providence and tuition will observe them , and take care of them ; He is the Father of the fatherlesse , and Iudge of the widow , even God in his holy habitation , Psal. 68.3 . Now in that he saith , I am a green firre-tree , It is a promise made in opposition to all the vaine succors which they relyed on before , intimating that instead of them he would be their defence and shelter , that they should not need to hide themselves under such narrow refuges . Whatsoever humane wisdome , wealth , power , or other outward meanes men have to defend themselves withall , yet they shall never finde any true and solid protection but in and from God after sound conversion unto him . The firre-tree Pliny saith , casteth not its leaves , and so yeelds a perpetuall shade both in winter and in summer . To note that sound conversion yeeldeth comfort in all conditions of life . Though the earth be removed and the mountaines carried into the midst of the Sea , &c. Psal. 46.2 , 3. Habac. 3.16 , 17 , 18. However it be , God is good to Israel , and it shall goe well with the righteous ; he will be for a sanctuary to his people that they need not bee afraid , Esay 8.12 , 13 , 14. If you would have your hearts above all the troubles of the world , get under this firre-tree , cast you selves under this protection , get into the Chamber of Gods providence and promises , and then though the troubles of the world may strip you of all outward comforts , yet God will be all unto you . Lastly , in that hee saith , From me is thy fruit found : We learne , that though good works be Ours when they are done by us , yet they come from God who enableth us to doe them ; we beare them , but God worketh and produceth them in us : The duty is ours , but the efficacy and blessing is his . This falleth in with what hath been handled in the first Doctrine ; and therefore I shall say no more of it . THE SEVENTH SERMON . HOSEA Chap. 14. ver . 9. 9. Who is wise , and he shall understand these things ? Prudent , and he shall know them ? for the wayes of the Lord are right , and the just shall walke in them : but the transgressours shall fall therein . THese words are a most patheticall close , and as it were a Seale which the Prophet setteth to all the Doctrine of his whole book , & to the course of his Ministery ; implying , first , A strong asseveration of the truth of all those things which he had in the name of God delivered unto them . Secondly , An elegant and forcible excitation of the people unto a sad & serious pondering of them , laying to heart the sins therein charged , the duties therein required , the judgments therein threatned , the blessings therein promised . And withall thirdly , a tacit complaint of the paucity of those who were wise unto salvation , and of the desperate use which wicked men make of the word of God , and the Ministery of his Grace ; namely , to stumble at it , and to turn it unto themselves into an occasion of ruine . Who is wise , and he shall understand ? &c. ] The interrogation is first a secret exprobration of folly unto his hearers , or the greatest part of them : for so this kind of interrogation doth frequently in Scripture intimate either a negation , or at least the rarenesse and difficulty of the thing spoken of : as Who hath knowne the mind of the Lord ? 1 Cor. 2.16 . Who shall lay any thing to the charge of Gods Elect ? Rom. 8.33 . These are negatives . Who knoweth the power of thine anger ? Psal. 90.11 . Who amongst you will give eare to this ? Esay 42.23 . Who hath believed our report ? or to whom is the arme of the Lord revealed ? Esay 53.1 . These are Restrictives . Who ? that is , few or none are such . Secondly , An earnest wish and desire of the Prophet . O that men were wise to understand these things and lay them to heart ! as , Who shall deliver me from this body of death ? that is , O that I were delivered ! Rom. 7.24 . Who will shew us any good ? Psal. 4.7 . that is , O that any could doe it . Thirdly , A strong affirmation or demonstration wherein true wisdome doth indeed consist ; and what men that are truly wise , will doe , when the wayes of God are by the Ministery of his servants set forth before them ; namely , ponder and consider the great weight and consequence of them , as Ier. 9.12 , 13. Who is the wise man that may understand this ? namely , as it followeth , for what the Land perisheth , and is burnt up like a wildernesse that none passeth thorow ? And the Lord saith , because they have forsaken my Law , which I set before them , &c. This is the Character of a wise man , to resolve the judgements that are upon a people , into their proper original , and not to alledge non causam pro causa . Fourthly , a vehement awakening and quickning of the people unto this duty of sad attendance on the words which he had spoken unto them , as Exod. 32.26 . Who is on the Lords side ? Let him come unto me . and 2 Kings 9.32 . Who is on my side ? who ? So it is , as if the Prophet should have said , there are none of you who have been my hearers , but would willingly retain the reputation of wise and understanding men , and would esteem it a high indignitie to be recorded unto all Ages for fooles and madd men . Well , I have preached amongst you many yeares together ( sixty are the fewest that we can well compute , some say seventy , others above eighty ) but alas , what entertainment hath mine Embassage received ? what operation or successe hath it had amongst you ? 〈◊〉 there not the Calves still standing at Dan and Bethel ? do not carnall policies prevaile still against the expresse will of God ? O if there be any wise , any prudent men amongst you , ( and O that all Gods people were such ) let them , now at length in the close of my Ministery towards them , shew their wisdome , by giving heed to what I have declared from the Lord , that they may learn to walk in Gods righteous wayes , and may not stumble and perish by them . Here are two words used to expresse the wisedome which God requireth in those who would fruitfully heare his word ; the one importing a mentall knowledge of the things , and the other a practicall and prudentiall judgement in pondering them , and in discerning the great moment and consequence of them unto our eternall weale or woe . So the Apostle prayes for the Colossians , That they might be filled with the knowledge of Gods will in all wisedome and spirituall understanding , Col. 1.9 . In meere notionall things which are only to be known for themselves , and are not further reducible unto use and practice , it is sufficient that a man knowes them . But in such things the knowledge whereof is ever in order unto a further end , there is required besides * the knowledge it self , a faculty of wisdome and judgement to apply & manage that knowledg respectively to that end , & for the advancement of it . Now we know ●hat Theologicall learning is all of it practicall , and hath an intrinseall respect and order unto † worship and obedience : therefore it is called the knowledge of the truth which is after godlinesse , Tit. 1.1 . The feare of the Lord is the beginning of wisedome , and a good understanding have all they that doe his Commandements ▪ Psal. 111.10 . keep his judgements and doe them , for this is your wisedome and understanding , Deut. 4.6 . therefore , besides the bare knowledge of truth , there is required wisdome , and spirituall understanding to direct that knowledge unto those holy uses & saving ends for which it was intended . The doubling of the sentence is the augmenting of the sence , to note , that it is the supreme and most excellent act of wisedom and prudence so to know the word and the wayes of God , as with a practicall judgement to ponder them in order to salvation . By the wayes of the Lord we are to understand 1. The wayes of his judgements , and of his wonderfull providence towards men : which however to the proud and contentious spirit of the wicked they may seeme perverse and inordinate , and are to the eye of all men unsearchable : are yet by spirituall wisedome acknowledged to be most righteous and holy , to have no crookednesse or disorder in them , but to be carried on in an even and strait way unto the ends whereunto his holy counsell doth direct them . His workes are perfect , and all his wayes are Iudgement , Deut. 32.4 . When Ieremy had a minde to plead with the Lord concerning his Iudgements , yet he premiseth this as a matter unquestionable That God was righteous in them all , Ier. 12.2 . 2. The wayes of his will , word , and worship ; so the word is often taken in Scripture to signifie the Doctrine which men teach , as Math. 22.16 . Act. 13.10 . Act. 18.25.22.4 . and damnable heresies are called pernicious wayes , in opposition to the way of truth , 2. Pet. 2.2 . and the rites or rules of corrupt worship are called by the Prophet the way of Beersheba , Amos 8.14 . And these wayes of God are likewise very strait , which carry men on in a sure line unto a happy end , Psal. 19.8 . whereas wicked ways have crookednesse and perversnesse in them , Psal. 125.5 . and this way seemes here chiefly to bee meant because it followes , The Iust will walke in them , that is , they will so ponder and judge of the righteous wayes of God in his word , as to make choyce of them for their way of happinesse wherein they intend to walk , as the Psalmist speaks , I have chosen the way of thy truth , Psal. 119.30 . Psal. 25.12 . Whereas wicked men being offended at the purity of divine truth , do stumble and fall into perdition as the Chaldee Paraphrast expresseth this place . The words are a powerfull and patheticall stirring up of the people of Israel , unto the consideration and obedience of the doctrines taught by the Prophet in his whole Prophecie . The arguments which he useth , are drawn , first , from the character of the persons : Who is wise , he shall understand , &c ▪ Secondly , from the nature of the doctrine taught : for the wayes of the Lord are right . Thirdly , from a double use and fruit of it made by different sorts of men . To the Iust , It is a way of happinesse , they will walke : To the wicked , it is an occasion of stumbling , They will fall therein . Touching the persons , we observe two things ; the one intimated , their paucity , the other expressed , their prudence . From the former consideration we may note , That there are few men who are wise unto salvation , and who doe seriously attend and manage the ministry of the word unto that end . If there be any kind of accidentall Lenocinium to allure the fancies , or curiosities , or customary attendances of men on the ordinances : elegancy in the speaker , novelty and quaintnesse in the matter , Credit or advantage in the duty ; upon such inducements many will wait on the word ; some to heare a sweet song , Ezek. 33.32 . others to heare some new Doctrine , Act. 17.19 ▪ some for Loves ; to promote their secular advantages , Ioh. 6.26 . having one and the selfe same reason of following Christ which the Gadarens had when they entreated him to depart from their coasts . But very few there are who doe it propter se , and with respect to the primary use and intention of it . Our Prophet seemes to doe , as the Philosopher did ; who lighted a candle at noone to find out a wise man indeed , to 〈◊〉 to and fro through the streets , and in the broad places , to finde a man that seeketh the truth , as the Lord commanded the Prophet Ieremy , Ier. 5.1 . How doth the most elegant of all the Prophets complaine , Who hath beleeved our Report ? Isa. 53.1 . Isa. 49.4 . How doth the most learned of the Apostles complaine , that the preaching of the Gospel was esteemed foolishnes , 1. Cor. 1.23 . Noah was a Preacher of righteousnesse to a whole world of men , and yet but eight persons saved from the flood , and some of them rather for the families sake then their owne , 1. Pet. 3.20 Paul preached to an whole Academy at Athens , and but a very few converted , Act. 17.34 . some disputed , and others mocked , but few beleeved the things which they were not able to gain-say . Hezekiah sent messengers into all Israel to invite them unto the true worship of God at Ierusalem ; but they were mocked and laughed to scorne , and a remnant only humbled themselves , and came to Ierusalem , 2. Chron. 30.10 , 11. ( whereunto the Prophet seemeth to allude , Isai 17.6.24.13 . ) Though a gun be discharged at a whole flight of birds , there are but few killed . Though the net be spread over the whole pond , but a few fishes are taken ; many thrust their heades into the mud , and the net passeth over them ▪ and so most hearers doe busie their heads with their owne sensuall or wordly thoughts , and so escape the power of the word . In the richest Mine that is , there is much more earth and drosse digged out then pure mettall . Christs flock in every place is but a little flock , Luk. 12.32 . Few chosen , Math. 20.16 . few saved , Luk. 13.23 . few that finde the narrow way , which leadeth unto life , Math. 7.13 , 14. The basest creatures are usually the most numerous , as flies , and vermine : b those that are more noble , are more rare too . The people of the God of Abraham are in the Scripture-stile Princes and Nobles , Psal. 47.9 . Act. 17.11 . 1. Pet. 2.9 . and how few are such kinde of men in comparison of the vulgar sort ? They are ●ndeed many in themselves , Heb. 2.10 . Revel . 7.9 . but very few and thin being compared with the rest of the world . We must therefore learne not to be offended or discouraged by the paucity of sincere professours , no more then wee are in a civill State by the paucity of wise Counsellors and Polititians in comparison of the vulgar people . It is no strange thing at all in any societies of men to see the weaker part more then the wiser . If but few attend the right wayes of the Lord , and walke in them , remember it is a worke of wisedome , and such wisedome as cometh from above , and hath no seeds or principles in corrupt nature out of which it might be drawne : nay against which all the vigour of carnall reason doth exalt it selfe ; so that the c more naturall wisedome men have , the more in danger they are to despise and undervalue the wayes of God , as being better able to reason and to cavill against them , Math. 11.25 . Act. 4.11 . Iohn 7.48 . 1. Cor. 20.28.2.8 . 2. Cor. 10.5 , 6. Therefore first in the ministry of the word wee must continue our labour , though Israel be not gathered , Esay 49.4 , 5. We must stretch out our hands , though it be to a disobediint and gain saying people , Esay 65.2 . whether they will hear , or whether they will forbeare , we must speak unto them , be they never so rebellious , Ezek. 2.7 . and the reason is , because the word is never in vaine , but it doth ever prosper in the worke whereunto . God sends it , Esay 55 . 1● . If men be righteous , they walk ; if wicked , they stumble d , and in both there is a sweet savour unto God , 2. Cor. 2.15 . Gods worke is accomplished , his glory promoted , the power of his Gospel commended in the one and the other e : as the vertue of a sweet savour is seene as well by the Antipathy which one creature hath unto it , as by the Refreshment which another receiveth from it : the strength of a rock , as by holding up the house that is built upon it , so by breaking in pieces the ship that doth dash against it : the force of the fire , as well by consuming the drosse , as by refining the gold : the power of the water , as well in sinking the ship that leakes , as in supporting the ship that is sound . The pillar of the cloud was as wonderfull in the darknesse which it cast upon the Egyptians , as in the light which it gave unto the Israelites , Exod. 14.20 . The power of the Angel as great in striking terror into the souldiers , as in speaking comfort unto the woman , Math. 28.4 , 5. Secondly , In attendance on the Word , we must resolve rather to walke with the wise though few , then to follow a multitude to doe evill , and to stumble with the wicked , though they be many : rather enter the Arke with a few , then venture the flood with a world of sinners : rather goe three or foure out of Sodome , then bee burnt for company : We must not affect an Humorous singularity in differing unnecessarily from good men , being one for Paul against Apollo , another for Apollo against Cephas : but we must ever affect an holy and pious singularity in walking contrary unto evill men , in shining as lights in the midst of a crooked and perverse Nation , Phil. 2.15 . for the Righteous is more excellent then his neighbor , Prov. 12.26 . Though there be but few in the way , there will bee many in the end of the journey : As the Tribes and Families went up divided towards Ierusalem , but when they were come thither , they appeared every one of them before God in Sion , Psal. 8.4.7 . Secondly , In that the Prophet calleth upon his hearers to attend unto his doctrin by this argument because it will be an evidence of their prudence & wisedome , we learne , That true and solid Wisedom doth draw the heart to know aright , namely , to consider and ponder the judgements , blessings , wayes , and word of God in order to the chiefe ends , and accordingly to direct all their conversation : for in Gods account that knowledge which doth not edifie , is no knowledge at all , 1. Cor. 8.2 . None are his wise men , which are not wise unto salvation , 2 Tim. 3.15 . who doe not draw their wisedom from his Word , and from his commandements , Psal. 19.7.119.98 , 99. Ier. 8.9 . There is a a twofold wisedome , as the Philosopher distinguisheth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : wisedome in some b particulars , as wee esteeme every man who is excellent in his profession , to bee a wise man eousque , so farre as concernes the managing of that profession : as when a man knowes all the necessary Principles and maximes of that way wherein he is , the right ends thereof , and the proper conclusions deducible from those principles , and derigible unto those ends . And next , wisedome in generall and in perfection , which is of those principles , ends , and conclusions which are universally and most transcendently necessary unto a mans cheefest and most generall good : and this the c Philosopher calleth the knowledge of the most excellent and honourable things , or of the last end , and cheefe good of man. Now the end by how much the more supreme , perpetuall , and ultimate it is , by so much the more it hath of excellency and goodnesse in it , as bearing thereby most exact proportion and conveniency to the soule of man d ; for the soule being immortall it selfe , can have no finall satisfaction from any good which is mortall and perishable : and being withall so large and unlimited , as that the reasonings and desires thereof extend unto the whole latitude of goodnesse , being not restrained unto this or that kinde , , but capable of desiring and judging of all the different degrees of goodnesse which are in all the whole variety of things , it can therefore never finally acquiesce in any but the most universall and comprehensive goodnesse , in the nearer or more remote participation whereof consisteth the different goodnesse of all other things . This supreme and absolute goodnesse can indeed be but one , all other things being good by the participation of that . There is none good but ●ne , that is God , Math. 19.17 . But because there are Two sorts of men in the world , righteous and wicked , the seed of the woman , and the seed of the Serpent : therefore consequently there are Two sorts of ends which these men doe differenly pursue . The end of wicked men is a happinesse which they out of their own corrupt judgements doe shape unto themselves , and unto which they doe finally carry all the motions of their soules , called in Scripture the pleasures of sinne , and the wages of iniquity , Hebr. 11.25 . 2 Pet. 2.15 . that thing whatsoever it is , for obtaining whereof men do direct all their other endeavours , as profit , pleasure , and honour or power ; and there are mediums exactly proportionable unto these ends ; namely , the lusts of the flesh , the lusts of the eyes , and the pride of life , 1 Ioh. 2.16 . And there is a wisdome consonant unto these ends and means , and fit to direct and manage these lusts unto the a●taining of those ends ; which therefore the Apostle calleth the wisedome of the flesh or corrupt nature , Rom. 8.7 . and St Iames , a wisdome earthly , sensuall , and divelish , Iames 3.15 . earthly , managing the lusts of the eyes unto the ends of gaine ; sensuall , managing the lusts of the flesh unto ends of pleasure ; and divellish , managing the pride of life unto ends of power . But such wisedome as this , God esteemes very foolishnesse ; My people are foolish , sottish children , they have no understanding : Why ? They are wise to do evill , but to do good they have no knowledge : Ier. 4.22 . Wisedome is onely unto that which is good ; he is the wisest man who is simple and ignor●nt in the trade of evill , Rom. 16.19 . If any man amongst you seemeth to bee wise in this world , let him become a foole that hee may be wise : 1 Corinth . 3.18 . On the other side , the true and ultimate end of righteous men , is Almighty * God as most glorious in himselfe , and most good unto us ; or the seeking of his glory , that he may be honoured by us : and of our own salvation , that wee may bee glorified by him . The fruition of him as the highest and first in genere veri , and the greatest and last in genere boni , the chiefest object for the minde to rest in by knowledge , and the heart by love : this must needs be the best of all ends , both in regard of the * excellency of it , as being infinitely and most absolutely good : and in regard of eternitie , so that the soul having once the possession of it , can never be to seek of that happinesse which floweth from it , Ioh. 6.27 , 28. The proper meanes for the obtaining of this end , is the knowledge of God in Christ , as in his Word he hath revealed himself , to be known , worshipped , and obeyed ; for there onely doth he teach us the way unto himself : and true wisdome is the pursuing of this meanes in order unto that end . For though many approaches may be made towards God by the search and contemplation of the creature , yet in his word he hath shewed us a more full and excellent way , which onely can make us wise unto salvation through faith in Christ Iesus , 2 Tim. 3.15 . Prov. 9.10 . Eccles. 12.12 , 13. Ier. 9.23 , 24. All the thoughts and wisdome of men is spent upon one of these two heads , either the obtaining of the good which we want : or the avoiding and declining the evill which we feare . And by how much the more excellent and difficult the good is which we want ; and by how much the more pernicious and imminent the evill is which we feare , by so much greater is the wisedome which in both these procures the end at which we ayme . Now then what are the most excellent good things which we want ? food is common to us with other creatures . Raiment , houses , lands , possessions , common to us with the worst men : take the most admired perfections which are not heavenly , and we may finde very wicked men excell in them . All men will confesse the soule to be more excellent then the body ; and therefore the good of that to be more excellent then of the other : and the chiefe good of it to be that which doth most advance it towards the fountaine of goodnesse , where is fulnesse of perfection , and perpetuity of fruition . The excellency of every thing standeth in two things . The perfection of beauty wherein it was made , and the perfection of use for which it was made . The beauty of man , especially in his soule , consists in this , that he was made like to God , after his Image , Gen. 1.26 , 27. and his end and use in this , that he was made for God , first to serve him , and after to enjoy him ; for the Lord hath set apart him that is godly for himselfe , Psal. 4.3 . This people have I formed for my selfe , they shall shew forth my praise , Isa. 43.21 . Therefore to recove● the Image of God , which is in knowledge , righteousnesse , and true holinesse , Col●s . 3.10 . Ep●es . ● . 24 . to work to the service and glory of God , Ioh. 1● . 8 . to aspire and to enjoy the possession and fruition of God , Exod. 33.18 . Phil. 1.23 . must needs bee mans greatest good ; and by consequence , to attend on the meanes hereof , must needs bee his greatest wisedome . What is the most pernicious and destructive evill which a man is in danger of ? not the losse of any outward good things whatsoever , for they are all in their nature perishable ; we enjoy them upon these conditions to part with them again ; no wisedome can keep them ; Meat for the belly , and the belly for meats , but God shall destroy both it and them : 1 Cor. 6.13 . Not the suffering of any outward troubles , which the best of men have suffered , and triumphed over ; But the greatest losse is the losse of a precious soul , which is more worth then all the world , Matth. 16.26 . and the greatest suffering is the wrath of God upon the conscience , Psal. 90.11 . Isa. 33.14 . Heb. 10.31 . Matth. 10.28 . Therefore to avoid this danger , and to snatch this darling from the paw of the Lion , is of all other the greatest wisdome . It is wisdome to deliver a City , Eccles. 9.15 . much more to deliver a soul , Prov. 11.30 . Angelicall , Seraphicall knowledge without this , is all worth nothing , 1 Cor. 13.1 , 2. Therefore we should learn to shew our selves wise indeed by attendance on Gods Word . If the most glorious creatures for wisdom and knowledge that ever God made , the blessed * Angels were employed in publishing the Law of God , Act. 7.53 . Gal. 3.19 . and did with great admiration look into the mysteries of the Gospel , and stoope down with their faces towards the mercy Seat , 1 Pet. 1.12 . Eph. 3.10 . Exod. 37.9 . it cannot but be also our chiefest wisdome to hide the world in our hearts , and to make it our companion , and Councellor ( as David did , Psal. 119.24 . ) We esteeme him the wisest man who followeth the best and safest * Counsell , and that which will most preserve and promote his interest , his honour , and his conscience . Herein was Rehoboams weaknesse , that by passionate and temeratious Counsels he suffered his honour to be stained , his interest to be weakned , and his conscience to be defiled with resolutions of violence and injustice . Now , there is no counsell to that of Gods Word . It illightneth the eyes , it maketh wise the simple , Psal. 19.7 , 8. It is able to make a man wise * for himselfe , and unto salvation , which no other counsell can do , 2 Tim. 3.15 , 16. there is no case that can be put , though of never so great intricacie and perplexity , no doubt so difficult , no temptation so knotty and involv'd , no condition whereinto a man can be brought so desperate , no imployment so darke and uncouth , no service so arduous , or full of discouragements , in all which so farre as respecteth conscience and salvation , there are not most clear and satisfactory expedients to be drawn out of Gods Word if a man have his judgement and senses after a spirituall manner exercised in the searching of it . That we are so often at a stand how to state such a question , how to satisfie such a scruple , how to cleare and expedite such a difficultie , how to repell such a Temptation , how to manage such an action , how to order our wayes with an even and composed spirit in the various conditions where into we are cast in this world , doth not arise from any defect in the word of God , which is perfect and able to furnish us unto every good work , but only from our own ignorance and unacquaintance with it , who know not how to draw the generall rule , and to apply it to our own particular cases : and this cannot but be matter of great humiliation unto us in these sad and distracted times , when besides our civill breaches , which threaten desolation to the State , there should be so many and wide divisions in the Church ; That after so long enjoyment of the Word of God , the Scripture should bee to so many men as a sealed book , and they like the Egyptians , have the darke side of this glorious pillar towards them still ; that men should be tossed to and fro l●ke children , and carried about with every winde of doctrine , and suffer themselves to be bewitched , devoured , brought into bondage , spoiled , led away captive , unskilfull in the word of righteousnesse , unable to discerne good and evill , to prove and try the spirits whether they bee of God , alwayes learning , and never able to come to the knowledge of the truth ; and this not onely in matters problematicall , or circumstantiall , wherein learned and godly men may differ from one another , & yet sti●l the peace and unity of the Church be preserved ( for things of this nature ought not to be occasions of schisme , or secessions from one another ) but in matters which concern life and godlinesse , touching the power of Gods law , the nature of free-grace , the subjection or ●he conscience unto morall precepts , confession of sinne in prayer unto God , and begging pardon of it : the differencing of true Christian liberty from loose , profane ●nd wanton licentiousnesse , and a libertie to vent ●nd publish what perverse things s●ever men please ; the very being of Churches , of Ministers , of Ordinances in the world ; the necessity of humiliation and solemne repentance in times of publick Judgements ; the tolerating of all kinde of Religions in Christian Common-Wealths ; the mortality of the reasonable soul , and other the like pernicious and perverse doctrines of men of corrupt minds ( the Devils Emissaries , ) purposely by him stirred up to hinder and puzzle the Reformation of the Church ; These things I say cannot but be matter of humiliation unto all that fear God , and love the prosperity of Sion ; and occasions the more earnestly to excite them unto this wisdome in the Text , to hear what God the Lord sayes , and to lay his righteous wayes so to heart , as to walk stedfastly in them , and never to stumble at them , or fall from them . Now there are two things which I take it , the Prophet in this close of his Prophecy seems principally to aime at ; namely , the judgements , and the blessings of God. His righteous wayes in his threatnings against impenitent , and in his promises made unto penitent sinners . These are the things which wise and prudent men will consider in times of trouble . For Iudgements ; there is a twofold knowledge of them : the one naturall by sense , the other spirituall by faith . By the former way wicked men do abundantly know the afflictions which they suffer , even unto vexation and anguish of spirit . They f●et themselves , Isa. 8.21 . they are gray-headed , with very trouble and sorrow , Hos. 7. ● . they gnaw their to●gues for pain , Revel . 16.10 . they pine away in their iniquities , Levit. 26.39 . they are m●d in their calamities , have trembling hearts , fa●ling of eyes , and sorrow of minde , &c. Deut. 28.34.65 . and yet for all this they are said in the Scripture , when they burn , when they consume , when they are devoured , not to know any of this , or to lay it to heart ▪ Isa. 42.25 . Hos. 7.9 . Ier. 12.11 . and the reason is , because they knew it not by faith , nor in a spirituall manner in order unto God. They did not see his name , nor heare his rod , nor consi●er his hand and counsell in it , or measu●e his Iudgements by his word , nor look on them as the fruits of sin , leading to repentance , and teaching righteousnesse : nor as the arguments of Go●s displeasure , humbling us under his holy hand , and guiding u● to seek his face , and to recover our peace with him . This is the spirituall and prudent way of knowing judgements , Mic. 6.9 . Isa. 26.8 , 9. Isa. 27.9 . Levit. 26.40 , 41 , 42. Scire est per causam scire ▪ true wisedom looks on things in their Causes : Resolves Judgements into the causes of them , our sinnes to be bewailed , Gods wrath to be averted ; makes this observation upon them , Now I finde by experience , that God is a God of truth : often have I heard Judgements threatned against sinne , and now I see that Gods threatnings are not empty winde , but that all his words have truth and substance in them . The first part of wisdome is , to see Iudgements in the word before they come , and to hide from them : ( for as faith in regard of promises is the substance of things hoped for , and seeth a being in them while they are yet but to come ; so is it in regard of threatnings the substance of things feared , and can see a being in Judgements before they are felt . ) The next part of wisedom is , to see God in Iudgements , in the rods when they are actually come , and to know them in order unto him . And that knowledge stands in two things ; first to resolve them into him as their Authour , for nothing can hurt us without a commission from God ▪ Iob. 19.11 . Satan spoiles Iob of his children , the Sabeans and Chalde●ns of his goods , but he lookes above all these , unto God , acknowledging his goodnesse in giving , his power in taking away , and blesseth his name , Iob. 1.21 . Ioseph lookes from the malice of his bretheren , unto the providence of God ; He sent me before you to preserve life , Gen. 45.5 . If the Whale swallow Ionah , God prepares him , Ionah 1. ●7 . and if he vomit him up again , God speakes unto him , chap. 2.10 . Secondly , to direct them unto him as the end ; to be taught by them to seeke the Lord , and wait on him in the way of his judgements ; to be more penitent for sinne , more fearefull , and watchfull against it , to study and practise the skill of suffering as Christians , according to the will of God , that he may be glorified , Psa. 94.12 . Psa. 119.67.71 . Zach. 13.9 . l· Isay 26.9 . Heb. 12.11 . Deut. 8.16.1 . Pet. 4.16.19 . So likewise for Blessings ; there is a double knowledge of them : one sensuall by the flesh , the other spirituall in the conscience . The former is but a brutish and Epicurean feeding on them without feare , as Israel upon quailes in the wilderness ; as Swine which feed on the fruit that fals down , but never look up to the tree whereon it grew ; to use blessings as Adam did the forbidden fruit , being drawn by the beauty of them to forget God : as our Prophet complaines , Hos. 13.6 . But spiritual knowledge of Blessings is to taste and see the goodness of the Lord in them ; To look up to him as the Author of them , acknowledging that it is he who giveth us power to get wealth , and any other good thing , Deut. 8.17 , 18. Psal. 127.1 . Prov. 10.22 . and to be drawn by them unto him as their End , to the adoring of his bounty , to the admiration of his goodnesse , to more chearfulnesse and stronger engagements unto his service , to say with Iacob , He gives me bread to eate , and raiment to put on , therefore he shal be my God , Gen. 28.20 . He giveth me all things richly to enjoy ; therefore I will trust in him , 1 Tim. 6.17 . Catalogues of mercy should beget resolutions of obedience , Iosh. 24.2 , 14. Thirdly , we have here a singular commendation of the Doctrine which the Prophet had delivered unto the people of God ; namely , that it was altogether Right , and the way which God required them to walk in , whatever Judgement carnall and corrupt minds might passe upon it . Now the Doctrine of Gods Judgements , Precepts , and Pro●mises , is said to be Right diverse wayes . 1. In regard of their Equity and Reasonablenesse ▪ There is nothing more profoundly and exactly rationall then true religion ; and therefore conversion is called by our Saviour a conviction . There is a power in the word of God to stop the mouthes and dispell the cavillations of all contradictors ; so that they shal not be able to resist , or speak against the truth that is taught , Ioh. 16 , 8. Tit. 1.9.10 . Act. 6.10 . Mat. 22.34 . and the Apostle calleth his Ministry , b a Declaration and a manifestation of the truth of God unto the consciences of men , 1 Cor. 2.4 . 2 Cor. 4.2 . and Apollos is said mightily to have convinced the Jewes , shewing or demonstrating by the Scripture that Jesus was Christ , Act. 18.28 . therefore the Apostle calleth the devoting of our selves unto God , a Reasonable Service , Rom. 12.1 . and those that obey not the Word , are called unreasonable or absurd men , that have not wisedome to discerne the truth and equity of the wayes of God , 2 Thess. 3.2 . What can be more reasonable , then that he who made all things for himself , should be served by the Creatures which he made ? That we should live unto him who gave us our being ? That the suprea● will should be obeyed , the infallible truth beleeved , that he who can destroy , should be feared , that he who doth reward should be loved and trusted in ▪ That absolute Iustice should vindicate it self against presumptuous disobedience , and absolute goodnesse extend mercy unto whom it pleaseth ? It is no marvel that the holy Spirit doth brand wicked men throughout the Scripture with the disgracefull title of Fools , because they reject that which is the supreme rule of wisedome and hath the greatest perfection and exactnesse of reason in it , Ier. 8.9 . 2. In regard of their consonancy and c Harmony within themselves ; as that which is right ●nd strait hath all its parts equall and agreeing one unto another : so all the parts of Divine Doctrine are exactly suteable and conforme to each o●her . The promises of God are not yea and nay , but yea and Amen , 2. Cor , 1 , 19 , 20. However , there ●ay be seeming repugnances to a carnall and captious eye ( which may seem of purpose allowed for the exercise of our diligence in searching , and humility in adoring the profoundnesse and perfection of the word ) yet the Scriptures have no obliquity in them at all , but all the parts thereof doe most intimately consent with one another , as being written by the Spirit of truth who cannot lye , nor deceive , who is the same yesterday , to day , and for ever . 3. In regard of their Directnesse unto that End for which they were revealed unto men , being the strait road unto eternall life , able to build us up and to give us an inheritance , Act. 20.32 . In which respect the word is called the word of life , Act. 5.20 . and the Gospel of Salvation , Eph. 1.13 . yea , Salvation it selfe , Ioh. 4.22 . Ioh. 12.50 . Act. 28.28 . as being the way to it , and the instrument of it , 2. Tim. 3.15 , 16 , 17. Iam. 1.21 . 4. In regard of their Conformity to the holy nature and will of God , which is the d originall rule of all Rectitude and Perfection . Law is nothing but the will of the Law-giver , revealed with ●n intention to binde those that are under it , and for the ordering of whom it was revealed . That will being in God most holy and perfect , the Law or Word which is but the patefaction of it , must needs be holy and perfect too ; therefore it is called the acceptable and perfect will of God , Rom. 12.2 . Col. 1.9 . It is also called a Word of truth , importing a conformity between the minde and will of the speaker and the word which is spoken by him ; in which respect it is said to be Holy , Iust , and Good , Rom. 7.14 . 5. In regard of the Smoothnesse , Plainnesse , Perspicuousnesse of them , in the which men may walke surely , easily , without danger of wandring , stumbling , or miscarriage ; as a man is out of dan●ger of missing a way , if it be strait and direct with out any turnings : and in no gre●● danger of falling in it , if it be plaine and smooth , and no stumbling block left in it . Now such is the word of God to those who make it their way , a strait way , which looketh directly forward , Psal. 5.8 . Heb. 12.13 . An even and smooth way , which hath no offence or stumbling block in it , Psal. 26.12 . Psal. 119.165 . It is true , there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hard things to exercise the study and diligence , the faith and prayers of the profoundest Scholers ; waters where in an Elephant may swimme : but yet as nature hath made things of greatest necessity to be most obvious and Common , as aire , water , bread and the like ; whereas things of greater rarity , as gemms and jewels , are matters of honour and ornament , not of daily use : so the wisedome of God hath so tempered the Scriptures , as that from thence the wisest Solomon may fetch jewels for ornament , and the poorest Lazarus bread for life ; but these things which are of common necessity , as matters of Faith , Love , Worship , Obedience , which are universally requisite unto the common salvation , ( as the Apostle expresseth it , Iude ver . 3. Tit. 1.4 . ) are so e perspicuously set downe in the holy Scriptures , that every one who hath the spirit of Christ , hath therewithall a judgement to discern so much of Gods will as shall suffice to make him beleeve in Chirst for righteousnesse , and by worship and obedience to serve him unto salvation . The way of Holinesse is so plain , that simple men are made wise enough to finde it out , and wayfaring men , though fooles , doe not erre therein , Psal. 19.7 . ●say 32.4 . Esay 35.8 . Matth. 11 ▪ 25. From all which we learn , First , to take heed of picking quarrels at any word of God , or presuming to passe any bold and carnall censure of ours upon his righteous wayes . When God doth set his Word in the power and workings of it upon the spirit of any wicked man , making his conscience to heare it as the voyce of God , it usually worketh one of these two effects : either it subdues the soule to the obedience of it by convincing , judging , and manifesting the secrets of his heart , so that he falleth down on his face and worshippeth God , 1 Cor. 14 , 25. Or else it doth by accident excite and enrage the naturall love which is in every man to his lusts , stirring up all the proud arts and reasonings which the forge of a corrupt heart can shape in defence of those lusts against the sword of the spirit which would cut them off ; as that which hindreth the course of a river , doth accidentally enrage the force of it , and cause it to swell and over runne the bankes ; and from hence ariseth gainsaying and contradiction against the word of grace , and the wayes of God as unequall and unreasonable , too strict , too severe , too hard to be observed , Ezek. 18.25 . snuffing at it , Mal. 1.13 . gathering odious Consequences from it , Rom. 3.8 . Replying against it , Rom. 9.19 , 20. casting reproaches upon it , Ier. ●0 . 8 , 9. enviously swelling at it , Act. 13.45 . There are few sinnes more dangerous then this of picking quarrels at Gods word , and taking up weapons against it . It will prove a burthensome stone to those that burthen themselves with it , Zach. 12.3 . Math. 21.44 . Therefore when ever our crooked and corrupt Reason doth offer to except against the wayes of God as unequall , we must presently conclude as God doth , Ezek. 18 ▪ 25. that the inequality is in us , and not in them . When a Lame man stumbleth in a plaine path , the fault is not in the way , but in the foot : nor is the potion but the palate too blame , when a feverish distemper maketh that seeme bitter which indeed was sweet . He that removeth in a Boat from the shoare , in the judgement of sence seeth the houses or trees on the shoare to totter and move , whereas the motion is in the Boat , and not in them . Uncleane and corrupt hearts , have uncleane notions of the purest things , and conceive of God as if he were such a one as themselves , Psal. 50.21 . Secondly , it should teach us to come to Gods Word alwayes as to a Rule , by which we are to measure our selves , and take heed of wresting and wrying that to the corrupt fancies of our owne evill hearts , as the Apostle saith some men do to their owne destruction , 2. Pet. 3.16 . Act. 13 . 1● . Every wicked man doth , though not formally and explicitely , yet really and in truth , set up his owne will against Gods , resolving to doe what pleaseth himselfe , and not that which may please God , and consequently followeth that reason and councell which waites upon his owne will , and not that Word which revealleth Gods. Yet because he that will serve himselfe , would faine deceive himselfe too ( that so he may doe it with lesse regret of conscience ) and would faine seem Gods servant , but be his owne ; therefore corrupt Reason sets it selfe on work to a excogitate such distinctions and evasions , as may serve to reconcile Gods word and a mans owne lust together . Lust sayes , steale ; God sayes no , thou shalt not steale ; carnall Reason , the advocate of Lust , comes in and distinguisheth : I may not steale from a neighbour , but I may weaken an enemy , or pay my selfe the stipend that belongs to my service , if others doe not ; and under this evasion , most innocent men may bee made a prey to violent Souldiers , who use the name of publike interest to palliate their own greedinesse . Certainly , it is a high presumption to tamper with the word of Truth , and make it beare false witnesse in favour of our owne sinnes ; and God will bring it to a tryall at last whose will shall stand , his , or ours . Lastly , this serveth as an excellent boundary both to the ministration of the Preacher , and to the faith of the hearer , in the dispensing of the Word ; first , To us in our ministry , that we deliver nothing unto the people but the Right wayes of the Lord * , without any Commixtures or contemperations of our owne . Mixtures are usefull onely for these Two purposes , either to slaken and abate something that is excessive , or to supply something that is deficient ▪ and to collect a vertue and efficacy out of many things , each one of which alone would have been ineffectuall : and so all Heterogeneous mixtures doe plainely intimate either a vitiousnesse to be corrected , or a weaknesse to be supplyed , in every one of the simples which are by humane wisdome tempered together in order unto some effect to be wrought by them . Now it were great wickednesse to charge any one of these upon the pure and perfect Word of God ; and by consequence , to use deceit and insincerity by adulterating of it , either by such glosses as diminish and take away from the force of it , as the Pharisees did in their carnall interpretations ( consuted by our Saviour , Matth. 5.21 , 27 , 38 , 43. ) or by such Superinducements of humane Traditions as argue any defect , as they also did use , Matth. 15.2 , 9. Humane Arts and Learning are of excellent use as Instruments in the managing and searching , and as meanes and witnesses in the explication of holy Writ , when piously and prudently directed unto those uses . But to stampe any thing of but an humane Originall with a divine character , and obtrude it upon the consciences of men , ( as the Papists doe their unwritten traditions ) to binde unto obedience ; to take any dead child of ours ( as the Harlot did , 1 Kings 3.20 . ) and lay it in the bosome of the Scripture , and father it upon God ; to build any structure of ours in the road to heaven , and stop up the way ; is one of the highest and most daring presumptions that the pride of man can aspire unto : to erect a throne in the consciences of his fellow creatures , and to counterfeit the great Seale of Heaven for the countenancing of his own forgeries ; is a sin most severely provided against by God , with speciall prohibitions and threatnings , Deut. 12.32 . Deut. 18.20 . Ier. 26.2 . Prov. 30.6 . This therefore must be the great care of the Ministers of the Gosple , to shew their fidelity in delivering onely the Counsell of God unto his people , Acts 20.27 . to be as the Two golden pipes which received oyle from the Olive branches , and then emptied it into the gold , Zach. 4 12. First , to receive from the Lord , and then to deliver to the people , Ezek. 2.7 . Esay 21.10 . Ezek. 3.4 . 1 Cor. 11.23 . 1 Pet. 4.11 . Secondly , The people are hereby taught , first , To examine the doctrines of men by the rule and standard of the Word , and to measure them there , that so they may not be seduced by the craftinesse of deceivers , and may be the more confirmed and comforted by the doctrine of sincere teachers ; for though the Iudgement of Interpretation belong principally to the Ministers of the Word , yet God hath given unto all Belevers a Iudgement of discretion , to try the spirits , and to search the Scriptures , whether the things which they heare be so or no , 1 Ioh. 4.1 . Act. 17.11 . 1 Thess. 5.21 . for no man is to pinne his own soule and salvation by a blinde obedience upon the words of a man who may mislead him ; nay not upon the words of an Angel , if it were possible for an Angel to deceive , Gal. 1.8 . 1 Kings 13.18 , 21. but onely and immediately upon the Scripture , except when the blind lead the blind , the leader only should fall into the ditch , and the other goe to heaven for his blind obedience in following his guides towards hell : whereas our Saviour tels us both shall fall , though but one be the leader , Matth. 15.14 . Matth. 23.15 . Secondly , Having proved all things , to hold fast that which is good , with all readinesse to receive the righteous ways of God , and submit unto them , how meane soever the Instrument be in our eyes , how contrary soever his message be to our wills and lusts . When God doth manifest his Spirit and Word in the mouths of his Ministers , we are not to consider the vessell , but the Treasure , and to receive it as from Christ , who to the end of the world in the dispensation of his Ordinances , speaketh from heaven unto the Church , 1 Thess. 2.13 . ● Cor. 5.20 . Heb. 12.25 . Matth. 28.20 . Fourthly , In that it is said , That the Iust w●ll walk in them , we may observe Two things . 1. That Obedience , and walking in the right wayes of the Lord , is the end of the ministry , That the Saints might be perfected , that the body of Christ might bee edified , that men might grow up into Christ in all things , Eph. 4.11.15 , that their eyes might be opened , and they turned from darknesse to light , and from the power of Satan unto God , Act. 26.16 , 17 , 18. The Prophet concludeth that he hath laboured in vaine if Israel be not gathered , Esay 49.4 , 5. Without this the Law is vaine , the pen of the Scribe in vaine , Ier. 8.8 . better not know the way of Righteousnesse , then having known it , to turne from the holy Commandement which was delivered unto us , 2. Pet. 2.21 . We should esteeme it a great misery to be without Preaching , without Ordinances , and so indeed it is ; of all famine , that of the Word of the Lord is the most dreadfull ; better be with Gods presence in a wildernesse , then in Canaan without him , Exod. 33.15 . better bread of affliction , and water of affliction , then a famine of hearing the word , to have our teachers removed , Amos 8.11 . Esay 30.20 . this is mischiefe upon mischiefe , when the Law perisheth from the Priest , and there is no Vision , Ezek. 7.26 . and yet it is much better bee in this case , without a Teaching Priest , and without the Law , then to enjoy them , and not to walk answerably unto them ; where the Word is not a savour of life , it is a savour of death unto death , exceedingly multiplying the damnation of those that doe despise it , 2 Cor. 2.15 . Matt. 11.22 , 24. First , it doth ripen those sinnes that it findes , making them much more sinfull then in other men , because committed against greater light and more mercy . One and the same sinne in an Heathen is not so hainous and hatefull as in a Christian. Those trees on which the Sun constantly shines , have their fruit grow riper and greater then those which grow in a shady and cold place . The raine will hasten the growth as weell of weeds as of corne , and make them ranker then in a dry and barren ground , Ioh. 9.41 . Ioh. 15.22.24 . Secondly , it doth superadde many more and greater ; for the greatest sinnes of all are those which are commited against light and grace ; Sinnes against the Law and Prophets , greater then those which are committed against the glimmerings of nature , Ezek. 2.5.3.6 , 7. and sinnes against Christ and the Gospel , greater then those against the Law , Heb. 2.2.10.28 , 29. Such are , unbeliefe , Impenitency , Apostacy , despising of salvation , preferring death and sinne before Christ and mercy ; judging our selves unworthy of eternall life , &c. Thirdly , it doth by these meanes both hasten and multiply judgments . The sinnes of the Church are much sooner ripe for the fickle then the sinnes of Amorites ; they are neare unto cursing , Heb. 6.8 . Summer fruits , sooner shaken off then others , Amos. 8.1 . Ier. 1.11 , 12. Christ comes quickly to remove his Candlestick from the abusers of it , Rev. 2.5 . The Word is a rich mercy in it selfe , but nothing makes it effectually and in the event a mercy unto us but our walking in it . 2. We learne from hence : That we never make the Scriptures our Rule to live and walke according unto them , till we be first justified , and made righteous : Our obedience to the Rule of the Law written in the Scriptures , proceedeth from those suteable impressions of holinesse wrought in the soule by the Spirit of Regeneration , which is called the writing of the Law in our hearts , Ier. 31.33 . 2 Cor. 3.3 . or the casting of the soule into the mould of the Word , as the phrase of the Apostle seemeth to import , Rom. 6.7 . we are never fit to receive Gods Truth in the love and obedience of it till we repent and be renewed . If God ( saith the Apostle ) will give repentance for the acknowledging of the truth , 2 Tim. 25. The wise in heart , that is , those that are truly godly , ( for none but such are the Scriptures wise men ) these will receive Commandements , but a prating foole will fall , Prov. 10.8 . where by prating I understand cavilling , contradicting , taking exceptions , making objections against the Commandement , and so falling and stumbling at it , according to that of the Apostle , Iam. 1.19 , 20 , 21. Let every man bee swift to heare , that is , ready to learn the will of God , and to receive the Commandement ; but slow to speak , slow to wrath , that is , carefull that he suffer no pride and passion to rise up and speak against the things which are taught , according as Iob sayes , Teach me , and I will hold my peace , Iob 6.24 . for the only reason why men fret and swell , and speak against the truth of God , is this , because they will not work righteousnesse : The wrath of man worketh not the righteousnesse of God ; therefore men are contentious , because they love not to obey the truth , Rom. 2.8 . disobedience is the mother of gainsaying , Rom. 10.21 . when we once resolve to lay apart all filthinesse , then wee will receive the Word with meeknesse , and not before ; none heare Gods Words , but they who are of God , Ioh. 8.47 . none hear the voyce of Christ , but the sheep of Christ , Ioh. 10.4 , 5. Christ preached is the power of God , and the wisedome of God ; but it is onely to them that are called ; to others a stumbling block , and foolishnesse , 1 Cor. 1.24 . We speak wisedome , saith the Apostle , but it is amongst them that are perfect , 1 Cor. 2.6 . He that is subject unto one Prince , doth not greatly care to study the Laws of another ; or if he doe , it is in order to curiosity and not unto duty . So long as men resolve of Christ , we will not have this man to raign over us , so long either they study not his Word at all , or it is in order to some carnall and corrupt ends , and not either to obedience or salvation . Hereby we may try our spirituall estate , whether we be just men or no ; if we make Gods Word our Way , our Rule , our Delight , laying it up in our hearts , and labouring to be rich in it , that wee may walk with more exactnesse . It was an ill signe of love to Christ the Master of the Feast , when men chose rather to tend their cattell and grounds , then to waite on him , Luke 14.18 . An ill signe of valuing his doctrine , when the losse of their Swine made the Gardarens weary of his company , Luke 8.37 . There was much work to doe in the house , when Mary neglected it all , and sate at his feet to heare his Doctrine , and yet was commended by him for it : Hee was better pleased to see her hunger after the Feast that hee brought , then solicitous to provide a Feast for him : more delighted in her love to his Doctrine , then her Sisters care for his entertainment , Luke 10.41 , 42. This is one of the surest Characters of a Godly man , that hee makes the Word in all things his Rule and Counsellor , labouring continually to get more acquaintance with God , and his holy Will thereby , Prov. 10.14 . Col. 3.16 . Iohn 15.7 . It is H●s Way ; and every man endeavours to be skilfull in the way which he is to travell . It is his Toole and instrument ; every Work-man must have that in a readinesse , to measure , and carry on all the parts of his work : It is his Wisedome a ; every one would be esteemed a wise man in that which is his proper function and profession : It is the mystery and Trade unto which he is bound ; and every man would have the reputation of skill in his owne Trade : It is his Charter , the grant of all the Priviledges and Immunities which belong unto him ; and every Citizen would willingly know the Priviledges which he hath a right in . It is the Testament and Will of Christ , wherein are given unto us exceeding great and precious Promises ; and what Heire or childe would be ignorant of the last Will of his Father ? Lastly , it is the Law of Christs Kingdom , and it b concerns every Subject to know the Duties , the Rewards , the Punishments that belong unto him in that relation . Fifthly , in that he saith , That the Transgressours shall fall therein , wee learne , That the Holy and right wayes of the Lord in the ministry of his word set forth unto us , are unto wicked men turned into matter of falling ; and that two manner of wayes . 1. By way of Scandall they are offended at it : And 2. by way of Ruine , they are destroyed by it . 1. By way of Scandall , they are offended at it . So it is prophesied of Christ ; that as he should be for a Sanctuary unto his people ; so to others who would not trust in him , but betake themselves to their owne counsels , he should be for a stone of stumbling , and for a rock of offence , for a ginne and for a snare , Esay 8.14 . for the fall and the rising againe of many in Israel , and for a signs to be spoken against , Luke 2.34 , 35. So he saith of himselfe , for Iudgement am I come into this world , that they which see not , might see ; and that they which see might be made blinde , Ioh. 9.39 . And c this offence which wicked men take take at Christ ; is from the purity and holinesse of his word , which they cannot submit unto ; A stone of stumbling he is , and a rock of offence , to them which stumble at the word , being disobedient , 1 Pet. 2.8 . 2 Cor. 2 14 , 15. Thus Christ preached was a Sanctuary to Sergius Paulus the Deputy , and a stumbling block to Elymas the Sorcerer : a Sanctuary to Dionysius and Damaris , and a stumbling block to the wits and Philosophers of Athens : A Sanctuary to the Gentiles that beg'd the preaching of the Gospel , and a stumbling block to the Iews that contradicted and blasphemed , Act. 13.42 , 45. the former primarily and per se ; for salvation was the purpose of his comming , there was sinne enough to condemne the world before : I came not , saith he , to judge the world , but to save the world , ( Joh. 12.47 . ) The other d occasionally , not by any intrinsecall evill quality in the word , which is holy , just , good , and dealeth with all meeknesse and beseechings , even towards obstinate sinners e ; but by reason of the pride and stubbornesse of these men who dash against it : as that wholesome meat which ministers strength to a sound man , doth but feed the disease of another that sits at the same table with him : the same light which is a pleasure to a strong eye , is a paine to a weak one : the same sweet smels that delight the braine , doe afflict the matrix when it is distempered ; and none of this by the infusion of malignant qualities , but only by an occasionall working upon and exciting of those which were there before . And there are many things in the word of God , at which the corrupt hearts of wicked men are apt to stumble and bee offended : As first the f profoundnesse and depth of it , as containing great mysteries above the discovery or search of created Reason . Such is the pride and wantonnesse of sinfull wit , that it knows not how to beleeve what it cannot comprehend , and must have all Doctrines tried at her barre , and measured by her ballance ; as if a man should attempt to weigh out the earth in a paire of scales , or to empty the waters of the Sea with a bucket . As soone as Paul mentioned the Resurrection , presently the Athenian Wits mocked his Doctrine , Act. 17.32 . and it was a great stumbling block to Nicodemus to heare that a man must be borne againe , Joh. 3.4 . Sarah hath much adoe to beleeve beyond reason , Gen. 18.12 . and Muses himselfe was a little staggerd by this temptation , Numb . 11.22 , 21. A very hard thing it is for busie and inquisitive Reason to rest in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the depth of the wisedome and counsell of God , and to adore the unsearchablenesse of his Judgements , * though even Humane Lawes tell us that Reason of Law is not always to be inquired into . * The first great Heresies against the highest mysteries of Christian Religion , the Trinity , the two natures of Christ , the Hypostaticall union , the deity of the Holy spirit , had their first rise among the Graecians , who were then the masters of wit and Learning , and esteemed the rest of the world Barbarous ; and the old exception which they were wont to take at the Doctrine of Christianity was the foolishnesse of it , as the Apostle notes , 1 Cor. 1.23 . Secondly , the sanctity and strictnesse of it , as it is contrary to the carnall wills and affections of men : for as corruption doth deifie Reason in the way of wisedome , not willingly allowing any mysteries above the scrutiny and comprehension of it ; so doth it deifie will in a way of Liberty and power , and doth not love to have any authority set over that which may pinch or restraine it . As Ioshua said to Israel , yee cannot serve the Lord , for he is an holy God , Josh. 24.19 . we may say of the Law , we cannot submit to the Law because it is an Holy Law ; the carnall minde is not , cannot be , subject to the Law of God , Rom. 8.17 . Heat and Cold will ever be offensive unto one another , and such are flesh and spirit , Gal. 5.17 . Therefore ordinarily the arguments against the wayes of God , have beene drawne from politique or carnall interests . Ieroboam will not worship at Ierusalem , for feare least Israel revolt to the house of David , 1 Kings 12.27 . Amos must not prophesie against the Idolatry of Israel , for the Land is not able to beare all his words , Amos 7.10 . The Jewes conclude Christ must not be let alone , lest the Romanes come and take away their place and Nation , Rom. 11.48 . Demetrius and the Craftsmen will by no meanes have Diana spoken against , because by making shrines for her they got their wealth , Act. 19.24 , 25. * Corruption will close with Religion a great way , and heare gladly , and doe many things willingly , and part with much to escape damnation ; but there is a particular point of rigor and strictnesse in every unregenerate mans case , which when it is set on close upon him , causeth him to stumble , and to be offended , and to break the treaty . The Hypocrites in the Prophet will give rammes , and rivers of oyle , and the first borne of their body for the sinne of their soule : but to doe justly , to love mercy , to walke humbly with God , to doe away the treasures of wickednesse , the scant measure , the bagge of deceitfull weights , violence , lies , circumvention , the statutes of Omri , or the Counsels of the house of Ahab ; durus sermo , this is intollerable : they will rather venture smiting and desolation then bee held to so severe termes , Mich. 6.6 , 16. The young man will come to Christ , yea runne to him , and kneele , and desire instruction touching the way to eternall life , and walk with much care in observation of the Commandments ; but if hee must part with all , and in stead of great possessions , take up a Crosse and follow Christ , and fare as hee fared , durus sermo , this is indeed a hard saying ; he that came running , went away grieving and displeased , and upon this one point doth hee and Christ part , Mark. 10.17.22 . Herod will heare Iohn gladly , and doe many things , and observe and reverence him as a just and holy man ; but in the case of Herodias hee must be excus'd ; upon this issue doth hee and Salvation shake hands , Mark. 6.20 , 27. This is the difference betweene Hypocriticall and sincere conversion ; that goes farre , and parts with much , and proceedes to almost ; but when it comes to the very turning point , and ultimate act of Regeneration , hee then playes the part of an unwise sonne , and stayes in the place of the breaking forth of children , Hos. 13.13 . as a foolish Merchant , who in a rich bargaine of a thousand pound breaks upon a difference of twenty shillings : but the other is contented to part with all , to suffer the l●sse of All , to carry on the Treaty to a full and finall conclusion , to have All the Armour of the strong man taken from him , that Christ may divide the spoiles , Luke 11.22 . Psal. 119.128 . to doe the hardest duties if they bee commanded , Gen. 22.3 . Thirdly , the searching , convincing , and penetrating quality which is in the Word , is a great matter of offence unto wicked men , when it cuts them to the heart , as Stephens Sermon did his hearers , Act. 7.54 . Light is of a discovering and manifesting property , Eph. 5.13 . and for that reason , is hated by every one that doth evill , John 3.20 . for though the pleasure of sinne unto a wicked man be sweet , yet there is bitternesse in the root and bottome of it ; hee who loves to enjoy the pleasure , cannot endure to heare of the guilt . Now the worke of the Word is to take men in their owne heart , Ezek. 14.5 . to make manifest to a man the secrets of his owne heart , 1 Cor. 14.25 . to pierce like arrowes the hearts of Gods enemies , Psal. 45.5 . to divide asunder the soule and spirits , the joynts and marrow , and to be a discerner of the thoughts and intents of the heart , Hebrewes 4.12 . Esay 49.2 . This Act of discovery cannot but exceedingly gaul the spirits of wicked men ; it is like the voice of God unto Adam in Paradise , Adam , where art thou ? or like the voice of Ahijah to the wife of Ieroboam , 1 King. 14.6 . I am sent unto thee with heavy tidings . Fourthly , the plainnesse and simplicity of the Gospel is likewise matter of offence to these men , 2 Cor. 10.10 . and that partly upon the preceding reason ; for the more plaine the Word is , the more immediate accesse it hath unto the conscience , and operation upon it . So much as is meerly humane elegancy , finenesse of wit , and delicacy of expression , doth oftentimes stop at fancy , and take that up , as the body of Asahel caused the passers by to stand still and gaze , 2 Sam. 2.23 . And wickked men can bee contented to admit the Word any whither , so they can keep it out of their conscience , which is the only proper subject of it , 2 Cor. 4.2 . When I heare men magnifie quaint and polite discourses in the ministry of the word , and speak against Sermons that are plaine and wholesome , I look upon it not so much as an Act of pride ( though the wisedome of the flesh is very apt to scorne the simplicity of the Gospel ) but indeed as an act of feare and cowardize ; because where all other externall trimmings and dresses are wanting to tickle the fancy , there the Word hath the more downright and sad operation upon the conscience , and must consequently the more startle and terrifie . Fifthly , the great difficulty and indeed impossibility of obeying it in the strictnesse and rigor of it , is another ground of scandall , that God in his Word should command men to doe that which indeed cannot be done ; this was matter of astonishment to the Disciples themselves , when our Saviour told them that it was easier for a Camell to goe through the eye of a needle , then for a Rich man to enter into the Kingdome of God , Mark. 10.25 . a This was the cavill of the disputant in the Apostle against the counsels of God , Why doth he yet find fault ? if hee harden whom he will , why doth he complaine of our hardnesse , which it is impossible for us to prevent , because none can resist his will ? Rom. 9.1 . Now to this scandall we answer ; first , That the Law of God was b not originally , nor is it intrinsecally or in the nature of the thing impossible , but accidentally and by reason of naturall corruption which is enmity against it ; a burthen may be very portable in it selfe , which he who is a creeple is not able to beare ; the defect is not in the Law , but in us , Rom. 8.3 . Secondly , that of this c Impossibility there may be made a most excellent use , that being convinced of impotency in our selves , we may have recourse to the perfect obedience and righteousnesse of Christ , to pardon all our violations of it , Gal. 3.21 , 24. Thirdly , being regenerated and endued with the spirit of Christ , the Law becomes d Evangelically possible unto us againe , yea , not onely possibly , but sweet and easie , Rom. 7.22 . 1 Ioh. 5.2 . Ma. 11.30 . Though impossible to the purpose of Iustification and legall Covenant , which requireth perfection of obedience under paine of the Curse , Gal. 3.10 . in which sense it is a yoake which cannot bee born , Act. 15.10 . A Commandement which cannot be endured , Heb. 12.20 . yet possible to the purpose of acceptation of our services done in the obedience of it , The spirituall part of them being presented by the intercession , and the carnall defects covered by the righteousnesse of Christ , in whom the father is alwayes well pleased . Fourthly , if any wicked man presume to harden himselfe in the practice of sinnes , under this pretence that it is impossible for him to avoid them , because God hardneth whom he will , Though the Apostolicall increpation be Answer sufficient , Who art thou that replyest against God ? yet he must further know , that he is not onely hardned judicially by the sentence of God , but most o willingly also by his owne stubborne love of sinne , and giving himselfe over unto greedinesse in sinning , and thereby doth actively bring upon himselfe those indispositions unto duty , so that the Law being impossible to be performed by him is indeed no other then hee would himselfe have it to be , as bearing an active enmity and antipathy unto it . Sixthly , The mercy and Free-grace of God in the promises , is unto wicked men an occasion of stumbling while they turn it into lasciviousnesse , and continue in sinne that grace may abound , Rom. 6.1 . Iud. ver . 4. and venture to make work for the blood of Christ , not being led by the goodnesse of God unto repentance , but hardning themselves in impenitency because God is good , Rom. 2.4 . There is not any thing at which wicked men doe more ordinarily stumble then at mercy , as gluttons surfet most upon the greatest dainties , venturing upon this ground to goe on in sinne , because they cannot out-sinne mercy ; and to put off repentance from day to day , because they are still under the offers of mercy ; making mercy not a sanctuary unto which to fly from sinne , but a sanctuary to protect and countenance sinne ; and so by profane and desperate presumption turning the very mercy of God into a f judgement , and savour of death unto themselves , Deut. 29.19 , 20. Num. 15.30 . pretending liberty from sinne that they may continue in it , and abuse God by his owne gifts . Lastly , the threatnings of God set forth in his Word , and executed in his judgements upon wicked men , are great occasions of stumbling unto them , when they are not thereby with Manasses humbled under Gods mighty hand , but with Pharoah hardned the more in their stubbornnesse against him . There is such desperate wickednesse in the hearts of some men that they can even sit down and rest in the resolutions of perishing , resolving to enjoy the pleasures of sinne while they may , To morrow we shall dye , therefore in the meane time let us eat and drink , 1 Cor. 5.32 . This evill is of the Lord , why should we wait for the Lord any longer ? 2 Kings 6.33 . There are three men in the Scripture that have a speciall brand or marke of ignominy set upon them , Cain , Dathan , and Ahaz . The Lord set a mark upon Cain ; Gen. 4.15 . This is that Dathan , and this is that Ahaz , Num. 26.9 . 2. Chron. 28.22 . and if we examine the reasons , we shall finde that the sinne of stubbornnesse had a speciall hand in it . Cains Offering was not accepted ; upon this he grew wroth and sullen , and stubborn against Gods gentle warning , and slew his brother . Dathan and his Companions sent for by Moses , return a proud and stubborn answer , we will not come up , we will not come up . Ahaz greatly distressed by the King of Syria , by the Edomites , by the Philistimes , by the Assyrian , and in the midst of all this distresse stubborn still and trespassing more against the Lord. It is one of the saddest symptomes in the World for a man or a Nation not to be humbled under the correcting hand of God , but like an anvile to grow harder under blowes ; and a most sure argument that God will not give over , but goe on to multiply his judgements still , for he will overcome when hee judgeth , and therefore will judge till he overcome . In Musicall Notes there are but eight degrees , and then the same returnes againe ; and Philosophers when they distinguish degrees in qualities , doe usually make the eighth degree to be the highest : but in the wrath of God against those who impenitently and stubbornly stand out against his judgements , wee shall finde no fewer then eight and twenty degrees threatned by God himselfe , I will punish seven times more , and yet seven times more , and againe , seven time more , and once more , seven times more for your sinnes , Levit. 26.18 , 21 , 24 , 28. thus wicked men doe not only stumble at the Word by way of scandall , but also — 2. By way of Ruine , because they are sure in the conclusion to be destroyed by it ; for the rock stands still , the ship only is broken that dasheth against it . Gods Word is and will be too hard for the pride of men , the more they resist it , the mightier will it appeare in their condemnation . The weak corn which yeelds to the wind , is not harmed by it ; but the proud Oake which resists it , is many times broken in pieces . The soule which submits to the Word , is saved by it ; the soule which rebels against it , is sure to perish . Therefore since the Word comes not to any man in vaine , but returnes glory to God either in his conversion or in his hardning : It greatly concerneth every man to come unto it , with meek , penitent , docile , tractable , believing , obedient resolutions , and to consider how vaine and desperate a thing it is for a Potsherd to strive with a rod of Iron ; for the pride & wrath of man to give a chalenge to the justice and power of God ; for briars and thornes to set themselves in battell against fire . As our God is a consuming fire himselfe , so his law is a fiery Law , Deut. 33.2 . & his word in the mouths of his Ministers a fire , Ier. 5.14.23.29 . If we be gold , it will purge us ; if thorns , it will devour & feed upon us . This is the condemnation ( saith our Saviour , ) That light is come into the world , and men loved darknesse rather then light , Iob. 3.19 . There was damnation in the world before while it lay in darknesse and in mischiefe , and knew not whither it went : but not so heavy damnation as that which groweth out of light . When Physick , which should remove the disease , doth cooperate with it , then death comes with the more paine and the more speed . The stronger the conviction of sin is , the deeper will bee the wrath against it , if it be not by repentance avoyded . No surfet more dangerous then that of bread , no judgement more terrible then that which growes out of mercy known and despised ; The word which I have spoken ( saith Christ ) the same shall judge you at the last day , Ioh. 12.48 . Every principle of truth which is by the Word begotten in the hearts of disobedient sinners , and is held down , and suppressed by unrighteousnesse , lies there like fire raked up under ashes , which at that great day will kindle into an unquenchable flame . The word can bring much of Hell upon the spirit of impenitent sinners here : It can hew , and cut , and peirce , and burn , and torment , and root out , and pull down , and destroy , and strike with trembling and amazement the proudest and securest sinners , Hos. 6.5 . Act. 7.54 . Heb. 4.12 . Esay 49.2 . Psal. 45.5 . Revel . 11.5 , 10. Ier. 1.10 . 2 Cor. 10.4 . Act. 24.25 . we need no messenger from the dead to tell us of the torments there : All the Rhetorique in Hell cannot set forth Hell more to the life then Moses and the Prophets have done already , Luk. 16.31 . But O what a Hell will it be at last , when the Word which warned us of it , shall throw us into it ! when every offer of mercy which wee have refused , and every threatning of wrath which we have despised , shall accompany us unto the tribunall of Christ , to testifie against us ; and into the fire of Hell , to upbraid us with our owne perdition ! O the dolefull condition of impenitent sinners ! If they have not the Word , they perish for the want : and if they have it , they perish doubly for the contempt of it . O that men would conside● the terror of the Lord , and bee perswaded ! and that they would learne so much wisedome as not to arm the very mercy of God against themselves . A bridge is made to give us a safe passage over a dangerous river ; but he who stumbles on the bridge , is in danger to fall into the river . The Word is given as a meanes to carry us over Hell unto Heaven ; but he who stumbles and quarrels at this meanes , shall fall in thither , from whence otherwise he had been delivered by it . FINIS . Notes, typically marginal, from the original text Notes for div A57143-e240 Gen : 35 , 22. Hos. 13.13 . Gen. 32.24 . Hos. 12.3 , 4. Isa. 26.17 , 18. Psal. 82.1 . 2 Cor. 2.14 . Notes for div A57143-e1000 Psalm 45.1 . Isai. 26.8 ▪ 9. Ephes. 6.19 . Psal. 94 12 , Mic. 6 9. Notes for div A57143-e3050 a Gen : 42 . 5● . Sect. 1. b Chap ▪ 8.7.9 , 2 ▪ 6.16.10 18.11 6 c Ch. 9.11 14 d Isa ▪ 26.9 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plato apud A. Gel. li. 6 c. 14. famosos la rones in his locis ubi grassati ●unt surca figendos compluribus placuit ut & conspectu deterreant●r alii ab iisdem facinoribus . ff . de poenis . l. 28. sect . famosos . unde & in Brutis & in rebus in a●imatis observata vindicta . vid. Pet. Erod . Dec●et . l. 2. Tit. 14. Zepper . de . legib . l. 1. c. 11. Pl. l. 29 c. 4. Plut ▪ de fortun . Ro. f Psal. 52.6 . Luk 17.32 . Act. 5.11 . Luk. 13.1.7 . Jer. 3.8 . Dan. 5.18.21 . Num. 16.38.40 . Sect. 2. Sect. 3. g Isa. 26.11 . h Rom. 10.3 Heb. 11.6 Non sunt bona quae non de radi●e bona procedunt ▪ Ea ipsa opera quae dicuntur ante fidem quamvis videantur hominibus l●u●abilia , ina●●● sunt-ut magna vires & cur●us cele●●●mus praeter viam . Aug. Enars ▪ in P●al . 3● . vide de Spirit . & hi● . c. 20. 2● , 26. Co●tra duas Epist. Pelag . l. 3. c. 7. ep . 106. de side & oper●bus . c. 14. contra Iulian ▪ lib. 4. cap. 3 i Nih lad ostenta●ionem , omnia ad conscientiam refert , P● . l. 1 epist. 22. Nil ilopinionis causa , omnia conscientiae faciam . Senec. de vita beata . c 20 k Ier. 3.10 l Acts 26.23 m Ruth 1.14 . n Exodus 8.8 . Exodus 9. ●7 , ●4 . o Psal. 78.34 , 37 p Semisauciam hac arque hac vers●re voluntatem Aug. confess . l. 8. c. 8. plerique ips●i● paenitentiae agunt ▪ Ambro. d● paenit . l. 2. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexi● . 2. strom . Irrisor est non paenitens qui adhuc agit quod paeni●er , &c. Isidor . de summo ●ono . Magnamrem pu●a unum hominemagere , praeter sapientem nemo unum agit . Caetera multifo●mes sunt . Senec. Ep 1●0 . Ambros. of●ic . lib. 2. c. 22. q Io●l 2.12 . Act. 11. 23. Psal. 57.7 . Eph. 3.27 . Psal. 86.11 . Heb. 13.9 . r Ioel 2.12 , 13. Isa. 55.6.7 . ●er . 31.18 . Hos. 3.5 . Psal. 130.4 . Acts 2 , 38. Matth. 3.2 . Isa. 64. ● . Sect. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Stro. l. 6. s Qui beneficiis nō ▪ intelligitur , vel plagis intelligatur . Cypr. in Deme●●ia . t Dan● animum ad loquendum libere ultimae miseriae . Liv. lib. 29. u.. Inops Sena●us Auxilii humani ad Deos populum & v●ta ver it , justi cū conjugibus & libe●ls supplicatum ire , & pacem expo●cere deū . Liv. l. 3. Cum stupe● caelum & are●annus nudipedalia denunciātur . Magistratus pu●pu ●as ponunt , fasces retro aver . tunt p●ecem indigi●ant , hostiam instaurant , Vide Tentu● . adv . physicos c. 16. Clem. Alex. stro . l. 6.6 . pag. 45.3 . Edit Heins . Sozom. l. 9. c. 6. Brisso . de formul . l. 1. x Perdidisti 〈◊〉 mala si nondū misera est didicisti . Sen. ad Helvid● perdidistis utilitatē calamitatis & miser●imifacti estis & pessim permansistis . Aug. de civ . Dei l. 1. c. 33. y Isa. 28.15 . z 1 King. 6.4 . a Psal. 18.23 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de seranumin , vindicta . b Vide Tertul. contra Ma●●ion . l. 2. c ▪ 13. c Vossius Rhetor li. 5. ca. 12. sect . 7. d Vide Gorraei definit ▪ medie . & Lau●eur . Sect 6. e Plutarch Apoph●hegm * Iosh. 23.19 . Iohn 4.22 . Eccles. 5.1 , 2. Gen. 35.2.3 . 1 Sam. 16.5 . Isa. 1.15.61 . f Quantum à praeceptis tantum ab auribus Dei longe sumus . Tertul. de Orat. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer . Illiad g 〈◊〉 Sacerdos 〈◊〉 fiat●um 〈◊〉 dicen●o su●sum cor●● . Cyprian de Oratione . i Isa. 64.7 . h 1 Sam. 7.27 . k Psal. 57.7.8 . l Psal. . 103.1 . ●●hr●●●0 . 19 m 1 Ioh. 5.14 . n 2 Sam. 7.25 . o Rom. 8.36 . Zach. 2 . 1● . Iob 37.19 . vide Aug. Epist 105. Et Epist. 121 , ca , 15. q Dei potentiam servi preces impedi●●ant . Hi●●on . ad G●udentium . q Act. 16.25 , 26. r Act. 12.5.10 . s 1 Kin. 18.41 . Fu●men de Caelo precibus suis contra hostium machin● mentum 〈◊〉 , suis pluvià Impe●ratâcum siti laborarent . Iulius Capitoli● . in Antonino ▪ vide Iustin. Martyr . Apol. 2 Tert●l . Apolog c. 5.39.40 . Et ad Scapulam . c. 4. Ioh. 11.40.43 u Revel 12.3 . x Gen. 3.1 . y 1 Pet. 5.8 . z Ester 4 16. a 2 Sam. 15.31 b 2 Chorn. 14.9 , ●1 , 12. c Gen. 32.25.28 . d Mat. 15.26.28 . e Iudg. 10.13.16 . f Heb. 13 . 8● g Iob 5.19 . §. 7. a Exod. 10.17 ▪ b Acts 8.24 . a 2 King. 2.21 . b 2 Sam. 24.17 , 25. c Exod. 32.31 , 32.34.9 . Numb . 14.19 . d Psal. 25.8.32.4 , 5.38.3 , 4.51 . e ●am . 3.39 , 40 § 8. a Hos. 4.14 . Psal. 81.11 , 12. Ezek. 24.13 . Rom. 1.24 , 28. Rev. 22.11 . Exaudit propitius , non exaudit i●atus : & ru●sus non exaudit propitius , exaudit iratus . — non parcit propitius , parcit Iratus . Aug. contra Julian , lib. 5. cap. 4. Parci sibi putat , cum excaecetur , & servetur ad ultimam opportunamque vindictam . Aug. in . Psal. 9. Ad u●ilitatem quosdam non exaudis , ad damnationem quosdam exaudis . In Psal. 21. Iratus dat Amanti quod malè amat , in Psal. 26. Magna Ira est quando peccantibus non irascitur Deus . Hieron . Ep. 33. Et in Psal. 140. Indignantis Dei major haec plaga . Cypr. de Lapsis . O fervum illum beatum cujus Emendationi Deus instat , cui dignatur irasci , &c. Tertul ▪ de patient . cap. 11. b Rom. 3.4 . c Exod. 9.17 . d Jer. 2.9 . e Levit. 26.18.21 ▪ 24 ▪ 28. a Isa. 9.12 . b Athe. l. 3. c , 13. Hag. 2.13 . a 2 King 5.1 . b Num. 31.22 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. Il 11 Qui se didebant arma tradebant . Caesar de Bello Gallico , lib. 3. d Venenum aliquando pro Remedio suit . Sen de Benef. l. 2. c. 18. Medici pedes & alas Cantharidis , cum sit ipsa morti●era , prodesse dicunt . Plut. de audiend . Poetis . a Isa. 8.21 . 2 Chro. 28.22 . Rev. 16.10 . b Mic. 7.9 . Levit. 26.41 . Jer. 10.19 . c A. Gel. l. 5. c. 3. d Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Plut. de Sanitate tuend . Sect. 9. b Vsque ad delictum hominis Deus tantùm bonus , exinde Iudex & severus , &c. Tertu . contra Marcion . l. 2. c. 11 , 14. a Verberat & lacerat , non est saevitia , certamen est . Senec. de Prov. c. 4. Tentationibus non vincitur fides , sed probatur . Cypr. de Mort. Aug. de Cir. Dei , lib. 1. cap. 29 , 30. l. 4. c. 3. 1 King. 22.34 . c Isa. 8.21 , 22. a 1 King● 8.38 b Mat. 9 17 c Hag. 1.6 Zach. 1.2 Sect. 10. a Arist. Rhe● . l. 1. Et polit . lib. 5. cap. 8. a 1 Sam. 15.9 . b Io●h . 7. ●1 . c Mark. 6.20 . a Acts 16.28 b 2 Kings 10.30 , 31 c 1 Tim. 1.15 Zeph. ● . 5 1 Reg. 17.31 Nehem. 13.24 a Alternae inter cupiditatē nostram & p●nitentiam vices sunt . Senec. de otio Sap. ca. 27. Maximum judicium malae mentis fluctuatio Ep. 120. Vir bonus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Ethic. l. 9. cap. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 8. cap. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Clem Alex. strom . lib. 4. Nulli servorum licet ex his quae dominus impera● quod placuerit assumere , quod displicuerit repudiare . Salvia● . de provid . lib. 3. b Luk. 18.11 . c Mar. 10.20 . d Qu uno peccavitomnium ●eu● est , peccans contra Charitatem in qua pendent omnis , Aug Epist. 29. Si pauca simulacra circumferat in una Idololatria est , 〈◊〉 the●sam trahat , lovis tamen plaustrum est ▪ Tertull. Vide Senec. de Bene●ic . lib. 4. cap. 26 , 27. lib. 5. cap. 15 ▪ a 1 Sam. 16.11 . b Exod. 10.26 . c Psal. 12.2 . Iam. 1.8 . Psal. 119.10 ▪ 128. Heb. 4.13 Gen. 17.1 . 2 Cor. 2.17 . Sect. 11. Ezek. ● . 1● . Rom. 1.18 . a Anima in corpore erit non vivendi causa sed dolendi Aug. do Civ . Deili . 13. c. 2. Prima mors animam nolen●em pellit à corpore , secunda nolentem retinet in corpore . Ibid. l 21. c. 3. b Psal. 90.11 Sect. 12. * Athenaeus . lib. 1. * Psal. 38.2 . Ezek. 16.63 . Ezek. 6.9.20 43. 1 Cor. 11.31 . Isa. 30.22 . a Psal. 14.3 . 2 Cor. 7. Omnis 〈◊〉 poenitet vex●ur secum . Aug. in Psal. 34. Arist. Rhet. Eph. 2 1.5 . Psal. 40.12 . Rom. 5.6 , 7.6.24 . 2 Cor. 3.5 . Ier. 6.10 . Rom. 8.7 . b Facile est memen●o , quo qui● velet , cedere possessio●e magne fortunae : facere & parare eam diffi●ile atque arduum . L●v. 2.24 . Corpora lentè aug●scunt cito extinguuntur . Tacit. Vit. Agric. A●bores Magna● diu crescere , unâ horâ extirpari . Q. Curt ▪ lib. 7. c Luk. 11.21 . Ier. 2 22. Mrl. 3.3 . 1 Ioh. 3.8 . Isa. 5● . 6 . Rom. 4.8 . H●b 9.4 . Mich. 7.19 . Sect. 13. * Ezek. 36.26 . Ier 21.18 . Ezek. 18.31 . Isa. 1.16 . Heb. 8 . 1● . * Lex jubet , Gratia juvat . Aug. Epist. 95. & Epist. 144. ct l. 3. contr . 2. Ep. pelag . ca. 7. Petamus ut det , quod ut habeamus jubet . in Exod. quest . 55. de bono viduitatis , cap. 17. Tacit. Annal. lib. 4. Sect. 14. R. Akika in pirke Aboth . Sueton in Calig cap. 34. Sect. 15. Gen. 43 . 3● . Psal. 68.19 . Ephes. 4.8 . Psal. 62.9.33.17.20.7 . 1 Cor. 8.4 . * Gen. 6.5 ▪ 2 Cor. 3.5 . Matth. 12.34 . Psal. 14.3 . a Psal. 369 b Matt. 19 . 17· c Psal. 119 . 68· d Prov. 10.2 . Matth. 4.4 . 1 Tim. 4.5 . e 1 Ioh. 5.20 ▪ Phil. 2.13 . Ier. 32 . 3● . Rom. 5.5 . f Eph. 2.8 , 9 , 10 Col. 2.11 , 12. g 2 Tim. 2.25 . Phil. 2.13 . h Eph. 1.5 , 6 ▪ Ioh ▪ 1.12 . i 1 Cor. 12.6 ▪ k 2 Cor. 1.3 . Rom 15.13 . l Concil . Milevit . can . 3 , 4 , 5. Concil . Arausican . secund . Aug. de grat . & lib. Arb. ca. 21 ▪ m Hos. 13.9 . n Amos 3.6 . Isa. 45.7 . Vid. Tertul. c●n● . Marcion . li. 2. ca. 14. Sect. 16. o Aug. de grat . & Il. arb . ca. 1.6 de grat . Christi ca. 25. cont . 2. ep . Pel●g . li. 4. c. 6. de perfect . justi●iae ca. 19. p Aug. de clv. Dei. li. 12. c. 9. Field of the church . l. 1. c. ● . q Aug. li. de patientia . c. 18. r 1 Cor. 2.12.14 . Matt. 11 ▪ 27. Ier. 31.34 . Vid. Aug. de grat . Christ. li 1. c. 13.14 . & ep . 143. s Ioh. 6 . 4● . Eze● . ● . 2● . Ier. 32.35 . t Aug. de grat . Christi c. 24. u Heb. 13.20 . Rom. 7.18 . Phil. 2. ●3 . x 1 Thes. 5.23 . 1 Pe● . 5.10 . Iude vet . 24. Ioh. 17.15 . y Vid· Aug. Enchi●id c. ●2 . de grat . & lib. arb . c. 6. & 17. Peto u● acciam , & cum accepero rursu● peto . Hieron . ad C●esiphont ▪ z Psal. 143.2 . Isa. 64.6 . a Phil. 1.6 . Heb. 12.2 . Sect. 17. phil . 1.15.16 . 2 King. 10.30 . Hosea . 1.4 . b 1 Sam. 21.7 . Mar. 6 . 2● . Act. 24.25 . Isa. 58.3 . Ma●th . 6.16 . Mat. 23.2 , 3. c Rebus ad ima t●ndentibus in Imo ponitur fundamentum ; Ecclesia vero in Imo posita tendit in Coelum , fundamentum ●●go nostrum ibi positum est . Aug. Enarrat . 1. in Psal. 29. d Ier. 2.21 . e Isa. 1.22 . Ezek. 22 . 18· f Ioh. 8.44 . h Rom. 2.24 . Iam. 1.14 . i Col. ● . 5 . Eph. ● . 22 . Iob 42.5 , 6. Isa. 6.5 . Heb. 12.20 . Iosh. 24 , 19. Greg. Sect. 18. * Medicina etiam invitis prodest . Sen. ep . 98 Quae per insuavit●tem medentur , emolumento curationis offensam sui excusant , & presentem insuriam superventurae utilitatis gratia commendant . Tertul. de penit . cap. 10. b Rev. ● 9. Heb. 1● . 11 . ●a . 27.9.48 ▪ 10. c Qu●squis volens d●tra●it sam● meae , n●lens addit m●rcedi meae . August . cont . literas Petiliani li. 3. cap. 7. Rhetor. l. 3. c. 4. Sen ▪ ep . 81· a 1 Cor. 4.7 . Rom. 11.20 . Ille discernit qui unde discernaris impertit , poenam debitam removendo indebitam gratiā largienda . Aug. contr . 2. ep . Pelag . l. 2. ca. 7. b Opulentissima me●alla quorum in al●o latent venae . Se ●p . 23. Altissima flumina minimo sono labuntur . Q. Curt. l. 7. c Ephes. 3.8 . 1 Cor. 15.8 . 1 Tim. 1.15 . 2 Cor. 3.5 . Rom. 7.18 ▪ Vide Aug. de grat . & li. arb . cap. 8. Isa. 9.6 . Psal. 119.24 . a Liv. lib 26. A Gel. l 7.1 . Valer. Max. l. 1. c. 2. b 2 Sam. 15.26 , 31. Isa. 47.3 , 4 , 15. 2 Chr. 20 6. Nehem. 2.3 , 4. Sect. 19. Bonus qui non tribuit quod volumus , ut tribuat quod malimus . Aug. ep . 34. Exdudiens Cardinem desiderii ejus , non curasti quod tune petebat , ut in mesaceres quod semper pe●ebat . Conf. li. 5. c. 8. Joh. 6.29 . Job 26.21.35.9 , 10. Heb. 12.29 . Isa. 30 33. * Calores ca●o ribus onerando deprimimus & sanguinis fluxli desusa i●s●per venula revocamus . Tertul. Sect. 20. Jer. 42.12.41.1 . Semper dies mali in seculo , boni in Deo , Aug. in Psalm 33. * Psal. 144.12.15 . Quidquid mihi praeter illum est ; dulce non est , quicquid mihi vult dare Dominus meus , auferat totum , & se mihi de● . Aug. Enarrat . 2. in Psal. 26. Hic quod vinum est non potest esse panis ; quod tibi Lux est , non potest esse potus ; Deus 〈◊〉 totum tibi ●rit . Manducabis Eum ne Esurias , bi●es Eum ne si●ias , illuminaberis ab eo ne sis Cacus , fulcieris ab ●o , ne deficias . Ib. in Psal. 36. Sect. 21 Notes for div A57143-e18320 a Pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legisse videntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Rev. 3.18.7.14 . Psal. 32.9 . Exod 28.2 . Zach. 3.4 . Psal. 45.8 . c Vid. Reynolds Conference with Hart. cap. 8. Divis. 4. & Aquin. in Heb. 13.10 . Ha●emus altare corpus viz. Christi . Hesych in Levit. li. 1. cap. 4. d Vid. Tertul. contr . Iudaeos . cap. 5.6 . & de oratione cap. 1. Aug. de civ . Dei lib. 10. cap. 5. & Epist. 49. Sect. 2. Orphano trophi sunt qui pare tibus atque sunstantiis d●●tit●tos minores sustentant & educant velut aff●●ctione patern . Cod. de Episa , & Cleric . l. 1 ▪ c. Tit. 3. ●eg . 32 & 35 Sect. 3. a Visitabo super omne● populos incircumcisos . Versio Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Septuag . * Herodot . l. 2. Ar●apanus apud Euseb. de praeparat . Evang . l. 9. c. 27. Orig. in Rom. l. 2. cap. 2. Cyprian de ratione Circumcis . Clem. Alex. Strom. l. 1. Pierii Hieroglyph . li. 6. Pe●er . in Gen. 17.13 . Valles . de Sacra philosophia . * Cameron . de Eccles. pa. 34. Nec hoc novum Scripturis sigrate u●i translatione nominum , ex comparatione criminum , &c. Tertul. contr . Judaeos c. 8. & cont . Marcion . li. 3. c. 8. Deodati . Heinsius . * Aug. lib. de fide & operibus c. 9. Tertul. ad martyres , c. 2. & 3. & de coron . Milit. ca. 3. & 13. de Habitu . mulieb . c. 2 de spectacul . ca. 24. & lib. de Idolatria . Apol· c. 38. Interrogatio legitima & Ecclesiastica . Firmilian . apud Cyprian . ep . 75. & ib. ep . 70. & 76. Salvian . li● 6. cod . de Episcop . Audient . l. 34. Sect. 1. Vid. Danaeum in Aug. Enchirid. cap. 42. & Brisson . L. Dominic . de spectac . Joseph . vicecomit . de Antiquit. Baptis . li. 2. Gatak . of Lots . p. 319. Espen . in Tit. digres . 9. Verbis obligatio contrahitur ex interrogatione & responsu . ff . de obligationibus & Action . L. 1. Sect. 7. & de verborum obligat . L. 5. Sect. 1. * De pacto Salis , vid. Paul. Fagi . in Levit. 2. & Pererium in Gen. 19.16.17.26 . Stuck . Antiquit. Con. viv . l. 1. c. 30. Sal duraturae amicitiae symbolum . Pierius lib. 31. §. 4. a Dignaris eis quibus omnia debita dimittis , etiam pro●issionibus tuis debitor fieri . Aug. Conf. l. 5. c. 9. Non ei aliquid dedimus , & tenemus debitorem . Vnde debitorem ? quia promissor est . non dicimus Deo , Domine redde quod accepisti , sed redde quod promisisti , Aug. in Psal. 32. Cum promissum Dei redditur Iustitia Dei dicitur . Iustitia enim Dei est quia redditum est quod promissū est , Ambros. in Rom. ● . Iustū est ut reddat quod debet . Debet autem quod pollicitus est . 〈◊〉 hac est Iustitia de qua praesumit Apostolus promissio D●i , Bern. de grat . & lib. Arbit . Licet Deus debi●um alicui det , non tamen est ipse debitor , quia ipse ad alia non ordinatur , sed potius alia ad ipsum , & ideo justitia quandoque dicitur in Deo Condecentia suae bonitatis , Aquin. part . 1. qu. 21. art . 1. Nulla alia in Deo ●ustitia nisi ad se quasi ad alterum , ut sibi ipsi debitum reddat secundum condecenc●a● b●nitatis , & ●e●●ibidinem voluntatis suae , Scotus 4. dist . 46. qu. 1. b Quid est Dei veri veracisque Iuratio nisi promissi confirmatio , & infidelium quaedam increpatio ? Aug. de Civ . Dei , lib. 16. cap. 32. Emittere manum est cautionem sive chirographum dare . ff . de probat . & praesumpt . I ▪ 15. Iunge ergo manus , & concipe foedus . Statius . Heus ubi pacta fides , commissaque dextera dextrae . Ovid. Justitian . Institut . de verbo●ū obligat . Sect. 1. I. 3. ff . de obligat . & Action . Sect. 2. Sect. 5. Inversá occasione ebullire saniem quae latebat in ulcere , & excisam non extirpatam arborem in sylvam pullulare videas densiorem . Bern. Serm. 2. in Assum . Mariae : Masora sepes legi : Decimae divitiis : vo●a sanctimoniae ; silentium sapientiae , Pirke Aboth . Sect. 6. Sect. 7. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dionys. Halicarnass l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Polyb l 6. Vid. Veget de re Milit lib 2. Tertul. de Corona mil. c. 11. L. 2. ff de his qui notan●ur infami●●ect . Miles & notas Go●ho●tidi in L. 2. ff de Veteranis . Lipsu not a● li. 15. Annal Tacit praemia nunc alia atque alla emolumenta notemus Sacramentorum . Iuvenal . Satyr . 16. Lips. de Milit. R●m . lib. 1. Dial. 6 b Liv lib 35. Appi●n . in Iberico & Lybico . Pol. b. li 3. Tertul Apolog. c● . 8 Florus lib. 4. c Vid. Tertul de Coron Milit. ca. 11. d Cingere est militare , apud Plaut . omnes qui militant c●●ctisunt . Servius in li 8 Enead unde Cingulum marti sacrum test● Homero Iliad 2. Et stare discinctum erat paenae mili atis genus ●ue●on in 〈◊〉 v●d l. 2● . 38 & 43. ff de Testamento militis Suidae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 un●● dicitur Deus B●l●eum regum dissolvere . Iob 12.18 Vid Stuck . Antiq. co●viv li. 2 c 19 & Pined in Iob 12.18 . Tolet. Annot 62. in Luc. 12. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dion de Catilina , li. 37. Ita se ad Romanae sedis obedientiam obligant Archi●piscopi , cum pallium acc●piunt . Decret . Greg. de election . ca. significa & ad Confilii Tridentini doctrinam Jesuitae in voto professionis . Hospin . Hist Iesuit fol. 57. & Hubaldus quidam apud Augustinum juravit se nec matri n●c fratribus necessaria subministraturum . C. 22 quaest . 4. cap. Inter caetera . vid. Euseb Hist. Eccles. l. 6. c. 8. Sect. 8. * A●terius esse non possunt ●isi diabol . quae D●i n●n sunt . Tert. de Idol●l . cap. 18. & de Habit ▪ mulieb . c. 8. de cultu s●e min. cap. 5. Ne●●o i● custra host●um transit nisi projectu d● mis , nisi d●sti●utis sig●● & Sacramentis principis sui , nisi pactus simul perire . Tertul. de spectac . ca. 24. Mane p●ger ster●is , surge , inquit avaritia , ●●a surge , negas , instat surge inquit ; non qu●o , surge . Pers. Satyr . 5. Vt Lysimachu● se ob f●●g●dae p●t●m hostibus ●edit . Plutar. lib. de tuendà sanitate . a Nemo venenum temperat selle & elleboro , sed conditis pulmentis , & b●ne sa●oratis , & plurimum ●ulcibus id mali inj●cit . Tertul. de specta . c. 27. Insusum del●ctabili cib● bol●torum v●n●num . Tacit. Annal. li. 12. b Vid. A Gell. lib. 3. ca. 9. Omni●●ll● se● sorti● , seu honesta , seu sonora , seu canora , seu subtilia pro●nde habe ac si still cidia mellis de ●●batu●●u●o ventuato , nec ●anti gulam sacias voluptatis quanti peritu●um . Tertul. Ibid. Sect. 9. Tertul. de orat . cap. 10. Duorum pluriumve in idem placitum consensus . Vlpian . L. 1. ff . de pactis unde mutua ex f●le data & accepta oritur obligatio . Voluntatis est suscipere necessitatis consummare . Paul. Leg 17. ff . Commodati . Sect. 10. a Servi pro nullis haben●ur . L. 1. F. d● Jure de liberandi & L. 32 de Regulis juris . Sunt Res Domini , & quicquid acquirunt Domino ac●uirunt . Instit. lib. 1 Tit. 8 & . Leg. 1 de ●is qui sui aut alieni Juris sunt . ff . Lib. 1 & lib. 41. c. 10. Sect 1. Nihil suum habere possunt Instit. li. 2. T. 9 non debent saluti dominorum suam anteponere . D. 1. Sect. 28. ff . de Sepatusconsulto Silaniano . Xerxis servi exo●tâ tempestate in mare desiliuni ut Demini sui salu●i consulant . Heredot . lib. 8. Socrati cum multa multi pro suis facultatibus efferrent . Aes●hines pauper Auditor , nihil inquit dignum te quod dare tibi possim inve●io , & hoc uno moch pauperem me esse sentio . Itaque dono tibi quod unum habeo , Meipsum , He● munus rogo quale●unqu● est boni consulas , cogitesque alios cum mulium tibi darent , plus sidi reliquisse ▪ Seneca de Benef . li. 1. cap. 8. b Sunt quadam quae etiam non volentes debemus : quadā etiam quae nisi vo●erimus non debemus , sed postquam es Deo promillimu● necessario ea reddere constringimur . Aug. Ambr , Aquin. E●asm . Calvin Beza , Piscator , Musc. Es●i●s , Cor. ● Lipid Tirinus . De hujusmodi votis vid. Gre● Tholosan . de Repub. l ▪ 13 ▪ c 5 & syntag . jur●t lib. 24. c. 10. Se●arium in li. Judic c. 11. qu. 13 Pined . in Job 22 , 27. Seld. of Tithes cap. 3. Brisson de formul . l. 1. a L , 57. ff . de obligat . & Actionib . Nulla voluntas errantis est L. 20. ff . de aqua & aquae L 116. de Reg. juris . b Votum voluntas est spontanea . Tholos . Syntag . juris , l , 24. cap. 10. Sect. 1. L. 219 de verborum sign●ficat . Hostiae ab animo libenti expostulantur . Tert. ad Scap. c. 2. c L. 5. de Con. Legibus vide Tholos . Syntag . Juris lib. 21. c. 5. Vide Rec●ium de Reg. juris Reg. 69. Sect. 4 a L. 185 ff . de Regulis Juris . & L. 188. & de con●●tionibus institutio num . Leg. 6. & 20 de con●itionibus & demonstr●t . L. 3 & 20 & de obliga● . & action . L. 1. Sect. 9. b Q●ae fact● laedunt pi●tatem existim●tione● , verecundiam nostram , & ut generaliter dixerim ) contra bonos more 's fiunt , nec f●cere nos p●sse credendum est . Papinian L 14 15. ff . de condition . Institut . Pacta quae contra bonos more 's siunt nullam vim habere indubitati juris est . L 6. & 30. Cod. de pactis . Generaliter novimus tu●pes stipulationes nullius esse momenti . L 26. ff . de verbor . obligat . & de legatis & fidei commissi . Leg. 112. Sect. 3.4 . Impia promissio est quae scelere adimpletur : Iuramentum non est vincul●m iniq●itatis . vid. Caus. 22. q● 4. Praesta●e fa●co● p●sse me fidem si scelere ca●eat inter●un scelus e●t fide● . Senec. Hae demum impositae operae intelliguntur q●ae sine turpitu●●●e p●aestari possunt . ff . de operis libertorum . L. 38. c Filius familias vel servu● sine pa●ris Dominive autoritate vot● non obligantur . L. 2. Sect. 1. ff . de pollicita●ionibus . Sect. 12. Qui per delict●rum paenitentiam insti●uerat Domino sansfacere , diabolo per aliam paenitentiae p●nitentiam sati●faciet , eritque 〈◊〉 magis perosu● Deo quan●oaemulo ejus acceptus . Tertul. de paenitent . c. 5. Sect. 13. Dike of the deceitfulnes of the Heart , c. 20 Quos vides petul●●ter & procaci●●r insul●are servis Christi sunt , in t is plurimi qui illum interitum clademque non evasissent , nisi servos Christi se esse finxissent . De civit . Dei. li. 1. ca. 1. Ejecta in naufragi● dominorum adhuc sunt , quia non eo animo ejiciuntur quod eas habere nolunt , sed ut periculum effugiant . ff . lib. 41. L. 9. Sect. 8. & L. 44 Semisauci●m bac atque bac jactare voluntatem . Aug. confes . l. 8. c. 8 Quid tam congruum fidei humanae quam ea quae inter eos placuerunt servare ? Ulpian . L. 1 ff de pactis . Obligatio est Iuris vinculum quo necessitate astringimur alicujus solvende 〈◊〉 . Instit. lib. 3. T. 14. Vid. Gregorium . Tholos . de Repub. lib. 8 cap. 8. Sect. 15. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristo● ▪ de gener & corrupt . lib. 2. cap. 2. Hinc qui vitam agunt mollem , remissam , voluptuariam , in hanc & illam partem flexilem dicuntu● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrys. Rom. 13.14 . & Suidae , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ejus a●mum qui nunc luxu●●â & lascivâ diffluit , ro●und●m , Terent. Heauton . Messallina facilitate Adultererum in fastidium versa ad incognite● libidines p●ost●ebat . Tacit Annal ▪ l. 11. Eruptiones lasciviarum Tert. Apol. ca● . 31. The Scripture calleth it weaknesse of Heart . Ezek. 16.30 . and so the Phylosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ethic. lib. ● . c. 8. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Homil. 13. ad popul . An●ioch . d Spumeus , & fervens & ab ob●ce saevior ●bit . Ovid. Senec . nat . quaest . ●● . 6. ca· 17. Vid. Chrysost. in Psal. 113. * In faederibus eosdem ●micos atque inimico● habere solent faederati , quod ex Cicerone & Livio observavit . Brisson . de formul . li. 4. Quis miles ab infaederatis ne dicam ab h●slibus reg●bus de●ativum & stipendum capt●t nisi plane deserior & ●r●nsfuga ? Tertul. de Praescript . cap. 12. Bernard . serm . 3. de Evangelio septem panum . * Vid. Bern. serm . 1. in Anunciat . Mariae . & serm 2 de tribus testimoniis . & ser. 2 in die Pentecost . serm . 2. i● sestiv . omnium sanct . ser. 5. in dedicat . Eccl. serm . de quatuor modis orandi ser. 8.23 . & 85. in Cantic . de natur . & dignit . divini amoris . c. 11. vid. etiam Mich●lis Medinae a Polog●ā pro Joanne Fero adversus Dom. Soto criminationes ap●d Sixt. senemsem . Biblioth . li. 6. Annot . 210. Notes for div A57143-e28950 Sect. 1 a Vid. Gul. Stuc. An●iq . Convival lib. 1. cap. 33. Wee●se exercit ▪ Ceremon . l. exercit . 13. quamvis alii al●ter distinguant . Cornel. A Lapid in Syn●p . c. 1. Levit Torniel . An. 2545. sect . 21. Pine l. in Io● . 1.5 Alex. Hales p. 3 qu. 55. & memb . 4. art . 8. sect . 3. Sect. 2. b David omnes s●re Psalmos in quibus Dei auxilium implorat , gratiatum actione claudit . Mu●● in Psal. 10.16 . c Cives habent propinquam fructuosamqu● provinciam quo facile excurrant , ubi libentur negotium gerant : quos illa mercibus suppeditandis cum quaestu compendioque dimittit , &c. Cicer in Verr. 3 Huiusmodi nobile Emporium erat Tyros Phaeniciae urbs . Ezek. 27.12.24 . de quare●ione Lucanus , primi docuere carinis Ferre cavis orbis commercia . d Gratiarum cess●t decursus , ubi recursus non fuit . ●e●n . serm . 1. in cap. Iejunii . Ad locum undèexeunt gratiae revertantur●dem ser. 3. in vigili nativit ▪ & Sect. 3. c Ab aeterno per praedestinationem in aeternum per glorificationem , Be●nard serm . 2. in Ascens . Dom. a Qualem te paraveris Deo , talis oporter appareat tibi Deus . Bern. in Can● . serm . 69. Sect. 4. g Deus suam gloriam quaerit non propter se sed propter nos . Aquin. 22. qu. 32. art . 1. ad 1 m. h August de nup. i iis & concupis . lib. 2. cap. 16. Omnia propter se ipsum fecit Deus , omnia propter suos . Bern. ser. 3. in die Pentecost . h August de nup. Est in malorum potestate peccare ; ut autem peccando hoc vel hoc illa malitia faciant , non est in illorum potestate , sed Dei dividentis tenebras , & ordinantis eas , ut hinc etiam quod faciunt contra voluntatem Dei , non impleatur nisi voluntas Dei Aug. de prae . Sanet . c. 16. vid. etiam ep . 69 q. 6. ep . 120. c. 2 epist. 141. l. 2. qu. sup . Exod. qu. 18. lib. 83. quaest . 27. de Civit. Dei. lib. 11. cap. 17. Sect. 5. Jure gentium servi nostri sunt qui ex ancillis nostris nascuntur . Leg. 5. D. de statu Hominis . & Leg. 28. de usuris & fructibus . Ibid. b Si mihi irascatur Deus , num illi ego similiter redirascar ? non utique sed pavebo , sed contremiscam , sed veniam deprecabor . Ita si me arguat , non redarguetur a me , sed ex me potius justifi . cabitur : nec si me judicabit , judicabo ego eum , sed adorabo . Si dominatur , me oportet servire ; Si imperat , me oportet parere ; nunc jam videas de amore quam aliter 〈◊〉 ; N●mcum amat Deus non aliud vult quā●mari . Bern. serm . 83 ▪ in Cantic . k Quis coram Deo innocens invenitur qui vult fieri quod vetatur , si subtrahas q●od timetur ? Qui gehennas metuit , non peccare metuit sed ardere ; ille autem peccare me●uit , qui peccatum ipsum sicu●gehennas odit . Au. Ep. 144. Bernard ser de Trip. ●●hae● . Vere Chrstianus est qui plus amat dominum quam timet gehennam , ut etiamsi dicat illi De●s ▪ ute●e deliciis carnalibus sempiternis & quantum potes pecca , nec morietis nec in gehennam mitteris , sed mecum tantummodo non eris ; exhorrescat et omnino non prece● ; non jam ut in illud quod timebat non incidat , sed ne illum quē sic amat offend●t . Idem de Catechizand . Rudibus . c. 17. de natur & grat . c. 57. con● . 2 Et Pelag. l. 1 ▪ c. 9. & l. 2.69 . a Per modum pigneris , licet non per modum mancipii . Leg. 2. Cod. de postliminio Reversis , &c. nempe servi sunt quoad solvatur pretium Redemptori . Si quis servum captum ab h●stibus Redemerit , protinus est Redimentis . L. 12. sect . 7. F. de captivit . b Fructu●rius nihil facere debet in perniciem proprietatis . L. 13 sect . 4. F. de usu fructu . Sect. 6. Plu●●rch . de capiend ex Hos●ibus utilitate . Arist. Probl●m . sect . 27. Apud poetas Clarissimos laudes Deorum inter Regalia convivia c●neb●ntur . Quintil. lib. 1. cap. 10. nec aliter veri Dei liudes in conviviis Christianorum . Tertul . Apolog. cap. 39. Cyprian lib. 2. Epist. 2. Sect. 7. Quintil. Insti . ●i . 10 cap. 3. A. Gelli . l. 1. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aeschy●us apud Plut. de Aud. Poetis . Dicta sactis desicientibus erubescunt . Tertul. de pat●ia cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. S●●om . l. 7. Deum colit , quisquis imitatus est . Senec. Epist. 95. Vid. Chrysost. Hom. 25. in Math. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sect. 8· Seneca de Benefic . li 3. c. 3. Liv. lib. 22. Vid. Field of the Church . li. 1. cap. 1. Plutarch . lib. de E. Qui curat esse nisi propter te . pro nihilo est , & nihil est . Qui vult esse sibi & non tibi nihil esse incipit inter omnia Bern. serm . 20 in Cant Eo quisque pessimus quo optimus , si hoc ipsum quod est optimus adscrib●t sibi . serm . 84 in Cantic . Sect. 9. a Magna est gratia quae tribuiturhominib●s vehemen — ter egentibus , & in rebus magnis & difficilibus & cum quis beneficiū alicui dat aut solus , aut primus vid. Arist. Rhet. lib. 2 c. 7 itaque in hujusmodi benefactores admissa gravius vindicantur . L 1. de obsequiis parentibus & pationis prae●●āt ▪ D. & L. 28. de poenis . sect . 8. b Pretiosam vestem exigua quaevis macula turpius decolórat . Nobis ad immundiciam minima quaevis inobedientia sufficit , &c. Bernard . ●er . de triplici custodia . c Est locus ubi vere quiescens & quietus cernitur Deus , lo●cus omnino non judicis ▪ non magistri ; sed spousi - sed heu rara hora & parva mora . Bern. ser. 23. in Cant. Mens ineffabili ve●bi illecta dulcedine quodammodo se ●●bi suratur , imó rapitur atque elabitur a scipsa ut verbo fruatur — dulce commercium , sed breve momentum & experimentum rarum . Ibid. serm . 85. vid. etiam serm . 83 ▪ 〈◊〉 serm . 1.3.31 . a Illa domus l●etiti●e est , ista militiae . Illa domus laudis , ista orationis . Bern. serm . 2. in dedicat ▪ Eccle. Sect. 10. Ipse sibi omnia . Tertull. contra Prax●am cap. 5. Sect. 11. * Difficultatem quae●●ionis cur alius sic alius vero sic m●r●uus est , velu● non solven ●o sol●it Apostolus● Et hujus profunditati● horrotem usque abh●●per●uxi● ut dic●●et , etiam c●jus vult mis●r●●●r , & que ● vult obdu●at . August . contra 2. Epist. Pelag. l. 2. c. 7. & l. ● . c. 6. Cur in diversa cau●●idem ju●●icium nisi hoc vo lo ? d● Dono pe●sev . c. 8. de pecca● ▪ meritis & remissi . l. 2. cap. 5. a Iustinus Martyr de se faretur , se conspecta Christiano rum in morte Const●ntia col legiss● veram esse quae apud ipsos v geret pietatem . Apolog . 1. Illa ipsa obstinatio quā exprobratis magist●a est . Quis enim non contemplatione ej●s concutitur ad requirendum . quid in●us in ●esit ? Quis non ubi requisivit accedit ●ubi accessit , pati exoptar , Tertul. Apolog. c. ult . Sect. 12. Oportebat quidem si fieri posset revivere me ( ut ita loqu●r ) denuo quod male vi●i sed faciam recogitando q● reoperando non possum . Bern. Serm. de Cant. Ezekiae . Consilium futuri ex pretcrito veni● . S●nec . ●p . 83. Sect. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Achaeus Eretrieus . apud Athenaeum lib. 6 cap. ●0 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clearch . apud Athen. lib. 14. cap. 1. b Conflictus miserabilis . Aug. de nupt . & concupis . l. 2. c. 1. Quo quis pejus se habet , minus se●●it . Senec. Epist. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. ●●bet . l. 2. c. 5. Sollicitus incipit ambulare cum deo suo , & ex omni par●e scru●aturne vel in levis●●ma re tremendae illius Majestatis offendatur aspectus — Sic ardens & lucens nondum in domo se esse confidat , ubi sine omni timore vento●um accensum lumen soleat deportari , sed memi●e●it se esse sub dio , & utraque ma●u sludeat operire quod portat , &c. Bernat . ser. 3. in vigil . nativ . a Non quiesco nisi osculetur me osculo oris sui . Gratias de osculo pedum , gratias & de manus ; sed si cura est illi ulla de me , osculetur me osculo oris sui . Non sum ingrata , sed A●o , accepi f●t●●r metitis potiora , sed pro●sus infe●io●a votis ; desideri● f●ro● , n●n ratione , &c Be●n●rd . ser. 9. in Cant. * Testimonium credibile nimis gusta●ae sapientiae est esu●●es ipsa tam vehemens . serm . 2. de duabus mensis . Non extundit desider●um Sanctum foelix inventio ●ed extendi● , &c. ser. 84. in Cant. Vide si● Claudii Espeneaei libellum de Languore spirit . cap. 3. & 4. Sect. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Rhet. lib. 2. a In eodem prato Bos herbam quaerit , c●nis leporem , Ciconia Lace●tu● . Senec. Ep. 108. b Multae gentes ob sp●cialia ▪ quaedam peccata infames ; unde illud , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suid. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Baeotii , Pharselii , Thessali , ob voracitatem . vid. Athenae . l. 10 , Isauti & Arabes ob la. trocinia . Dion . l. 55. Ammia● . Marcel . l. 14. Theodos. Cod. de fer●is l 10. &c. Plin. l. 6. c. 28. S●r●bo lib. 16. Diode● . Sicul. l. 3. Qui m●ncipia vendunt , nationem cujusque in venditione pronunciare debent — Praesumptum etenim est quosdam servos malos videri , quia & natione sunt quae magis infamis est . Leg. 31. sect . 21. D. de Aedilitio Edicto . Athena●um lingua●a Civitas . Tertul. de Anima . c. 3 ▪ Hinc Adagia . Cretensi me●dacior ▪ Paeno persidior , Scytha asperior , Sibarita fastuosior , Miletiis effaeminatior , &c. Vid. Erasm. in inito Chiliad . & Alex. ab Alex. genial ▪ l. 4. cap. 13. Arist. Rhet. lib. 6. cap. 7. Liv. lib. 45. b Quod quadrupsum ●eddat Zacheus , vide●u● quibusdam potius exabundantia pi●t●tis quam ex vi legi●fecisse . Lex enim quadr●pli p●●num in una tantum su●●i specie statuit , Exod. 2● ▪ 1.4 Vide Mal●onat , & Lu●am . Brugens . S●n● quod an edictū praetoris , attinet , videtur tantum in duplum teneri , l. 1. P. de Pu●lican●s . At non fr●ter ejus c●gnomen●o Felix pari modera●ione age●at , 〈…〉 Iudaeae impositus , & cuncti malefacta sibi impune ratus , ●anta potentia , ub nixo sacit . Annal. l. 12 Antonius Felix per omnem ae yitiam ac li●idin●m jus Regium servili ingenio exercu●● D●usilla Cleopatrae & An●o●ii nepte in motrimonium accepta . Tacit. , Hist. l. 5. vide Ioseph . antiq . l. 20. c. 5· Liberti ejus potestatem 〈◊〉 adepti stup●is exilio , caede , proscriptionibus omnia saedabant ▪ ●x quibus Feli●em legionibus Iudaeae praefecit . Sext. Aur. uictor . in Claudio . Notes for div A57143-e38380 a Su● potestate delectar● , velat Bonum s●um s●●i ipsi ●ssent à superiore communi omnium beati●ico bono , ad propri● defluxerunt , &c. Aug. de Civit. Dei. lib. 2. c. 1. Cunt causa mise●iae malorum Angelorum quaeritur , e●●erito 〈◊〉 quod ab illo qui Summe est aversi adsei●so● con versi sunt qui non Summe sunt , & Ibid. c. 6. lib , de vera Relig. c. 13. de Genes . ad Lit. lib. 11. cap. 14. & 23. Aquin part . 1. q. 63. art . 3. ●t seemes that there was no other way for Angels to sin , but by Re●le● of their understanding upon themselve● ▪ when being held with admiration of their own sublimity and honour , the memory of their subordination to God , and their dependency on him , was drowned in this conceit , whereupon their adoration , love , and imitation of God could not choose but be also interrupted Hooker l. 1 sect 4. Sect. 2. Sect. 3. Fiden●iam pariunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vi de Arist. Rhet ▪ l. 2. c. 5. Ex arbitrio , non ex Imperio . Tertul , contr . Psychic . cap. 13. v. de de praescript . ca. 6 Se●● . 5. Sect. 5. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . An●t . apud Euseb . de praepat Evang. lib. 13. §. 7. a In Idololatria mendacium , cum tota substantia ejus mendax sit . Tert. de Idololat . ca. 1. unde Idolatrae dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cle. Alex. in Protreptic . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihilitates , nomen generaliter nihil sonat , quod apte idolis tribuitur . Mercer . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophoc . in Aja . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Apop . Sect. 7. a Nihil Rex majus minari male parentibus potest , quā ut abeat è Regno . Senec. Epist. 80. Tua me non satiant nisi tecum . Be●n , soliloq . Ubi bene erit sine illo ? aut ubi male esse poterit cum illo ? Bern ser. 1. de Adven Dei. Ditior Christi paupertas cunctis . Id. ser. 4. in Vig nata . Bonum mihi Domine in Camino habere te mecum quam esse si●e te vel in coelo . Idem . a Nolite sperarare in iniquitate noli●e peccare in spe . Be●n . ser. 〈◊〉 Ad●ent . In vii● custodiet , nunquid in p●aecipitiis ? Be●n ser. 14. in Ps● . Qui habit . b Vid. Aug. de● Opere Mona . & qu●n Gen. lib. 1. qu. ●6 . a Dii prohibebunt haec , sed non propter me de coelo descendent . Vobis dent mentem o●ort●t ut prohibeatis . Li●●l 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut , 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instit. L●c●nic . b Patrem mise ricordiarum patrem esse necesse est etiam mise●orum . B●rn . se● . 1. in ●●st . om●i● S●n. Vites arbo●ibus applicitae inferiotes prius apprehendendo ramos in cacumina evadunt . Quin●il . lib. 1. Hedera dicta quod Haereat . Festus . § 8. Mendici cum ●leem osynam petunt , non preciosa● vestes ostendunt , sed seminuda membra , au ulcera si habuerint ut ●ltius ad misericordiam videntis animus inclinetur . Bern. ser. 4. de Advent . b Leg ▪ 19. Cod. de Sacros . Ecclesiis , & Leg. 46. ( od . de Episcopis & Cler sect 1.3 . Vid Tholos . Syntag Juris . ●i 15. cap. 28. a David homines in angustia consti●utos & oppressos aere alieno in su●m ●u●elam suscipiens , Typus Christi ●st publicanos et peccatores recipientis . Gloss. Philolog . Sacr. lib. 2. pag. 424. Parentum amor magis in e● quorum miseretur inclinat . Senec. Epist. 66. b Tu●el●ae vis est & potestas in capite libero ad tuendum cum qui propter , ae●atem suam sponte se defendere nequit . D. de Tutelis . L. 1. Sect. 9. Vt aqu● prius cal●●ict● , dein in pu●●u● demissma , sit ●●igidissi●● . C●s●u . in Athenaeum . lib. 3. c. 35. & Plutarch . Symposiac . l. 6. q. 4. Aug. Confess . lib. 5. cap. 8. Sect. 10. Si vera sit gratia , id est , Gratuita , nihil invenit in homine cui merito debeatur , &c. Aug. lib. de patie●t . ca. 20. vid. cont . Julian . lib. 6. cap. 19. de peccato orig . cap. 24. de Grat. ●t lib. Arbit . cap. 5. de natur . et grat . cap. 4. de corr●pt . et gra . cap. 10. Epist. 105. et 106. et alibi passi● . Temere in t●li negotio vel prius aliquid tribuis tibi vel plus . et magis amat , et ante , Bernard , serm . 69. in Can. Ex se sumit materiam et velut quoddam seminarium miserendi-miserendi causam et originem sumit ex proprio : Judicandi vel ulciscendi magis ex nost●o : Idem serm . 5. i● natali Dom Aristot. Rhet. lib 2 ▪ cap. 2. Sect. 11. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer ▪ Iliad ▪ ● . Quae in praese●● Tiberius civiliter habuit , sed in animo revolvente iras , etiamsi impe●us offensionis languer●t , memoria valebat . Tacit . Annal. l. 4. Non enim Tiberium quamvis triennio post caedem Sejâni , quae cae●eros mollire solent , Tempus , preces , Satias mitigabant , quin ince●●a & abolita pro gravissimis & recentibus puniret . Anal ▪ lib. 6. vid. Aristot. Ethic. lib , 4 ▪ cap. 11. a Gravi● quaedam inter virtutes videtur orta con●emio Siquidem veritas et justitia mise●um a●●tigebant ; pax & misericordia judicabant magis esse parcendum , &c. vid. Bern ▪ serm . 1. in Annunci . Sect. 12. a Peccatum quod inultum videtur , habet ped●ssequam poenamsuam ut nemo de admisso nisi amaritudine doleat . Aug. de Continent . cap. 6. Memoria Testi● , Ratio Index , Timor carnifex . Be●nerd . ser. de villico in qui●a●i ▪ b Omne malum aut Timo●e aut Pudo●e natura suffudit . Tertul , Apol. cap. 1. Perturbatio animi respic●●ntis peccata sua . respectione perhorrescentis : horrore e●ubeseenti● : c●●bescentia . cor●i●entis ▪ Aug. in Psal. 30. Con. 1. c. Morbus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Galen . Habitus corporis contra n●turam qui usum ejus ad id ●ac●● deteriorem , cujus causa natura nobis ejus corporis sanitatem dedit . Leg. 1. sect . 7. D. de Aedilitio Edict . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Eth. l● . c. ult . Tabificae mentis perturba●iones , Cic. Tu●cul . quaest . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aristot. Ethic. l. 3. cap. ult . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Polit. lib. 2. Naturalia desideria sinita sunt ; ex fals● opinione nascentia , ubi desinant non habent , &c ▪ Sen. Ep. 16. ex libidine orta sine Termino sunt . Epist. 39. Infl●tus & Tum●ns animus in vitio est . Sapientis animus nunquam turgescit , nunquā●ume● . Cic. Tuscul. quaest , l. 3. Invidus alterius rebus macrescit opimis . Horat. ●● ep . 2 , O curvae in terras Animae et Coelestium inane● . Pers. Vt Corpora verberibus , ita saevitia , libidine , malis consul is animus di●●ceratur . Tacit ▪ Anal , l. 6. Sect. 13. Cecidimus super acervum lapidum & in luto : unde non solum inquinati sed graviter vulnerati et quassati sumus Bernard . ser. 1. in Coena dom . Cecidimus in carcerem luto pari●er et l●pidibus plenum , captivi inquinati , conquassati . Idem , ser. 2. in octav . Paschae . Libens aegrotat qui medico non credit nec morbum declinat . Arist. Ethic. lib. 3. O fortes quibus medicus opus non est : sortitudo ista non sanitatis est sed insaniae nam & phrene●icis nihil fortius . Sed quanto majores vires , tanto mors vicinior . Aug. in Ps. 58. Sect. 14. Medicos civitate donavit Julius Caesar. Sueton. in Julio , cap. 42. Vis morborum pretia medentibus ; Fo●i Tabes Pecuniam advocatis fert . Tacit. Annal. lib. 11. Sect. 15. Pol me occidistis amici , Non servastis alt Horat. Molestus est somnium jucundum vi . denti qui excitat . Sen. ep . 102. Oratio de conscientia procedit . Si cons●ientia erubescit , erubescat oratio . Si spiritus reus apud ●e sit , erubescit conscientia . Tertul. exhort . Castit . c. 10. Sect. 16. Sect. 17. Venire ad Christum , quid est aliud q●am credendo convert ? Aug. de grat . et l. arbit . ca. 5. Transfugas arboribus suspendunt . Tacit . de morib . Germ. Transfug●s ubicunque inventi ●uerint quasi hostes interficere licet . l. 3. S. 6. ad leg . C●rnel . de Sicariis . D. et l. 38. D. de paenis S. 1 , et l. 19. l. 38. D. de captivis et postliminio . et l. 3. de Re militari . S. 11. l. 7. a Eorum qui peccant antequam deum noverint , antequam miso●ationes ejus experti sunt , antequ●m portaverint jugum suave , et onus leve , prinsquā devotionis gratiam et consolationes acceperint Spiritus sancti ; corum inquam copiosa Redemptio est : at eorum qui post conversionem suam peccatis implicantur ingratiacceptae gratiae , et post missam manum ad aratrum retro respiciunt tepidi et carnales sacti-Eorun utique per paucos invenias , qui post haec redeant in gradum pristinum , - nec tamen si quis hujusmodi est , desperamus de eo , tantum ut Resurge●e velit cito . Quanto . n. diutius permanebit tanto evadet difficilius . Bernard . serm . 3. in Vigil . vid. ser. 35. in Cant. Aug. de civ . dei . lib. 16. cap. 30. Isid. Pelut l. 1. ep . 13. Vid. Bezae Annotat . in ● Joan . 5.16 . Vid. Isidor . Pelut . lib. 1. Ep. 59. Beza , Calvin , Car●hwrig●t , against the Rhemists . Chemnit . Deodati . Chrysost. & Theophylact. Broughton Explicat . of the Revel . cap. 21. pag 301.302 . Sect. 18. Cum quis propter nullam aliam causam donat , quàm ut libertatem & munificentiam exerceat , Hae● propriè Donatio appellatur . Iulian. D. de Dona●ionib . lib. 1. a Sub lege est qui timore supplicii quod lex minatur , non amore justitiae se sentit abstinere ab opere peccati ; nondum liber nec alienus à voluntate peccandi . In ipsa enim voluntate reus est , qua mallet si fieri posset non esse quod timeat , ut libere faciat quod occulte desiderat . August . de nat . & grat . cap. 57. Et infra . Omnia fiunt facilia charitati , cap. 69 , non est Terribile sed Suave mandatum . De Grat. Christi , lib. 1. cap. 13. Suave fit quod non delectabat . De peccat . merit . & Remis . lib. 2. cap. 17. Contr. 2. Epist. Pelag ▪ lib. 1. cap. 9. lib. 3. cap. 4. de doctr . Christi , lib. 1. cap. 15. de spiritu & lit . cap. 3. §. 19. Notes for div A57143-e52130 §. 1. Adricomius , in N●p●alim . 64. Brocard . Hieron . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A●●enaeus . lib. 1. cap. 23 Vid l. 4. ss . de Censibus . §. 2. §. 3. §. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . Apoph●heg . Sect. 5. Seneca . Spiritu● noster . clariorem s●num reddit cum illum Tula●er longi canali● angust as tractum pa●en●iore novissime exi●u essundit . Seneca Epist. 108. * Hier. in Ezek. 49. Pagnin in Thesaur . W●se●●s de m●nsur . Heb li. 1. ca 1 Sect. 6.7 . B●z in Matt. 17.14 . Iun. in Gen. 23. Masius in Iosh. 7. Ainsworth on Gen. 20. Se●ar in Iosh. 7. q● . 5. * Si non secundum volunta●●m , tamen ad u●ilitatem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Acrotatus apud Plutarch Laconic Apoph●heg . Sect. 6. Plutarch . Sect. 7. Chrysost in Psal. 51.7 . §. 8. a Ita docet ut quod quisque didicerit , non tantum cognoscendo videat sed etiam volendo appe●a● , ag●nd●que pe●s●ciat . Aug de Grat. Christi . cap. 14. Trahitur miris modi ut velit ab illo qui novit intus in ipsis hominum 〈◊〉 bus operari , non ut homines , quod fieri non potest , nolentes credant , sed ut vo●● e● ex nolentibus fiant , cont . 2. Ep●st . Pelag. lib 1. cap. 19. Interna , occul●a ; mirabil●s , in eff●bilis potestas , de gr●t . Christ. cap 14. Occultissima efficacissim● potestas cont . 2. Ep. Pelag li. 1 c. ●0 . omnipotentissima pot●stas , de corrept & grat . cap. 14. Modo mirabili & ineffabili agers , de praed●stinat . sanct . cap. 10. idque indeclinabiliter atque insupera●●iliter de corrept . & grat . cap 1● . I●tus à patre audiunt a●que discunt , qui credunt . de praedest . sanct . cap 8 vocatio Al●a & se●●●ta , Epist● 107. Bernard . Sermon . Parv. Serm. 66. b Pedissequa non praevia volunt●s , A●g . Epist , 106. gratià dei praeveni dicimus hominum voluntates , Epi. 107. ut velimus sine nobis operatur cum autem vol●mus , nobiscum cooperatur . Aug. de grat . & lib. arb●●r . cap. 7. c Aristot Meteorolog ▪ lib. ● cap. 10. Plin. lib. 2. cap. 60. l. 18. cap. 29. §. 9. Lud. Capel . S●i . cileg pag 132.133 . §. 10. Sect. 11. Vide Gul. Stuc. Co●vival . lib. 2 cap. 26. Et quae divisa bea●os . Efficiunt , coll●cta tenet , Clau. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid. 〈◊〉 lib. 1. Epist●35 ●35 . Vt ae●isic●r●tu● Ecclesia super Petram quis sactus est Petra Paulum audi dicentem , Petra autem erat Christus , Aug. in Psal. 60. Super hanc Petram quam confessu● es , super hanc Petram qu●m cognovisti dicens , Tu es , Christus Filius Dei vivi , aed sicabo Ecclesiam meam . De verbis Dom. Serm. 13 Quid ●st super hanc Petram ? Super hanc fidem : Super id quod dict●m est , Tu es Christus fi●ius Dei. Tract . 10. in Epist. 1. Ioann . Felix fidei petra , Petri ore o●sessa tu es Christus filius Dei. Hilar. de ●rin . l b. 2. Super hanc cons●ssio●is Petram Ecclesiae aedificatio est . lib. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrisost. in loc . vid. Reynold , Conferrence with Hart. cap. 2 divis . 1. Causaub . exercitat . ad An●●l Eccl●s . 15. c. 12 & 13. Sixt. Senen . l. 6 , Annot. 68 69. b Istam eratiam non habuit homo primus qua vellet nunquam esse malus ; sed sane habuit in qu● s● pe●manare v●llet nun●uam malus esset . Sed deseruit , & desertus est●●● Haec prima est gratia quae data est primo Adam . Sed haec potentior est in secund . Adam . Prima sit , ut habeat Homo justitiam si velit . Secunda sit etiam ut velit , & tantum vel●t , tantoque ardore diligat , ut camis voluntatem ●●n●raria concupiscentem voluntate spiritus vincat , &c. Aug. de corrept , & grat . cap. 11. & 12. Sect. 12. * Origo fontium & fluminum more , virtutum & scientiarum Christus . Si quis callet i●gento , si quis nitet Eloquio , si quis moribus placet , inde est , Bernard . in Cant. Se●m . 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrysost. Serm. 27. in Gen. vid. Lud. Capell . Spi. cileg . pag. 97 , 98. Weemse exercit . C●rem . lib. 1. p. 62 , 63. §. 14. De Domo sua nemo extrahi debat aut in jus vocari , quia domus ●utssimum cuique R●fugium atque receptaculum . De in jus vocando . P. leg . 18. & . 21. a Medicamenta quaedam prius affligunt ut sanent , & ipsa collyria nisi s●nsum videndi priùs claudant , prodesse non possunt . Aug ▪ qu. in Matth. qu. 14. Quo terreri deberet , illo ipso recreatur — contumeliam tenet curationis pignus , &c ▪ Scult . cap. 42. Observat. in Matth. de mullere Syrophae●issa . Plures efficim●a quotīes metimu● , Tertul. Apol. cap. ult . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Chrys. de Tribus put●is , Ser 2. in Psal. 50. § 14. §. 15. Tantum est storis Lillii dignitas ut H●merus omnes flores v●caverit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iul. Pallux . vid. Plin. lib. 21. chap. 1. §. 16. Plin. lib 16. cap. 40. Theoph●ast . Hist. Plant. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. Iliad . ● . Spolia in Templis suspendere antiqui moris erat . Cic de . nat . deor . lib. 2. Liv. lib. 10. Virgil . Aenead . 7. * P. de Adquirendo rerum ●ominio l. 7. § 13. & Arborum fu●●im caesarum , l 3. § 3. Cod. de R●● vindicatione , l. 11. §. 17. A●g . Epist. 48. Vid. C●meron . de Eccles. p. 84.85 , 86. §. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. Nazian . Orat. 1. Nulla multitudinis potentia nisi consentientis , id est , unum sentientis , Aug. de ve●a Relig. cap. 25. Possessionem Bonita●is tantò latius quantò concordiùs individua sociorū p●ssidet charitas . — Et tanto eam reperiet ampliorē , quanto amplius ibi potuerit amare consertem , Aug. de Civ . Dei. l. 15. c. 5. Non tulit Caelius ass●nti●n●●m sed exclamavit , Dic aliquid contra ut Duo simus , Senec. de Ira 3. lib. c. 8. Vnitas interior & unanimitas ipsam cuoque multiplicitatem colligat & constringit charitatis glutino , & vinculo pacis , Barnard . in Septuagesima Serm. 2. §. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c Plutarch . de Tranquillit . Vt Ilus Palladium ex incendio eripiens dum a● deret Templum Minervae , lumi nibus privatus est , Plutarch . Paralel . Vid. Aristot. Ethic. l. 5. c. 8. Specialiter pr●nunciata generalite s●p●unt . Cum Deus Israelitas admone● d●sciplin● vel objurgat , utique ad omnes bab●t . Te tul . de Spect●c . cap. 3. Sect. 20. Sect. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Herm●pput apud Athenaeum , lib. 1. ca. 23. Convivia , Ludi·· Pocula crebro , unguenta , coronae , serta parentur , Lucret ▪ lib. 4. Aderant ung●enta , corona , incendib●ntur odores , Cic. Tuse , qu. l. 5. vid. Anthenaeu● , l. 15. c 11 , 1● . Sect. 22. Sect. 23. Semina non nisi corrup●a & dissoluta saecundius surgunt . om●ia pe●cund servantur ; omnia de inter 〈◊〉 r●fo●m●●tu● . Tertul. Apol. cap. 48. a Nemo agonis praesidē suggillaverit quod homines vi●lentiae objectet , ●njuriae●um actiones extra s●udium : Sed quantum livores illi , & cruores & vibice● negotiantur intendit ; corona● scilicet , & gloriam , & dotem , Privilegia publica , stipendia civica , imagines , statuas , & qualem potest praestate seculum de fama aeternitatem , de memoriâ Resurrectionem . Pyctes ipse non queritur , dolerese non vult ; corona pre●it vulnera , palma sanguinem obscurat : plus victoriarum est quam injuriar●m . Hunc tu laesum existimabis quem vides laetum ? Tertul. Scorpi ac . cap. 6. b Vid. Chrysost. Ser. 38. in Gen. 16.3 . §. 24. * Vide Vegam . de Ius●i● . lib. 6. cap. 18.19.20 . Andrad . Orthodox . Explicat . l. 3. Maldonat . in ●ohan . 5.6 . Sixt. Senens . bibliothec . l. 6. annot . 51. collium de Animabus P●gan . l. 1. cap. 11 , & 10. Bann . in secundam secundae qu. 2. a●t . 8. Greg. Valent. To. 3. disput . 1. Qu. 2. punct . 1. & 4. Erasm. Praefat. in Qu. Tusc. Cic. Aug. contra Iulian ▪ Pelag. l. 4 c. 3. Reproba pecunia non liberat solventem , l. ●4 § 1. P. de Pignoratitia actione . a Leg. 2. P. ad Leg. Aquil. Senec . de benefic . lib. 7. cap. 19. b Vide Aug. de Civit. dei lib. ● . cap. 19. & lib. 19. cap. 4. & cap. 25. Retract l. 1. cap. 3. de Trin· lib. 14. cap 1. de nup. & concupis . lib. 1. c. 3. contra Iulian. Pelag. l. 4. c. 3. Ad Simplician . l. 1. qu. 2. contra ● . Ep ▪ Pelag. lib ▪ 3. cap. de side & ope●ibus , c. 7. Epist. 105. 10● , 110 Prosper . contra collat . c. 13. Greg ▪ Arimin . 1. dist . 1. q. 3. art . 2. Notes for div A57143-e67560 § 1. Solom . Glassius Grammar . Sacr. pag. 3● c. 654. Gloss. Rhetori . Sacra . Tract . 2. cap. 5. Certum est nos velle cum volumus ; sed ille facit ut velimus . Certum est nos facere cum facimus , sed ille facit ut faciamus . Aug. Sect. 2. Ipse sacit ut illi faciant quae praecepit : illi non faciunt ut ipse faciat quod promisit . de praedestin . sanct . cap. 10. § 3 § 4 Vid. Aug. Encl irid . ad Laurent . c. 95.96.97.98 . Sect. 5. a Vid. Aug. de 〈…〉 lib. 11. cap. 17. & lib. 14. c●p . 26. q● . s●pe● Exod. ●● . 2. qu●st . 18. de peccat . O●ig . l ▪ 1. c. 34. & ●● . Epist. 59. in solut . q. 6. contra ●ulian . Pelag. lib. 5. cap. 3. & 4. de grat . & lib. Arbit . cap. 20.21 . Epist. 120. & 141. Vt medici faedorū animaliū felle aut coagulo utuntur ad mo●bos sanandos , Vid Plut. de sera numinis vindicta . Quid tum elaboratam & distorium quam est ille Discobo los Myronis ? Si quis tamen ut parum rectum improbet opus nōne ab intellectu artis ab . 〈◊〉 Quin●●l lib. 2. Instit. cap. 13. ● ▪ Plutarch . Sympos . lib. 5. c. 1. Vide Field of the Church ▪ l. 2. cap. ● . Aug , de Civ . Dei l. 12. cap. 9. Sect. 6. Vid. Calvin ▪ in Ezek. 1● . ● . 19.20 , & Aug. contr . 2. Epist. Pelag. lib. 1. cap. 2. & lib. 2. cap. 5. Gibeuf . de libert . Great . l. 1. Melior est cum tolus haer●t atque constringi●ur incommu●abili Bono , quam cum inde vel ad scipsum relaxatur , Aug. de doct . Christ. l. 1. c. 2● . Libe●o arbitrio male u●ens Homo & seperdidit & ipsum ▪ Sicut enim qui se occidit , ut●que vivendo se occidit , sed se occidendo non vivit , nec s●ipsum potest resuscitare cum ●●ciderit : Ita cum libero peccaretu● arbitrio , victore peccato amissum est & liberum arbitrium , Aug. Enchirid . c. 30. & Epist. 107. Habitat in eis , & mentem Resistentem repugnantemque sollicitat ut ipse conflictusetiamsi non sit damnabilis quia non perficit iniquitatem , sit miserabilis tamen quia non habet pacem . Aug. de ●upt . & concupisc ▪ lib. 2. cap. 2. contra Iulian. Pelag. lib. 5. cap. 7. Sect. 7. Aquin. Part. 1. qu. 19. art . 11. * Multa siunt à malis contra voluntatem Dei , sed tantae est ille sapientiae tantae que virtutis , ut in ●os exitus sive sines quo● bones & Iustos ipse prescivit tendant omnia quae voluntati ejus videntur adversa , Aug. de Civ . Dei , lib. 22. c 1. Alii obediunt , alii ligantur ; nemo Leges omnipotentis evadit de Agone Christiano . c 7. Vid. Bradwardin . de Causa Dei , lib. 1. cap. 32. & Hug. de Sanct Victor . Sum. Sentent . Tract . 1. cap. 13. & de Sacrament . lib 1. part . 2. cap. 19 , 20 & part . 3. cap. 5 , 6 , 13 , 14 , 15. Anselm . lib. 1 cur Deus Homo , c. 15. Lumbard . lib. 1. dist . 17. * Vocatio alta & secreta quá sit ut legi atque doctrinae accommodemus assensum , Aug. Epi. 107. vocatio qu● sit credens : de praedestinat . Sanct. c. 16 , 17. Sect. 8. Illud nescio quomodo dicitur , frustra deum misereri nisi nos velimus . Si enim Deus miseretur , etiam volumus ; ad eandem quippe misericordiam pertinet ut velimus , Aug. ad Simplician . lib. 1. qu. 2. Haec gratia quae occulte humanis cordibus divina largitate tribuitur , à nullo ●uro corde respuitur . Ideo quippe tribuitur , ut cordis duritia primitus auseratur , de praedestinat . Sanct. cap. 8. & contr . 2 Epist. Pelag. lib. 1. cap. 20. §. 9. Cibus in som●is simillimus est 〈◊〉 vigilantium , quo tamen do●m●●ntes non 〈◊〉 , Aug. Confess . lib. 3. cap. 6. Sol non omnes quibus lucet etiam accendit . Sic sapicatia multos quos docet non continuo etiam acc●ndit . Aliud est multas divitias scire , aliud possidere : nec notitia d●vitem sacit , s●d poss●ssio . Bernard . in Cant. Serm. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , B●sil . de martyre manante . Hominis sapientia pietas est . Aug. Enchirid cap. 2. de doctr . Christiana , lib. 2. cap. 6.7 . & lib. 1. cap. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A●●tor . Et●ic . l. 3. c. 7. Deum scire nemo potest nisi Deo docente : sine Deo non cognoscitur Deus . Irenaeus l. 4. c. 14. A deo discendum est quid de Deo mulligendum sit , quia non nisi se Authore cognoscitur , Hil. de Trin. l. 5. §. 10. Operatur Deus in ●ordibus quid aliud qua voluntatem ? Aug. Ep. 107. C●rtum est nos velle cum volumus , sed ipse facit ut velimus praebendo vires efficacissimas voluntati . De grat . & lib. arbit . cap. 16. * Cooperando perficit quod operando incipit ; ut velimus sine nobis operatur cum volumus nobiscum cooperatur , Aug. de grat . & lib. Arbitr . c. 17. Enchirid . cap 32. de nat . & grat . cap. 31. contr . 2. Epist. Pelag. lib. 2. cap. ult . Non mihi sufficit quod semel donavit nisi semper donaverit . Peto ut accipiam , & cum accepero , rursus peto , &c. Hier. Epist. §. 11. Vide Aug. de correp . & grat . cap. 11. Vt Bellerophon literas in scipsum scriptas serebat . Hom. Ili . 2. & Plut. de Curiositate . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vide ●thenaeum , l 7. c ▪ 19 Tertul. de P●●l . c. 3. 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ A●ist E●h . l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ li● 9 cap. 4 Hoc hab●m int●r cae●tera b●ai mo●es , placent sibi & p●rmanent , Levis est malitia , saepe mutatur Senec. Epist. 47. Maximum indicium est malae mentis , fluctuatio , Epist. 120. * L●g● Imperiali interdicta vini , olei , liquaminis exportatio , ne Barbari gustu illecti promptiùs invaderent sines Romanorum , Leg. 1. Cod. quae res exportari non deb●at . Et apud Chineses , exteri in leca Regni Interiora non admittuntur , tantùm in oris ma●●timis conceditur commercium . Boterus in Catalog . Imperiorum . Sect. 12. Sect. 13. Doctrina is●ius mod . opta ●ata est ad securitatem omnis Religionis pes●en & pernicum hominibus inge●erandam , &c. Remonstr . in Scripti D●gma●icis circa a●tic . 5. pag. 299. Nos autem dicimus hum nam voluntatem sic divinitus adjuvari ad faciedam Iustitiam ut accipiat Spiritum Sanctum quo fiat in animo ejus d●lecttio dilectioque summi illius & incommutabilis Bo●● — Cum id praestiteri● Grati● ut moreremur ●eccato , quid aliud faciemus si vivemus in eo nisi ut Gratiae simus Ingrati ? neq●e enim qui laudat b●n●ficium medicinae , prodesse morbos d●cit , &c. Quos p●aese●vit ut praedest ma●et praed●st●n● vit ut vocaret , vocavit ut just●fiacaret just●ficavi● ut glorificaret , Aug. de Spi●itu & liter . cap. 3.5.6 ▪ 30. Sect. 14. Herodot . lib. 1. Xenophon . Cyropaed . lib. 7. Salianus . Anno mundi 3515. § 5 & 3516 § 22. Sir W. Raleigh , lib ▪ 3. cap. 3. § 5. §. 15. Non erat omnino quod responderem v●ritate convictus , nisi tantum verba lenta & somnolenta , modo , cece modo , sin● paululum . Sed modo & modo non habebant modum , Aug. confess ▪ lib. 8. c. 5. Da mihi castitatem & continentiam , sed noli modo ; timebam ne me ci●o exaudires , & cito sanares , Ibid. cap. 7. §. 16. Solenne erat eos quibus p●●ae manus non erant sacris arceri , Briston . de sormul . lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hom. Iliad . 3. Etiam impiae initiationes arcent profan●s , Tertul. Apol. Quantum à praeceptis tantum ab ●●●ibus Dei longe su●●u● , Tertul. Gemendi & interpellandi inspirans affectū , Aug. Ep. 105. Inspiranes deside●ium etiam adhuc incognitae tantae rei , quam per patientiam expectamus , Ep. 121. c. 15. Interdum obnixè petimus , quod recusaremus si quis ofserret — multa videri volumus velle , sed nolumus — Saepe aliud volumus , aliud optamus , Et verum ne Di●s quidem dicimus , Sen. Epist. 95. §. 17. §. 18. §. 19. §. 20. Notes for div A57143-e78530 §. 1. Vid. Gl●ss●i Rhetor. Sacr. Tract . 2. cap. 5 §. 2. Duae sunt partes Rationis secundam Philosophum , una 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , altera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qua ●a●iocinamur & deliberamus in ordine ad mores . Vide Arist Ethic . lib. 6. ca. 2. & cap. 8. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arist. 〈…〉 7 ▪ cap. 11. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iustin Martyr . Apol 2. Qui Chris●iani nominis 〈◊〉 non agit , Christianus non esse videtur . Salvian . de Gubern . Dei lib. 4. Sect. 3. Iud●cia Dei plerunque occulta , nunquam Injusta , Aug. Serm. 88 ▪ de Tempore . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Clem. 〈◊〉 . vid Tertul. contra . M●rcion : lib. 2. cap ▪ 11 , 12 , 13 , 14 , 15 , 16. Sect. 4. Rari sunt qui philosophantur . Ulpian . P. de Excusationibus Leg. 5. Rari quippe Boni , numero vix sunt To●idem quot Thebarum portae vel divitis ostia Nil● . Iuvenal . Sat. 13 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. de Generat . Anima lib. 4. cap. 4. Unum pa●io , sed . Leonem . vid. a Gell. l. 13 c. 7. Gesner . de quad●uped ▪ in Elephanto . & Leone . C. Sect. 5. c Pudet doctes homines ex discipulis Platonis fieri discipulos Christi &c. vid Aug. de civit . Dei l. 10. c. 29. & l. 13. c. 16. & Ep. 10 ▪ d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. in prot●ephe . e Vultures unguento sugantur & scarabei rosa Plin , & Aelian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Paedag l. 2. c. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . Quòd Stoici doceant absurdiora poetis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nissen . Hom. 3. in ▪ Cantic . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . in conjugalib . praecept . Sect. 6. a Ethic. lib. 6. cap. 7. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philemon apud Athenaeum . lib. 7. cap. 11. & Liv ▪ lib. 39. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ethi . l. 6. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Metaphysic . l. 2. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rhetoric . lib. 1. cap. 37. d Vide Field of the Church . lib 1. c. 1. Sect. 7. * Fecisti nos ad te , & inquietū est Cor nostrum donec requi●scat in ●e . Aug Confess . li. 1. ca. 1. Omnis mihi copi● quae Deus meus non est , Egestas est , lib. 13. cap. 8. vid. de Trinit . lib. 8 ▪ c. 3. de Civit. Dei , li. 12 c. 1. * Beatitud● haec du● requirit , fru●tionem incommutabilis Boni , & certitudinem aeternae fruitionis , vid. Aug de Civ . Dei lib. 11. cap. 13. Sect. 8. Vid. Aristot. de iis quae Bon● sunt , & quae Meliora & majora , Rhetor. lib. 1. cap. 6.7 . Sect. 9. * Videntur ipsi Ang●li ex Scriptis Evangelicis , & ministerio Apostolico plurima didicisse , Vid. Chrysost. Hom 1. in Iohan ▪ Gregor . Nis●en . Hom. 8. in Cantic . Theophylact. & Occumen . in Eph. 3. alios apud Sext. Senens li 6. Annot . 165.182 . & ●99 . * Vide Greg. ●holos●n de Repub li. 24. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutar. de occulte vivendo . Sunt qu●edam falsae opiniones quae ulcus non gignunt : Sunt etiam errores venenati , qui anim●m depascu●tur , vid. Plutarch , de superstit . Sect. 10. Perdidistis utilitatem calamitatis & miserrimi facti estu , & pessimi permansistis . Aug. de Civ . Dei l. ● . c. 13. §. 11. a Elenchus est syllogismus cum contradictione c●nclusionis . Arist . Elench . l. ● c. 1. El 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est certa argum●ntatione disputantem vincere . Steph. ex Platone . b Demonstratio est Syllogismus Scient●ficus . A●ist . poster . Analyt . lib. 1. c. ● Nullum scelus rationem habet . Liv. lib. 28. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Iust. Mart. dialog ▪ cum Tryphon . Quod de suo codice Iustinianus , verius de sacro codice affirmatur , contrarium aliqu●d in hoc codice pos●tum , nullum sibi locum vindicabit &c. Cod. de ve●●re Iure enucleando . l. 2. Sect. 15 & l. 3. Sect. 15. d Non id●irco juste voluit quia futurum justum suit quod voluit , sed quod voluit , id●irco justum suit quia ipse voluit — secundum cam justum est quod justum est , &c. Hug. de Sacrament . lib , 1. part . 4. cap. 1. e In iis quae Aperte in Scripturis posita sunt inveniuntur illa omnia qua continent fiaem , m●resque vivendi . Aug. de doct . Christian . lib. 2. c. 9. & Ep 3. ad Volusian . & contr . Ep. Petilian . cap ▪ 5. Vid. Theodoret. Serm. 8. de Martyrib . §. 12. Ut vernula illa apud Senecam quae cu● caeca esset , cubiculum esse tenebrosum querebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch , d● Animi Tra●quillita●e . §. 13. Cesset voluntas propria· & non erit Infernus , &c. vid. Bernard , Serm. 3. de Resurrect . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. lib. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Justin. Martyr . Ep. ad Zenam . Simplicitatem sermonis Ecclesiastici id volunt signifi●are quod ipsi sen●iunt . Hieron ep . vid. Aug. de do●● . Christian. lib. 3. cap. 10. Scripturas tenent ad speciem , non ad salutem . de Baptism . contr . Donat. lib. 3. cap. ult . ●as secundum suum sensum legunt . de Grat. Christ. lib. 1. c. 41. Sequitur voluptatem no● quam audit , ●ed quam attulit , & vitia sua cum coepit putare s●milia praeceptis , indulget illis non ●i●ide nec obscure ; Luxu●iatur etiam inop●●●o capi●e . Sen. de vita Beata cap. 13. Nondum haec negligentia deum v●nerat , nec interpretando sibi quisqu● jus jurandum & leges ap●as saciebat , sed suos potius mo●es ad ea accommodabat . Liv. lib. 3. § 14. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Ba. in Ps. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Naz Orat. 1. Qui ●rumento orenam immiscuit , quasi de corrupto agi potest , l 26. ad Leg. Aquil P. § 20 Aurum accepisti , aurum reddo ; nolo mihi pro aliis alia subjicias . nolo pro auto aut impudenter plumbū , aut s●audulenter aeramenta suppo●as ; nolo auri speciem sed naturam plane , Vincent . Lirin . Lege Corneliâ cavetur ut qui 〈◊〉 aurum vi●ii quid add●derit , qui argenteos nummos adulterinos flaverit , sals● crimine ten●atur . l 9 P. Leg. Cornel. de falsis . Qui tabulam legis res●●●rit vel quid inde immutaverit , Lege Iulia peculatus tenetur , l. 8. P. ad leg . Iul peculat . Instrumentum rem principalem sequitur , vid. Locati conducti , P. Leg. 19. Sect. 2. In Itinere non debet extrui aedificium , l 9. P. si Servitut vindicetur . Nequis vela Regia aut Titulum audeat alienis rebus imponere , Cod. l. 2. Tit. 16. Qui rem depositam in usus suos invito Domin● converterit , furti Reus est , Leg. 3. Cod Depositi velcontra . Vid Davenant . de Indice & norma fidei . Chap. 25.31 . Isid. Pelut . lib. 3. Ep. 165. § 15. Nihil est aliud Scientia nostra quam culpa , qui ad hoc tantummodo Legem novimus ut majore offensione peccemus , Salvian . lib. 4. Criminosior culpa , ubi status honestior . — Qui Christiani dicimur , si simile aliquid Barbarorum impuritatibus facimus , graviùs erramus ; a●rocius enim sub sancti nominis professione peccamus : ubi sublimior est praerogativa , major est culpa . Salvian . lib. 4. possunt nostra & Barbarorum vitia esse paria , sed in his tamen vitiis necesse est peccata nostra esse graviora — Nunquid dici de ●unnis potest , ●cce quales sunt qui Christiani esse dicuutur ? nuuquid de Saxonibus & Francis , Ecce quid sa●iunt ▪ qui se asserunt Christi esse cul●●●es ? Nunquid propter 〈…〉 ●ex Satr● Sancta 〈◊〉 ? — Evangelia legunt , & Impuditi sunt ; Apostolos audi●●t , & incbriantur ▪ Christum sequuntur , & Rapiunt , &c. Ibid. § 16. a Turpe est patricio , & nobili , & causas oranii , jus in quo versare●ur ignorare . Pompon . P. de o●igine Ju●is leg . 2. § 43. Itaque in medicum imperite secantem competit Actio . l. 7. P. ad Leg. Aquil. § 8 quia Imperitia culpae adnumeratur . Instir. lib. 4. de Leg. Aquil. §. 7. & l. 132. P. de Regulis Juris . b Iuris ignorantia cuique noces . l. 9. P. de Juris & facti ●gnor . Arist. Ethic. lib. 3. cap. 7. Greg. Tholos . syntag . Jur. l. 30. c. 10. Sect. 17. c Bonae res neminem scandalizant nisi malam men●em . Tertul. de veland . virg . cap. 3. d Vid. Irenaeum lib. 5. cap. 27. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athanas. de synod . Arim. & Seleuc. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin. Exposit. fidei ▪ Sect. 18. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch de sera numinis vindict● . Non omnium quae à majoribus constituta sunt Ratio reddi potest , & ideo Rationes corumque constitu●ntur , inquiri non op●rcet . P. lib. 1. T. 4. Leg. 20 , 21. * Vid. Hooker . lib. 5.3 . Mater omnium Hareticorum superbia . Aug. de Gen. contr . Manichaeo● . lib. 2 cap. 8. Sect. 19. * See Perkin● his works , ●om . 1. pag. 356.362 . Bol tons discourse of true happinesse . Sandersons serm . on 1 Kin. 21.29 . Dan. Dikes deceit of the heart cap. 6 , 7 , 8. Downham of Christian warfare , part . 4. li. 1. cap. 13. §. 3. & lib. 2.11 . Vid. Basil. H●mil . in ditescentes , s●atim ab initio . Fides famem non time● . Hier. Perquam durum est , sed i●al●x scripta est . Vlpian P. Qui & à quibus mamunissi Liberi non s●unt . l. 12. §. 1. Sect. 20. a Censores divinitatis dicentes sic non debuit Deus , & sic magis debuit — consultio res sibimet videntur Deo , Tertul. in Marcion , lib. 2. cap. 2. b Non suit Impossibile quando praeceptum est , sed stulti●ia peccantis Impossibile sibi s●cit . Gul. Paris . de vitiis & pecca● ▪ cap. 10. Neque ●●im suo vit●o non implebatur Lex , sed vitio prudentiae carnis , Aug. de ●pir . & lit . cap. 19. c Nec latuit praeceptorem praecepti pondus hominum excedere vires : Sed judicavit utile ex hoc ipso suae illos Insufficientiae admoneri — Ergo mandando Impossibilia non praevarica●ores homines fecit sed humiles , ut omne os obstruatur , & subditus fiat om●is mundus Deo , quia ex operibus leg● non justifi●abitur emnis caro coram illo : accipientes quippe mandatum , & sentientes defectum , clamabimus in Caelu● & mis●rebitur nostri Deus , Bernard . Ser. 50. in Cantic . d Lex data , ut gratia quaereretur , gratia data ut Lex impleretur , Aug. de sp . & lit . c. 19. Omnia fiant Charitati facilia , De nat . & grat . cap. 69. de grat . Christ. cap. 9. de grat . & lib. arb . cap. 15. o Cor lapideum non significat nisi durissimam voluntatem & adversus Deum inflexibil●m , Aug. de grat . & lib. ●rb . c. 14. § 22. f Fructum ex eo quis consequi non debet quod impugnat . Gotoftid . Nemo sit Liber in fraudem sisci . Marcian . P. Qui & à quibus manumiss● , l. 11. Vide quae de Sardanapalo , Nino , Bacchida , Xanthia , aliis , congessit Athenaeus , lib 8. cap 3. & . lib. 12. c. 7. Contumacia cumulat poenam , l. 4. P. de paenis . § 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vt Plut. Sympos . lib. 4. qu 2. 
A10663	----	A treatise of the passions and faculties of the soule of man With the severall dignities and corruptions thereunto belonging. By Edvvard Reynoldes, late preacher to the honorable society of Lincoln's Inne: and now rector of the Church of Braunston in Northamptonshire. Reynolds, Edward, 1599-1676. 1640 Approx. 849 KB of XML-encoded text transcribed from 259 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A10663 STC 20938 ESTC S115887 99851104 99851104 16360 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10663) Transcribed from: (Early English Books Online ; image set 16360) Images scanned from microfilm: (Early English books, 1475-1640 ; 1151:14) A treatise of the passions and faculties of the soule of man With the severall dignities and corruptions thereunto belonging. By Edvvard Reynoldes, late preacher to the honorable society of Lincoln's Inne: and now rector of the Church of Braunston in Northamptonshire. Reynolds, Edward, 1599-1676. [22], 192, 191-222, 221-332, 313-324, 391-466, 481-552, [4] p. Printed by R. H[earne and John Norton] for Robert Bostock, dwelling in Saint Pauls Church-yard at the signe of the Kings Head, London : 1640. Quires 3A-3K printed by Norton; Hearne printed the rest (STC addendum). Cf. Folger catalogue which gives signatures: A⁴ (a)⁴ b⁴ [-b4] B-2X⁴ 2Y² 3A-3I⁴ 3K² 3L-3T⁴ [3V]1 [3X]1. With a final errata leaf. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. 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Emotions -- Early works to 1850. 2003-12 TCP Assigned for keying and markup 2004-02 Apex CoVantage Keyed and coded from ProQuest page images 2004-03 Judith Siefring Sampled and proofread 2004-03 Judith Siefring Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion A TREATISE OF THE PASSIONS AND FACVLTIES of the Soule of Man. With the severall Dignities and Corruptions thereunto belonging . By EDVVARD REYNOLDES , late Preacher to the Honorable Society of Lincoln's Inne : And now Rector of the Church of Braunston in Northamptonshire . Iuvenal Sat. 1. Quicquid agunt Homines , Votum , Timor , Ita , Voluptas , Gaudia , Discursus , nostri est farrago Libelli . LONDON , Printed by R. H. for Robert Bostock , dwelling in Saint Pauls Church-yard at the Signe of the Kings Head. 1640. TO HER HIGHNESSE THE PRINCESSE ELIZABETH , PRINCESSE PALATINE OF THE RHINE , DVTCHES OF BAVARIA , &c. AND ELDEST Daughter to Her Majestie the Queen of BOHEMIA . May it please your Highnesse ; WHat the Great Philosopher hath observed of Mens Bodies , is , upon so much stronger Reasons , true of their Mindes , by how much our Intellectuall Maturity is more lingring , and sluggish than our Naturall , That the too Early Conceptions and Issues of them doe usually proove but weake and unusefull . And we shall seldome find , but that those venturous Blossoms , whose over-hastie obedience to the Early Spring doth anticipate their proper season , and put forth too soone , doe afterwards for their former boldnesse suffer from the injury of severer weather , except at least some happy shelter , or more benigne influence redeeme them from danger . The like Infelicity I finde my selfe obnoxious unto at this time . For I know not out of what disposition of minde , whether out of love of Learning ( for * Love is venturous , and conceives difficult things easier then they are ) or whether out of a Resolution to take some account from my selfe of those few yeares wherein I had then been planted in the happiest of all Soyles , the Schooles of Learning ; whether upon these , or any other Inducements , so it hath happened , that I long since have taken boldnesse in the Minority of my Studies to write this ensuing Treatise : That before I adventured on the endevour of knowing other things , I might first try whether I knew my selfe . Least I should justly incurre the Censure , which that * sowre Philosopher past upon Grammarians . That they were better acquainted with the evils of Vlysses then with their owne . This hasty resolution having produced so untimely an issue , It hapned by some accident to be like Moses in his Infancy exposed to the Seas . Where I made no other account , but that its own weaknesse would there have revenged my former boldnesse , and betrai'd it unto perishing . But as he then , so this now , hath had the marvellous felicity to light on the view , and fall under the compassion of a very Gracious Princesse . For so farre hath your Highnesse vouchsafed ( having hapned on the sight of this Tractate ) to expresse fauour thereunto , as not onely to spend houres in it , and require a Transcript of it , but further to recommend it by your Gracious judgement vnto publike view . In which particular I was not to advice with mine owne Opinion , being to expresse my humblest acknowledgement to your Highnesse . This onely Petition I shall accompany it withall unto your Highnesse feete , That since it is a Blossome which put forth so much too soone , It may therefore obtain the Gracious Influence of your Highnesse favour , to protect it from that severity abroad which it otherwise justly feareth . God Almighty make your Highnesse as great a Mirrour of his continuall Mercies , as he hath both of his Graces and of Learning . Your Highnesse most Humble Servant , EDVVARD REYNOLDES . A PREFACE TO THE READER . HAving beene moved to give way unto the Publication of this Phylosophicall Miscellany , the Fruit of my yonger Studies , I conceive it needfull to prevent one obvious prejudice under which I may labour . For it may haply seeme undecent in me , having adventured to publish some few , though weake Discourses in Arguments Divine , that I should now suffer the Blossomes of my youth to looke abroad and runne the ha●…rd of Publike Censure . Whereunto when I shall have ●…ven a short answer , I shall rest something the more confident of a C●…ndid construction . And here I might first alledge the ●…our which God himselfe hath beene pleased to give . Vnto Ins●…ur , and Naturall knowledge . In the first Creation when he gave unto man the Do●…nion over other Creatures for his use , he gave him likewise the 〈◊〉 , and knowledg●… of them , for his Makers Glory , and his owne Delight . ( For God bro●…ght them unto him to give them Names . ) And as the Holy Scriptures are all over full of the Mysteries of Gods wisdome in Naturall Things , so are there some speciall Passages thereof written a as it were purposely on that Argument . And we finde that Moses and Solomon have therein Testimony given unto them , not onely of their Divine , but of their Humane , and naturall Knowledge likewise . And if we looke into the Ancient Christian Churches , or into these of later times , wee shall finde that very many Ecclesiasticall persons have not denyed unto the world , their Philosophicall & Poeticall labors , either whole and alone , or mixed , and directed to Theologicall Ends , as we finde in the writings of Clemens Alexandrinus , Tertullian , Eusebius Caesariensis , Saint Austins Bookes , De Civitate Dei , and others , Venerable Bede , Isidore Hispalensis , Synesius Sidonius Apollinaris , Honorius Augustodunensis , &c. In the Hexam●…rons of Saint Basil , Nyssen , Ambrose , and the Bookes of those who have written more directly upon some parts of the Argument of this present Treatise , as Gregory Nyssen , Lactantius , Nemesius , Procopius , Gaz●…us , Damascen , and others . And in later times , besides the Schoolmen , and those vast labours of many of that side , in Dialecticall , Physicall and Metaphysicall writings we might in stance in very many of the R●…formed Churches abroad , some of whose yonger labours have seene the Light ▪ as also in the Oratory ▪ Logicall , Morall , Historicall , Mathe maticall , Miscell●…nious writings of many learned Di vines of our owne Church , under the Protection of which great Examples I shall use the Apologie which Quintilian b dictateth unto me , Vel Error honestus est Magnos Duces sequentibus . That it is no uncomely , but a pardonable Errour , which hath great Examples to excuse it . In which respect I finde my selfe chiefely subject to this Infelicity , that I am constrained to follow such Examples , as little children doe their Fathers , Non aequis passibus , at a very great Distance . And truely , when I againe , consider the Excellent c Vse and subordination , of humane learning unto learning Divine ( It being hardly possible , without it , to understand sundry passages of holy Scripture , depending upon the propriety of Words and Idiomes , or upon the customes . Rites , Proverbes , Formes , Vsages , Lawes ▪ Offices , Antiquities of the Assyrian , Persian , Greeke , and Romane Monarchies , as might be shewed in sundry particulars , and were a labour most worthy the industry of some able and learned pen : ) when I consider that the d spoiles of Egypt were by God allowed to enrich Israel , and a the spoyles of the Gentiles reserved by David for the building of the Temple : That a b Gentile by legall Purification and Marriage , might become an Israelite , That the c Crowne of Rabbah was put upon the head of David , and the d Sword of Goliah used to stay himselfe : That the a Gold and Myr●…h , and Frankincense of the Wise men of the East , was offered unto Christ ▪ when I finde the b Apostle convincing the Iewes , out of their Law , and the Philosophers out of their Maximes . And that c every gift , as well as every Creature of God is good , and may be sanctified for the use and delight of Man ; I then conclude with my selfe , That this Morall and Philosophicall Glasse of the humane Soul may be of some service even unto the Tabernacle , as the d Looking glasses of the Israelitish women were unto the Altar . N●…r 〈◊〉 I 〈◊〉 a little wonder at the melancholly fancy of Saint c Hierom , who conc●…iving himselfe in a v●…on beaten by an Angel for being a Ciceronian , did for ever after promise to abjure the Reading of secular 〈◊〉 . 〈◊〉 〈◊〉 d himselfe both justifying the 〈◊〉 at use of that kind of Learning , and acknowledg●… 〈◊〉 conce●…d vision of his to have beene but a Drea●… . It is true indeed that in regard of the bewitching danger from humane learning , and the too great aptnesse in the minds of man to surfeit and be intemperate , in the use of it ; Some of the Ancients have sometimes interdicted the Reading a of such Authors unto Christian men ; But this calleth upon us for watchfulnesse , in our studies , not for negligence , for the Apostle will tell us . That to the pure all things are pure . And even of harmefull things when they are prepared , and their malignancy by Art corrected , doth the skilfull Physitian make an excellent use . If then we be carefull to Moderate and Regulate our affections , to take heed of the pride and inslation of secular learning , not to admire Philosophy , to the prejudice of Evangelicall knowledge , as if without the revealed light of the Gospel , salvation might be found , in the way of Paganisme ; if we suffer not these leane K●…ne to devoure the sat ones , nor the River Iordan to be lost in the dead Sea ; I meane Piety to be swallowed up of prophane Studies , and the knowledge of the Scriptures ( which alone would make any man conversant in all other kinde of Learning with much greater Felicity , and successe : ) to be under-valued , and not rather , the more admired , is a Rich Iewell compared with Glasse . In this case , and with such care as this , there is no doubt , but secular Studies prepared and corrected from Pride and Prophanenesse , may be to the Church as the Gt●…eonites were to the Congregation of Israel , for H●…wers of Word , and Drawers of Water , otherwise we may say of them as Cato Major to his 〈◊〉 , of the Graecian Art●… and Learning . b Quandocunqu●… ista Gens suas literas dabit , omnia Cor●…umpet . Nor have I upon these Considerations onely adven tured on the publication of this Tract , but because withall , in the reviewing of it , I found very many Touches upon Theologicall Arguments , and some Passages wholy of that Nature . Yea , all the Materiall parts of the Treatise doe so nearely concerne the knowledge of our selves , and the Direction of our lives , as that they may be all esteemed Borderers upon that Profession . In the perusing and fashioning of it for the Presse , I have found that true in writing , which I had formerly found true in Building ; That it is almost as chargeable to repaire , and set right an Old house , as to Erect a New one . For I was willing in the most materiall parts of it , so to lop off Luxuriances of Style , and to supply the Defects of Matter , as that with Candid , favourable , and ingenuous Iudgements , it might receive some toleralle acceptation . In hope whereof I rest , Thine in all Christian service , EDWARD REYNOLDS . Perlegi Tractatum hunc , cui Titulus ( A Treatise of the Passions and Faculties of the Soule , &c ) in quo nihil reperio orthodoxae fidei , aut bonis moribus adversum , quo minus cum summa utilitate imprimatur . M●… 14. 1640. Tho. Wykes . R. P. Episc. Lond. Capell . domest . A Summary of the severall Chapters contained in this Booke . Chap. 1. OF the dependance of the Soul in her operations upon the body . Pag. 1. Chap. 2. In what cases the dependance of the Soul on the body , is lessened by faith , custome , education , occasion . p. 8. Chap ▪ 3. Of the Memory , and some few causes of the weaknesse thereof . p. 13. Chap. 4. Of the Fancy it's offices to the will and reason , vol●…bility of thoughts fictions , errours , lev●…ty fixednesse . p. 18. Chap. 5. Of Passions , their Nature and distribution , of the motions of naturall creatures , guided by a knowledge without them : and of rationall creatures guided by a knowledge within them : of Passions mentall sensitive , and rationall . p. 31. Chap. 6. Of humane Passions in generall , th●…ir use , naturall , morall , civill : their subordination 〈◊〉 , or rebell on against right rea●…n . p ▪ ●…1 . Chap. 7. Of the exercise of Passion 〈◊〉 〈◊〉 Apathy : of 〈◊〉 , 〈◊〉 , 〈◊〉 , 〈◊〉 〈◊〉 Cure thereof p. 4●… . Chap. 8. Of 〈◊〉 ●…ls of Passions , 〈◊〉 th●…y 〈◊〉 vertue : of 〈◊〉 〈◊〉 〈◊〉 , of 〈◊〉 〈◊〉 〈◊〉 , diverti●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 , and of their 〈◊〉 〈◊〉 〈◊〉 . p. 57. Chap. 9. Of the affection of Love , of Love naturall , of generall Communion , of Love rationall , the object and generall cause thereof . p. 74. Chap. 10. Of the rule of true Love : the Love of God and our selves : similitude to these , the cause of Love in other things : of Love of Concup●…ence : how love begetteth Love : and how pr●…sence with , and absence from the Object , doth upon different reflects exercise and encrease Love , p. 81. Chap. 11. Of the effects of Love , union to the Object , stay and immoration of the minde upon it , rest in it , zeal●… , strength , and tend●…rnesse towards it , condescention unto it , lique●…ion and languishing for it . p. 98. Chap. 12. Of the Passion of ●…atred , the fundamentall cause or object thereof , evill : How farre forth evils willed by God , may be declined by men , of Gods se●…t and revealed will. p. 111. Chap. 13. Of the other causes of Hatred secret Antipathy ▪ Difficulty of procuring a Good commanded , 〈◊〉 , base sears , disparity of Desires , a fixed jealous 〈◊〉 . p. 119. Chap. 14. Of the Quality and Quantity of Hatred ▪ and how 〈◊〉 either respects it is to be regulated . p. 131. Chap. 15. Of the 〈◊〉 and evill Effects of Hatred , 〈◊〉 〈◊〉 Wisedome to profit by that wee hate , w●…th Confidence , Victory ▪ Reformation . Hatred , in generall against the whole kinde , cunning ●…ss 〈◊〉 , cruelty , running ●…ver to persons Innocent , vielating Religion . Envy , Rejoy●…ing at evill . Creeked suspition , contempt , contumely . p. 137. Chap. 16. Of the affection of Desire , what it is . The severall kindes of it , naturall , rationall , spirituall , intemperate , unnaturall morbid Desires . The Object of the●… , good , pleasant , as possible , as absent , either in whole , or in degrees of perfection , or continuance . The most generall internall cause vacuity , indigence other causes , admiration ▪ greatnesse of minde , curio ▪ sity . p. 161. Chap. 17. Of other causes of Desire , Infirmity , Temerity , Mutability of Minde , Knowledge , Repentance , Hope , of the effects of it in generall labour , languor . In speciall , of rationall Desires , bounty , griefe , wearinesse , indignation against that which withstands it . Of vitious Desires , deception , ingratitude , envie , greedinesse , basenesse of Resolution . p. 177. Chap. 18. Rules touching our Desires . Desires of lower Objects , must not be either Hasty , or unbounded , such are unnaturall , turbid , unfruitfull , unthankfull . Desires of heavenly objects fixed , permanent , industrious , connexion of vertues , sluggish desires . p. 190. Chap , 19. Of the affection of joy or delight , the severall objects thereof , corporall , morall , intellectuall , Divine . p. 197. Chap. 20. Of the causes of Ioy. The union of the Object to the Faculty , by Contemplation , Hope , Fruition , changes by accident a cause of Delight . p. 203. Chap. 21. Of other causes of Delight , Vnexpectednesse of a good , strength of Desire . Imagination , Imitation . Fitnesse and accommodation . Of the effects of this Passion : Reparation of Nature , Dilatation . Thirst in noble Objects , satiety in baser . Whetting of Industry . Atmorous unbeliefe . p. 211 Chap ▪ 22. Of the affection of sorrow the object of it , evill ▪ sensitive , intellectuall as present in it selfe , or to the minde , by memory , or suspition , particular causes , effects of it , Feare , Care , Experience , Erudition , Irresolution , Despaire , Execration , Distempers of body , p. 221. Chap. 23. Of the affection of Hope , the Object of it , Good , Future , Possible , Difficult . Of Regular and inordinate Despaire . p. 233. Chap. 24. Of the causes of Hope , Want , and Weaknesse together , Experience and Knowledge . In what sense Ignorance may be said to strengthen , and know ledge to weaken Hope : Examples quicken more then Precept , provision of aides : the uncertainty of outward meanes to establish Hope , goodnesse of Nature , Faith , and Cred●…lity ▪ wise Confidence . p. 240. Chap. 25. Of the effects of Hope : Stability of minde ▪ wearines , arising not out of weaknes , but out of want , Contention , and forthputting of the Minde . Patience under the want , Distance , and Difficulty of Good desired , waiting upon aide expected . p. 254. Chap. 26. Of the affection of Boldnesse , what it is , the causes of it , strong Desires , strong Hopes , Aydes , Supplies , Reall or in Opinion . Despaire and extremities , experience , ignorance , Religion , immunity from danger , Dext●…rity of Wit , Strength of Love , Pride or Greatnesse of Minde and Abilities . The effects of it , Executi●…n of things advised , Temerity , &c. p. 258. Chap. 27. Of the Passion of Feare : the causes of it , Impotency , Obno●…ousnesse , Suddennesse , Neerenesse , Newnesse , Conscience , Ignerance of an evill . p. 274. Chap. 28. Of the effects of Feare , Suspition , Circumspection , Superstition , betraying the succours of Reason , Feare generative , rest●…cting inward wea●…ning the Faculties of the minde , base Susp●…tion , wise Caution . p. 210. Chap. 29. Of that particular affection of Feare ▪ which is called shame , what it is . Whom we thus feare . The ground of it evill of Turpitude . Injustice , Intemperance , Sordidnesse , So●…nesse , Pusillanimity , Flattery , Vainglory , Misfortun●… , Ignorance Pragmaticalnesse , Deformity , Greatnesse of Minde , unworthy Correspondencies , &c. Shame , v●…ous , and vertuous . p. 300. Chap. 30. Of the affection of Anger , the distinctions of it , The fundamentall cause thereof contempt . Three kindes of Contempt , dis●…estimation disappointment , Calumny . p. 31●… . Chap. 31. Of other causes of Anger : first in regard of him that suffers wrong : Excellency , weaknesse , strong d●…sires , sus●…ition , Next ●…regard of him who doth it ; Rasenesse , Impudence , Neerenesse , Freedome of speech , Contention , Ability , the effects of Anger , the immutation of the Body ▪ Impulsion of Reason , Exp●…dition , Precipitance . Rules for the moderating of this Passion . p. 322. Chap. 32 , Of the originall of the Reasonable Soule whither it be immediately created and i●…sused , 〈◊〉 derived by seminall Traduction from the Parents . Of the derivation of originall sinne . p. 391. Chap. 33. Of the Image of God in the Reasonable Soule in regard of it's simplicity , and spirituality . p. 400. Chap. 34. Of the Soules Immortality proved by it's simplicity , independance , agreement . Of Nations in acknowledging a God and duties due to him , dignity above other creatures , power of understanding things immortall , unsatisfiablenesse by Objects mortall , freenesse from all causes of corruption . p. 407. Chap. 35. Of the honour of humane bodies by creation , by resurrection , of the endowments of glorified bodies . p. 420. Chap. 36. Of that part of Gods image in the Soule , which answereth to his Power , Wisedome , Knowledge , Holinesse . Of mans dominion over other Creatures . Of his love to Knowledge , what remainders we retaine of originall Iustice. p. 429. Chap. 37. Of the Faculty of understanding , it 's operation outward upon the object . Inward upon the will. Of Knowledge , what it is . The naturall desire and love of it . Apprehension , Iudgement , Retention requisite unto right Knowledge . Severall kindes of Knowledge . The originall Knowledge given unto man in his Creation . The benefits of Knowledge , of Ignorance naturall , voluntary , Poenal , of Curiosity , of Opinion , the causes of it , Disproportion betweene the Object and the Faculty , and an acute versutilo●…snesse of conceits , the benefits of modest Hesitancy . p. 444. Chap. 38. Of Errours : the causes thereof . The abuses of Principles , falsifying them : or transferring the truth of them out of their owne bounds . Affectations of singularity , and novell courses . Credulity and thraldome of judgement unto others . How Antiquity is to be honoured . Affection to particular objects corrupteth judgement . Curiosity in searching things secret . p. 483 Chap ▪ 39. The actions of the understanding , inventition , Wit , Iudgement : of Invention , Distrust , Prejudice , Immaturity : Of Tradition by speech , Writing : Of the Dignities and Corruption of speech . p. 500. Chap. 40. Of the Actions of the understanding upon the Will , with respect to the End and Meanes . The power of the understanding over the Will , not Commanding , but directing the Objects of the Will to be good and convenient . Corrupt Will lookes onely at Good present . Two Acts of the Vnderstanding , Knowledge and Consideration . It must also be possible , and with respect to happinesse Immortall . Ignorance and Weaknesse in the Vnderstanding , in proposing the right means to the last End. p. 517. Chap. 41. Of the Conscience ; it's Offices of Direction , Conviction , Comfort , Watchfulnesse , Memory , Impartiality . Of Consciences Ignorant , Superstitious , Sleeping ▪ Frightfull , Tempestuous . p. 531. Chap. 42. Of the Will : it 's Appetite : with the proper and chiefe Objects therof , God. Of Superstition and Idolatry . Of it's Liberty in the Electing of Meanes to an End. Of it's Dominion Coactive and perswasive . Of Fate , Astrology . Satanicall Suggestions . Of the manner of the Wills Operaation , Motives to it . Acts of it . The Conclusion . p. 537. A TREATISE of the Passions and Faculties of the SOULE of MAN. CHAP. I. Of the dependance of the Soule , in her operations upon the Body . IT hath been a just Complaint of Learned Men , that usually wee are more curious in our inquiries after things New than excellent ; and that the very neerenesse of worthy Objects , hath at once made them both despised and unknowne . Thus like Children , with an idle diligence , and fruitlesse Curiositie , wee turne over this great Booke of Nature , without perusing those ordinarie Characters , wherein is exprest the greatest power of the Worker , and excellencie of the Worke ; fixing our Admiration onely on those Pictures and unusuall Novelties , which though for their rarenesse they are more strange , yet for their na ture are lesse worthy . Every Comet or burning Meteor strikes more wonder into the beholder , than those glorious Lampes of Nature , with their admirable Motions and Order , in which the Heathen have acknowledged a Divinenesse . Let a Child be borne but with six fingers , or have a part more than usuall , wee rather wonder at One supers●…uous , than at All naturall . Sol spectatorem nisi cum desicit non habet , nemo observat Lunam nisi laborantem , adeò naturale est magis nova , quàm magna mirari : None looketh with wonde●… on the Sunne , but in an Eclipse ; no eye gazeth on the Moone , but in her Travell : so naturall it is with men , to admire rather things N●…w than Common . Whereas indeed things are fit for studie and observation , though never so common , in regard of the perfection of their nature , and usefulnesse of their knowledge . In which respect , the plaine Counsell of the Oracle was one of the wi●…est which was ever given to man , To studie and to know himselfe ; because , by reason of his owne neerenesse to himselfe , hee is usually of himselfe most unknowne and neglected . And yet if wee consider , how in him it hath pleased God to stampe a more notable Character of his owne Image , and to make him , amongst all his Workes , one of the most perfect Models of created excellencie , wee cannot but acknowledge him to be one , though of the least , yet of the fittest Volumes , in this great varietie of Nature to be acquainted withall . Intending therefore , according to my weakenesse , to take some view of the inside , and more noble Characters of this Booke , it will not be needfull for me to gaze upon the Cover , to insist on the materials or sensitive conditions of the humane nature , or to commend him in his Anatomie ; though even in that respect the Psalmist tells us , that he is fearefully and wonderfully made : for wee commonly see , that as most kind of Plants or Trees exceed us in vegetation and fertilitie ; so , many sorts of beasts have a greater activitie and exquisitenesse in their senses than wee . And the reason hereof is , because Nature aiming at a superiour and more excellent end , is in those lower faculties lesse intent and elaborate . It shall suffice therefore , onely to lay a ground-worke in these lower faculties , for the better notice of mans greater perfections , which have ever some connexion and dependance on them . For whereas the principall acts of mans Soule are either of Reason and Discourse , proceeding from his Vnderstanding ; or of Action and Moralitie , from his Will ; both these , in the present condition of mans estate , have their dependance on the Organs and faculties of the Body , which in the one precede , in the other follow : To the one , they are as Porters , to let in and convey ; to the other as Messengers , to performe and execute : To the one , the whole Body is as an Eye , through which it seeth ; to the other a Hand , by which it worketh . Concerning the ministrie therefore of the Body unto the Soule , wee shall thus resolve ; That the Reasonable part of Man , in that condition of subsistence which now it hath , depends in all its ordinarie and naturall operations , upon the happie or disordered temperature of those vitall Qualities , out of whose apt and regular commixion the good estate of the Body is framed and composed . For though these Ministeriall parts have not any over-ruling , yet they have a disturbing power , to hurt and hinder the operations of the Soule ▪ Whence wee finde , that sundry diseases of the Body doe oftentimes weaken , yea , sometimes quite extirpate the deepest impression and most fixed habits of the minde . For , as wheresoever there is a locomotive facultie , though there be the principall cause of all motion and activitie ; yet if the subordinate instruments , the bones and sinewes be dis-jointed , shrunke , or any other wayes indisposed for the exercise of that power , there can be no actuall motion ; Or as in the Body Politique ▪ the Prince ( whom Seneca calleth the Soule of the Common-wealth ) receiveth either true or false intelligence from abroad , according as is the fidelitie or negligence of those instruments ▪ whom Xenophon tearmeth the Eyes and Eares of Kings : In like manner , the Soule of man being not an absolute independant worker , but receiving all her objects by conveyance from these bodily instruments , which Cicero calleth the Messengers to the Soule , if they out of any indisposition shall be weakened , the Soule must continue like a Rasa Tabula , without any acquired or introduced habits . The Soule hath not immediately from it selfe that strange weakenesse , which is observed in many men , but onely ▪ as it is disabled by Earthie and sluggish Organs ; which being out of order , are more burthensome than serviceable thereunto . There are observable in the Soules of men , considered in themselves , and in reference one to another , two defects ; an imperfection , and an inequalitie of operation : the former of these I doe not so ascribe to that bodily weakenesse , whereby the Soule is any way opprest , as if I conceived no internall darknesse in the faculties themselves ; since the fall of man working in him a generall corruption , did amongst the rest infatuate the Mind , and as it were smother the Soule with ignorance ; so that the outward ineptitude of bodily instruments , is onely a furtherance and improvement of that Native imperfection . But for the inequalitie and difference of mens understandings in their severall operations , notwithstanding it be questioned in the Schooles , Whether the Soules of men have not originally , in their Nature , degrees of perfection and weakenesse , whence these severall degrees of operation may proceed ; yet neverthelesse that being granted , I suppose , that principally it proceeds from the varietie , tempers , and dispositions in the instrumentall faculties of the Body ▪ by the helpe whereof , the Soule in this estate worketh : for I cannot perceive it possible , that there should have beene , if man had continued in his Innocencie , ( wherein our Bodies should have had an exact constitution , free from those distempers to which now by sinne they are lyable ) such remarkable differences betweene mens apprehensions , as wee now see there are : for there should have beene in all men a great facilitie to apprehend the mysteries of Nature , and to acquire knowledge ( as wee see in Adam ) which now wee finde in a large measure granted to some , and to others quite denyed . And yet in that perfect estate ( according to the opinion of those who now maintaine it ) there would have beene found a substantiall and internall inequalitie amongst the Soules of men : and therefore principally this varietie comes from the sundry constitutions of mens bodies ; in some , yeelding enablement , for quicknesse of Apprehension ; in others , pr●…ssing downe and intangling the Vnderstanding ; in some , disposing the Minde unto one object ; in some , unto another ; according as the impetus and force of their naturall affections carrieth them . And therefore Aristotle in his Politiques ascribeth the inequalitie which hee observes betweene the Asiatique and European Wits , unto the severall Climates and temperature of the Regions in which they lived ; according whereunto , the Complexions and Constitutions of their Bodies onely could be alter'd ; the Soule being in it selfe , according to the same Philosopher , impassible from any corporeall Agent . And to the same purpose againe he saith , That if an old man had a young mans eye , his sight would be as sharpe and as distinct as a young mans is ; implying 〈◊〉 diversitie of Perception to be grounded on●…ly on the diversitie of bodily instruments , by which it is exercised . And therefore he elsewhere observes ( I shall not trouble my selfe to examine upon what ground ) that men of soft and tender skins have greatest quicknesse of wit ; and on the contrarie , Duri Carne , inepti●…mente : thereby intimating , that there is no more significant and lively expression of a vigorous or heavie Soule , than a happie or ill-ordered Body ; wherein wee may sundry times reade the abilities of the Minde , and the inclinations of the Will : So then it is manifest , that this weakenesse of apprehension in the Soules of men , doth not come from any immediate and proper darknesse belonging unto them ; but onely from the coexistence which they have with a Body ill-disposed for assistance and information . For hee who is carried in a Coach ( as the Body is vehiculum animae ) though he be of himselfe more nimble and active , must yet receive such motion as that affoords ; and Water , which is conveyed through Pipes and Aqueducts , though its motion by it selfe would have beene otherwise , must yet then be limitted by the posture and proportion of the Vessels through which it passeth . CHAP. II. In what Cases the dependance of the Soule on the Body , is lessened by Faith , Custome , Education , Occasion . BVt yet this dependance on the Body is not so necessarie and immutable , but that it may admit of variation , and the Soule be in some cases vindicated from the impression of the Body : And this first , in extraordinarie ; and next , in more common actions . In actions extraordinarie , as those pious and religious operations of the Soule , Assent , Faith , Invocation , and many others ▪ wherein the Soule is carried beyond the Sphere of Sense , and transported unto more raysed operations : For to beleeve and know , that there are layd up for pious and holy endeavours those joyes which eye hath not seene , nor care heard , and to have some glimpses and fore-taste of them , which Saint Paul calleth the Earnest , and first fruits of the Spirit ; What is this , but to leave sense behind us , and to out-run our Bodies ? And therefore it is , that Religion , I meane chiefely , the Principles , Foundations , Articles , and Mysteries Evangelicall , were alwayes not to be urged by Disputes of Secular Learning , but to be sacredly and secretly infused ; not so much perswading to the knowledge of apparent Truths ▪ as drawing to the beleese of true Mysteries . Divine Truths doe as much transcend the Reason ▪ as Divine Goodnesse doth the Will of Man. That One Nature should be in Three Persons , and Two Natures in One Person : That the invisible God should be manifested in the flesh , and a pure Virgin bring forth a Sonne ; That Death should be conquered by dying , and not be able to digest and consume the Body which it had devoured : That dead bones should live , and they who dwell in the dust awake and sing : These are Mysteries , not onely above the reach of Humane , but even of Evangelicall disquisition ; in somuch , that even unto Principalities and Powers they were not otherwise made knowne , but by Divine Revelation delivered unto the Church . Sarah laughed , when Abraham beleeved ; and the Philosophers mocked , when Paul disputed ; and Reason expected , that the Apostle should have fallen downe dead , when contrarily , Faith shooke the Viper into the fire . There is a great difference betweene the manner of yeelding our assent unto God and Nature : For in Philosophie , we never resigne our beleese , nor suffer our judgements to be wholly carried to any Conclusion , till there be a demonstrative Argument grounded on Induction from the Sense , for the enforcement thereof . But Divinitie , on the other side , whe●… God speakes unto us , worketh Science by Faith ▪ making us so much the more assured of thos●… Truths which it averreth , than of any Natural●… Conclusions , ( notwithstanding they may seem●… sometimes to beare opposition to humane Reason ) by how much Divine Authoritie is more absolute and certaine , than any Naturall demonstration . And this freedome from bodily restraint , have ( according to the Schoole-men ) those Raptures and Extasies , which rayse and ravish the Soule , with the sweetnesse of extraordinarie Contemplations . And yet even Religion it selfe hath so much condiscended to the senses of men , as to give them manner of roome and service in this great Mysterie . And therefore generally , the Doctrine of Christ is set forth in Parables and Similitudes , and the Faith in Christ confirmed by Sacraments ; things most agreeable to the perception and capacitie of the Senses . Now , for the exemption of the more ordinarie actions of the Soule from any predominancie of the Body , it is chiefely wrought by these three meanes , Education , Custome , and Occasion . For the Rule of Aristotle , though in Agents purely Naturall and peremptorie ( which are not directed by any degree of knowledge inherent ) it held true ; yet in Man it is not universall , That any thing which comes from Nature , is unalterable by Custome : For we commonly observe , that the Culture of the Minde , as of the Earth , doth many times deliver it from the barrennesse of its owne Nature . Exercetque frequens tellurem atque imperat arvis ; As frequent Husbandry commands The emptiest and most barren Lands . Education then , and Custome , doe as it were revenge Nature ; insomuch , that though the outward Humours and Complexions doe worke the Mind unto an unhappie temper , yet by a continuall grapling with these difficulties , it getteth at the last some victorie , though not without much reluctancie . And for Occasion ; that alters the naturall inclination of the Will and Affections , rather than of the Vnderstanding : for so wee see , that the byas and force of mens desires are oftentimes turned , by reason of some sudden emergent occurrences , contrarie to the standing temper and complexion of the Body . Thus wee reade some times of men in Warre ; who notwithstanding of themselves timerous and sluggish , yet when the disadvantage of the place had taken away all possibilitie of flight , and the crueltie of the Adversarie all hope of mercie , if they should be conquered , have strangely gayned by their owne despaires , and gotten great and prosperous Victories , by a forc'd and unnaturall fortitude . Vna salus victis , nullam sperare salutem . The onely weapon which did win the day , Was their despaire , that they were cast away . An example whereof , wee have in the Philistims : When the Israelites brought forth the Arke of the Lord in the Campe , they were sore afraid , and cryed out , Woe unto us , woe unto us ; who shall deliver us out of the hands of these mightie Gods ? And thereupon resolved to quit themselves like men , and fight . And Caesar in his Commentaries telleth us of a people ▪ who when they went out to Warre , would burne their Houses ; that having no Home of their owne , to flye unto , they might by that despaire , be urged to gaine one by the Sword. The Historian reporteth of a Band of Scythians , who though they were of themselves bond-slaves , did notwithstanding , upon occasion of their Masters absence , endeavour to shake off their in-bred Civilitie ; usurping to themselves a Freedome , of which the basenesse of their condition was uncapable : Nor could they be removed from this Insolencie , till the sight of Rods and Staves , and other the like instruments of feare , had driven them back into their Nature againe . CHAP. III. Of the Memorie , and some few causes of the weakenesse thereof . NOw for these inward Senses , which are commonly accounted three , ( though extending themselves unto sundry operations of differing qualities ) ●… take the two later , to wit , Memorie , and Fancie , or Imagination , to have a more excellent degree of perfection in man ; as being indeed the principall Store-houses and Treasuries of the o●…●…ons of the Soule . Where ▪ by Memorie , I under stand not the facultie , as it is common to beas●…s with men , and importeth nothing but the simple retention , and conservation of some species , formerly treasur'd up by the conveyance of the outward sense : but as it is Consors & co-operatrix Rationis , ●…s Hugo speakes , a joynt-worker in the operations of Reason ; which the Latines call Reminiscentia , or Recordatio ; including some acts of the Vnderstanding ▪ Which is a reviewing , or ( as wee speake ) a calling to minde of former objects , by discourse , or rationall searching for them ; which is made by Aristotle to be the remote ground of all Arts : For ( saith hee ) Memorie is the Ground of Experience , and Experience the Mother of Art : The dignitie hereof in man , is seene , both by perfecting the Vnderstanding ▪ in matter of Learning and Discourse , ( wherein some men have attained unto almost a miraculous felicitie ; as Seneca the elder confes seth of himselfe , who could immediately recite two thousand words , in the same order as they had beene spoken before to him ; and Cyrus , of whom Zenophon testifieth , that hee could salute all the Souldiers in his Armie by their Names ▪ and Mithridates , who being King over twentie two Countreyes ▪ did speake so many Languages without an Interpreter ; and Politian in his Epis●…les telleth of Fabius Vrsinus , a Child but of a eleven yeeres of age , in whom there was so rare a mixture of Invention and Memorie , that ●…ee could unto five or six severall persons , at the same time , dictate the matter and words of so many severall Epistles , some serious , some jocular , all of different arguments , returning after every short period , from the last to the first , and so in order ; and in the conclusion , every Epistle should be so close ▪ proper , and coherent within i●… selfe , as if it alone had beene intended : ) As also by affording speciall assistance for the direction and discreet managing of our actions , conforming them either unto Precepts and Rules in Moralitie , or unto Principles of Wisdome and publike Prudence ▪ gathered from Historicall observations ; while the Minde , by the helpe of Memorie , being as it were conversant with Ages past , and furnished with Examples for any service and imployment , doth by mature application , weighing particulars , comparing times , circumstances , and passages of affaires together , enable it selfe with the more hope and resolution , to passe successefully through any enterprise or difficultie : for qui credit sp●…rat , hee that beleeveth , and is acquainted with the happie issue of other mens resolutions , will with the lesse anxietie or discouragement goe on in his owne . The principall Corruptions which I conceive of the Memorie , are first , too much slightnesse and shallownesse of observation ; when out of an impatiencie of staying long , or making any pro●…ound enquirie into one object , and out of a gluttonous curiositie to seed on many , the greedinesse of the appetite weakeneth the digestion , ( for so some have called the Memorie , the Belly of the Soule ) and an eagernesse to take in , makes uncarefull to retaine . And this is the reason , why many men wander over all Arts and Sciences , without gaining reall improvement , or soliditie in any : They make not any solemne Iourney to a particular Coast , and Head of Learning , but view all as it were in Transitu ; having no sooner begun to settle on one , but they are in haste to visit another . But such men as these ( except endowed with an incredible and usuall felicitie of dispatch ) are no more able to finde the use , or search the bottome of any Learning , than he who rides Poast , is to make a description and Map of his Iourneyes : who , though by much imployment , he may toyle and sweat more in travelling from place to place ; yet is hee farre lesse able to discover the nature of the Countreyes , temperature of the Aire , Character of the people , Commodities of the Earth , than he , who though not so violent in the motion , is yet more constant in his abode : and though his haste be lesse eager , yet his observations are more serious . Omnis festinatio coeca est , saith Seneca ; Precipitancie and unstablenesse , as well in the motions of the Wit as of the Body , dazeleth and disableth the eyes : And it is true in the Minde , as in the Stomack ; too quick digestion doth alwayes more distemper than nourish , and breedeth nothing but Crudities in Learning . Nor can I call that so much Studie , as agitation and restlesnesse of the Minde ; which is as impatient of true setled labour , as it is of quiet . Now , the reason why such a temper of Minde as this , is corruptive to the Memorie , is first , because Memorie is alwayes joyned with some measure of Love ; and wee most of all remember that , which wee most respect : Omnia quae ●…urant meminerunt ; There where the Treasure is , the Minde will be also : There therefore , where our Love is most constant , our Memories will be most faithfull . So , that sudden vanishing , and broken desires , which like the appetite of sick men , are for the time violent , but give presently over ; as they argue an eager Love for the present , of what wee pursue , and by consequence , ●… fastidium and disesteeme of that which wee soone forsake ▪ so doe they necessarily inferre weakenesse on the Memorie , by how much they make our hopes the stronger . For , as Seneca speakes , Cad●…ca memoria futura iminentium ; Men strongly bent upon things future , have but weake memories of things past . Secondly , the body of any one Homogeneall Learning , hath this excellent propertie in it , that all the parts of it doe by a mutuall service relate to , and communicate strength and lustre each to other : so that he who goes through with any Science , doth from every new Branch and Conclusion which he meets with , receive a greater clearenesse and more strong impression of his former degrees of Knowledge . Now then , that man who out of impatiencie of that Restraint , cannot endure to goe through an Art , to search into the Root , to observe the knittings and dependencies of the parts amongst themselves , to see by what passages Truth is derived from the Principles , to this or to other Branches ; must needs be so much the more forgetfull of what he knowes , by how much he is ignorant of those other parts whereunto it referreth . Other causes there are of weakenesse in the Memorie ; as namely , a distrust , and from thence an unexercise of it . Whereupon Plato telleth us , that the use of Letters , in gathering Adversaria and Collections , is a hinderance to the Memorie ; because those things which wee have deposited to our Desks , wee are the more secure and carelesse to retaine in our Minds . And on the other Extreme , a too great Confidence in it , and thereupon an over-burthening it with multitude of Notions ; whereby as it sheds much over , so it is withall indisposed for the readie use of what it retaines ; it falling out in a huddle and tumultuarie heape of thoughts , as in any other throng , that we can never so easily finde out , or order and dispose what we desire to use ▪ but are consounded in our owne store . But I forbeare to insist on these , because I hasten to the higher and more noble part of Man. CHAP. IV. Of the Fancie : Its offices to the Will and Reason , Uolubilitie of Thoughts , Fictions , Errors , Levitie , Fixednesse . NOw for the Imagination , the dignitie thereof consists , either in the office , or in the latitude of it : Its office , is to be assistant both to the Vnderstanding and the Will ; its assistance to the Vnderstanding , is principally in matter of Invention , readily to supply it with varietie of objects whereon to worke , as also to quicken and rayse the Minde with a kind of heat and rapterie proportionable in the inferior part of the Soule , to that which in the superior , Philosophers call Ext●…sie ; whereby it is possessed with such a strong delight in its prope●… obje●… , as makes the motions thereof towards it , to be restlesse and impatient : And of this , is that of the Poet ; Est Deus in nobis agitante ealescimus ipso : By Divine Raptures we aspire , And are inflam'd with noble fire . The office of the Imagination to the Will , is to quicken , allure , and sharpen its desire towards some convenient object : for it often commeth to passe , that some plausible Fancie doth more prevaile with tender Wills , than a severe and sullen Argument , and hath more powerfull insi●…uations to perswade , than the peremptorinesse of Reason hath to command . And the reason ●…ereof is , because libertie being naturall unto mans Will , that course must needs most of all gaine upon it , which doth offer least force unto its libertie : Which is done rather by an Argument of delight , than of constraint ; and best of all , when a rationall and convincing Argument is so sweetned and tempered , to the delight of the hearer , that he shall be content to entertaine Truth , for the very beautie and attire of it ; so that you shall not know , whether it were the weight of the Reason that over-rul'd , or the elegancie that enticed him . A man can be well pleased , to looke with delight on the picture of his enemie , when it is drawne with a skilfull and curious hand . And therefore , in that great worke of mens conversion unto God , he is said to allure them , and to speake comfortably unto them , to beseech , and to perswade them ; to set forth Chris●… to the Soule , as altogether lovely , as the fairest 〈◊〉 ten thousand , as the desire of the Nations , as th●… Riches of the World , that men might be inflame●… to love the beautie of Holinesse . That whic●… must perswade the Will , must not onely have 〈◊〉 truth , but a worthinesse in it : in which respect , the Principles of Knowledge are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy or honourable speeches : and the Gospe●… is not onely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a true saying ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a worthy saying ; and in that respect ▪ fitted for acceptation . It is true of the Will , which Seneca hath observed of Princes ; Ap●… Reges etiam quae prosunt ita tamen ●…t delectent su●…denda sunt : That unto them even things profitable must be represented with the face rathe●… of delight than of necessitie ; even as Physicians , when they minister a very wholesome Potion : — Prius or as pocula circum Contingunt d●…lci mellis flavoque liquore : That they their Patients may both please & cure , With mixed-sweets their pallats they allure . And hence is that observation , that the first reformers and drawers of men into Civill societie ▪ and the practise of Vertue , wrought upon the Will by the ministrie rather of the Fancie , than of rigid Reason ; not driving them thereunto by punctuall Arguments , but alluring them by the sweetnesse of Eloquence ; not pressing the necessi●…ie of Moralitie , by naked inserences , but rather secretly instilling it into the Will , that it might at last finde it selfe reformed , and yet hardly perceive how it came to be so . And this was done by those Musicall , Poeticall , and Mythologicall perswasions ; whereby men in their discourses , did as it were paint Vertues and Vices ; giving unto spirituall things Bodies and Beauties , such as might best affect the Imagination : Yea , God himselfe hath beene pleased to honour this way of setting out higher Notions , in that wee finde some roome in the holy Scriptures for Mythologies ; as that of the Vine , the Fig-tree , and the Bramble , for Riddles , for Parables , Similitudes , and Poeticall Numbers and Raptures , whereby heavenly Doctrines are shadowed forth , and doe condiscend unto humane frailties . And another reason hereof is , because the desires of men are fixed as well on pleasant as on profitable objects ; so that those inducements must needs have most Authoritie , which have that happie mixture of 〈◊〉 & dulce together ; not onely pressing necessitie upon the Vnderstanding , but pointing as it were and deciphering delight to the Fancie . And this reason Scaliger gives in his Inquirie , how false Things , such as Plato his Elizium , Homers Fictions , Orph●…us his Musick , should delight wise men : Propterea quod exuperant vulgares limites veritatis , saith hee ; because they are not exacted to the rigor and strictnesse of Reason , nor grounded on the severitie of Truth , but are ( as I may so speake ) the Creation of the Fancie , having a kind of delightfull libertie in them , wherewith they refresh and doe is it were open and unbind the Thoughts , which otherwise , by a continuall pressure in exacter and more massie reasonings , would easily tyre and despaire . Concerning the Latitude of this Facultie , it hath there in a double prerogative above others ▪ one , in the multiplicitie of Operations ; another , in the framing of Objects . To the former of these , I reduce the Thoughts ; which , by reason of their quicknesse and volubilitie , and withall , their continuall interchanges and successions , are the most numberlesse operations of the Soule of man : where , by Thoughts , I understand those springings and glances of the heart , grounded on the sudden representation of sundry different objects ; for when the Mind begins once to be fixt , and standing , I call that rather Meditation than Thought . This multiplicitie of Thoughts is grounded first upon the abundance of their Objects ; and next , upon the quicknesse and activitie of Apprehension ; that is the matter , this the forme of those Thoughts which I now speake of . The abundance of Objects is seene in this , that it includes all the varieties of species belonging to other faculties ; as that knowledge which the Schooles call Philosophia prima , doth within its owne limits draw in , in some sort , all the severall Objects of particular Sciences . There are Thoughts belonging unto the Will , flying and pursuing Thoughts , Wishings , and Loathings ; and there are Thoughts belonging to the Vnderstanding , assenting and dissenting Thoughts , Beleefe and dis-opinion : There are Thoughts likewise proceeding from Anger , firie and revengefull Thoughts ; from Envie , knowing and repining Thoughts ; from Ioy , sweet and refreshing Thoughts ; from Conscience , comforting and affrightfull Thoughts ; and so in all other faculties . And for the quicknesse of Working , the motions of the Thoughts shew it , in the concu●…rence of these two things , suddennesse of journey , and vastnesse of way ; while like Lightning they are able to reach from one end of Heaven unto another , and in one light and imperceptible excursion , leave almost no part of the Vniverse untravelled . Now , of these two grounds of multiplicitie in Thoughts , the former , namely , the abundance of Objects , is ab extrinsec●… , and dispersed over things , ( though they are not otherwise the Objects of Thought , than as the Mind reflecteth on the Phan●…asmata or images of them in this facultie ) but the latter , which is the quicknesse of Apprehension , though it may seeme to be the most peculiar worke of Reason , yet the Imagination hath indeed the greatest interest in it : For , though the Act of Apprehending be the proper worke of the Vnderstanding , yet the forme and qualitie of that Act ( which properly makes it a Thought in that strict sense , wherein here I take it ) namely , the lightnesse , volubilitie , and suddennesse thereof , proceeds from the immediate restlesnesse of the Imagination ; as is plaine , by the continuall varietie of Dreames and other Fancies , wherein the Facultie is the principall worker . The next thing , is the Latitude of Imagination , in framing of Objects , wherein it hath a propertie of boldnesse beyond other faculties : For Reason , and all other powers , have their fixed and determined limits in Nature ; and therefore they alwayes frame themselves to the truth of things , yeelding assent to nothing but what they finde : But the Imagination is a Facultie boundlesse , and impatient of any imposed limits , save those which it selfe maketh . And hence it is , that in matter of perswasion and insinuation , Poetrie , Mythologie , and Eloquence ( the Arts of rationall Fancie ) have ever ( as was observ'd ) beene more forcible than those which have been rigorously grounded on Nature and Reason ; it being ( as Scaliger observes ) the naturall infinitenesse of mans Soule . Aspernari c●…rtorum sinium praescriptionem , to disdaine any bounds and confines in her operations . Now , the libertie of the Imagination in this particular , is three-sold ; Creation , as I may so speake , and n●…w making of Objects ; Composition , or new mixing them ; and Translation , or new placing them : unto some of which three , will be reduced all Poeticall Fictions , fabulous Transmutations , high Metaphors , and Rhetoricall Allegories ; things of excellent use , and ornament in speech . Now , for the Corruptions and Diseases of this Facultie , I conceive the principall to be these three , Error , Levitie , and dull fixednesse : The Error of the Imagination may be taken both actively , and passively ; the Error which it produceth , and the Error which it suffereth : That the Fancie is fruitfull in producing Error , is as manifest , as it is difficult to shew the manner how it doth it . Hence , those strange and yet strong delusions , whereby the Mind of melancholy men ( in whom this Facultie hath the most deepe and piercing operation ) have beene peremptorily possessed : Hence , those vanishing and sh●…dowie Assurances , Hopes , Feares , Ioyes , Visions , which the Dreames of men ( the immediate issues of this Facultie ) doe produce : Hence those gastly Apparitions , dreadfull Sounds , blacke Thoughts , Tremblings , and Horrors , which the strong working of Imagination doth present unto , or produce in men ; disquieted either with the uglinesse of their Sinnes , or heavinesse of their Natures , making them to feare , where no feare is : which , whether it be done by affecting onely the Fancie , or by the impression of such formes and shapes upon the Spirits , which goe unto the outward senses , as may thereby affect them with the same Images ( not by reception from without , but by impression and transfusion from within ) it is manifest , not onely by various relations , but by continuall experience , what strong and strange effects those distempers have produced . Neither are wee to conceive this impossible when we see as admirable effects in another kind wrought by the same facultie , and , as is probable , by the same meanes ; I meane , the impression o●… likelinesse of an Infant in the Wombe , unto the Parents , or some other , who shall worke a stronger conceit in the Fancie : Or if this be not ascribed unto the working of this power , but rather to a secret reall vertue intrinsecall unto the Seed of the Parents ( as many doe affirme ) yet that other effect of stamping on the Body the Images and Colours of some things , which had made any strong and violent immutation on the Fancie , must needs be hereunto ascribed , As wee see commeth often to passe , in the longing of Women ; and in her , who having the picture of an Ethioplan in her Chamber , brought forth a black Child ; and in the course which Iacob tooke , 〈◊〉 putting speckled Rods before the Cattell , when they were to conceive , that the sancie of them might make their Lambes to be ring-straked and speckled . The Errors which are in the Fancie , are usually of the same nature with those that are wrought by it : Such was the Error of that man , which would not be perswaded , but that he had on his head a great paire of Hornes , and for that reason would not moove sorth nor uncover his face to any . And the causes of these Errors are by Francis Mirandula ascribed first to the varietie of tempers in the Body , with the predominancie of those humours which give complexion thereunto : secondly , to the imposture of the Senses : thirdly , to the government of the Will , ( though that , as is granted , hath least power over this Facultie ) and lastly , to the ministry of evill Angels , who can easily cast into the Fancie strange and false species , with such subtletie , as shall easily gaine them plausible credit and admittance . And of this , we finde an expresse example ( as I conceive ) in that evill spirit ▪ who promised to be a lying spirit in the mouth of Ahabs Prophets . For the vision : of such men being for the most part imaginarie , the impression of that lying and deceitfull perswasion was , in all probabilitie , made upon the Imagination . For , notwithstanding I confesse , that Prophets had events by divers meanes revealed unto them , as by true Voices , by reall accesse of Angels , and by immediate illapse of Truth into the Vnderstanding ; yet because those two wayes , by Visions and by Dreames , were ( for ought can be observ'd ) the most usuall meanes of Revelation ; it is not unlikely , that the Devil ( who in such things strives , for the better advancement of his owne ends , to imitate Gods manner of working ) did by this manner of imposture on the Imagination , seeke to possesse the false Prophets , and to delude the King. And here , by the way from the three former , we may take occasion to observe the miserie of mans corrupted Nature ; wherein those Faculties which were originally ordained for mutuall assistance , doe now exercise a mutuall imposture : and as man did joyne with a fellow-creature to dishonour , and if it had been possible , to deceive his Maker ; so in the Faculties of man , we may discover a joynt conspiracie in the working of their owne overthrow and reproach , and a secret joy , in one to be deluded by another . The next Corruption which I observed , is the Levitie and too much Volubilitie of this Power , proceeding from the over-hastie obtrusion of the species . For , notwithstanding I grant the quicknesse of its operations to be one principall part of the excellencie thereof ; yet I thereby understand the Power , not the Infirmitie ; the Nature , not the Disease of that Facultie ; the abilitie of having speedie recourse unto varietie of Objects , treasured up in the Memorie ; or of apprehending new , with dexteritie ; not that floating and inconstant humour , whereby it makes many needlesse excursions upon impertinent things , and thereby interrupteth the course of the more needfull and present operations of the Soule . For , since it may fall out , that unto the same Facultie , from diversitie of occasions , contrarie operations may proove arguments of worth ; a restraint unto one manner of working , is an argument of weaknesse and defect , in that it straitneth and defraudeth the power of those advantages which it might receive , by a timely application of the other : There may be a time , when the Fancie may have libertie to expatiate ; but againe , some objects will require a more fixed and permanent act . And therefore , to have a vanishing and lightning Fancie , that knoweth not how to stay and fasten upon any particular , but as an Hanging of divers Colours , shall in one view present unto the Vnderstanding an heape of species , and so distract its intention ; argues not sufficiencie , but weaknesse and distemper in this Facultie . The last Corruption observed , is in the other extreame ; I meane , that heavinesse and sluggish fixednesse , whereby it is disabled from being serviceable to the Vnderstanding , in those actions which require dispatch , varietie , and suddennesse of execution : from which peremptorie adhesion and too violent intension of the Fancie on some particular objects , doth many times arise not onely a dulnesse of Mind , a Syncope , and kind of benumnednesse of the Soule , but oftentimes madnesse , distraction , and torment : Many examples of which kind of depravation of the Phantasie in melancholy men , wee every where meet withall ; some , thinking themselves turned into Wolves , Horses , or other Beasts ; others , pleasing themselves with Conceits of great Wealth and Principalities ; some , framing to themselves Feares , and other Hopes ; being all but the delusions and waking Dreames of a dist●…mpered Fancie . His ego saepè Lupum fieri & se condere Sylvis Moerim , saepè animas imis exire sepul●…ris , Atque salas alio vidi traducere messes : Here o●…en I have seene this Moeris worke Himselfe into a Wolfe , and into Woods lurke ; O●… have I seene him raise up ghosts from Hell , And growing Corne translate by Magick Spell . And upon this over-strong working and stay of the Fancie on some one or other object , it hath of●…entimes come to passe , that some men , out of depth of contemplation on some difficulties of Learning , ( as is reported of Aristotle , in his meditation on the cause of the ebbing and flowing of the Sea ) others , out of some strong and predominant passion , as Love , Feare , Despaire , drawing all the intention of the Mind unto them , have attempted such strange practises on themselves , and others , as could not proceed but from a smothered and intangled Reason . And thus much briefely shall suffice , touching the honour of mans common and inferiour Faculties . CHAP. V. Of Passions , their nature , and distribution ; of the Motions of Naturall Creatures , guided by a knowledge without them ; and of Rationall Croatures , guided by a knowledge within them : of Passions Mentall , Sensitive , and Rationall . INow proceed unto the Soule of Man : of which , I must speake in a double reference ; either according to its motions and impressions which it makes on the Body , and receiveth from it ; or according to those more immanent perfections which it hath within it selfe : under the former of these , come to be considered the Passions of Mans Minde , with the more notable perfections and corruptions ( as farre as my weakenesse can discover ) which the Soule and Body contracted from them . Passions are nothing else , but those naturall , perfective , and unstrained motions of the Creatures unto that advancement of their Natures , which they are by the Wisdome , Power , and Providence of their Creator , in their owne severall Spheares , and according to the proportion of their Capacities , ordained to receive , by a regular inclination to those objects , whose goodnesse beareth a naturall conveniencie or vertu●… of satisfaction unto them ; or by an antipathie and aversation from those , which bearing a contrarietie to the good they desire , must needs be noxious and destructive , and by consequent , odious to their natures . This being the prop●…rtie of all unconstrained selfe ▪ motions , it followeth , that the root and ground of all Passions , is principally the good ; and secondarily , or by consequent , the evill of things : as one beareth with it rationem convenientiae , a quieting and satisfacto rie ; the other , rationem disconvenienti●… , a disturbing and destroying nature . This being premised touching the nature and generall essence of Passions , the division of them must be then grounded ; because ( as Philosophie teacheth us ) Faculties and Operations receive their essentiall distinctions from their objects , and those severall respects wherewith they in order to the Facultie are qualified . Now , since all appetite ( being a blind Power ) is dependant upon the direction of some Knowledge ; from the diversitie of Knowledge in , or annexed unto things , may be gathered the prime distinction of Passions . Knowledge , in respect of created Agents , may be considered , either as dis-joyn'd , and extrinsecall to the things moved , or 〈◊〉 intrinsecall and united thereunto ; both which serve as a Law and Rule , to regulate the inclinations of each nature , that they might not swerve into disordered and confused , or into idle and vaine motions , ●…ut might ever worke towards that fixed end , which God hath appointed them to moove ●…nto . Passions which proceed from Knowledge severed and extrinsecall , are those motions of meerely naturall Agents ; which are guided to their generall or particular ends , by the Wisdome and Power of Him that made them . And this it is which causeth that peremptorie and uniforme order , observed by these kind of Agents in their naturall course , never either swarving or desisting there-from , so farre as the condition of the matter and subject whereon they worke permitteth them ; because they are all governed by an immutable , most wise , and most constant Law , proceeding from a Will with which there is no variablenesse nor shadow of changing . And therefore we finde those aberrations and irregularities of Nature , wherein it swerveth from this Law onely , or at least principally in these inferiour things ; wherein partly from the deficiencie and languishing of secondarie Agents , and partly from the excesses , defects , mutabilitie , and the like exigences of matter , wee finde sundry times error and enormitie in their severall workes and ends : Which , whether it be to set forth the beautie of regular operations ( which by deformitie and confusion will appeare more beautifull ; or whether the originall thereof be divine mal●…diction , which for the sinne of man hee pleaseth to lay upon his fellow creatures , which were all created for his comfort and service , ( which Saint Paul calleth the vanitie of the Creature ) it proceedeth certainely from the Will an●… Power of that Law-giver , who is onely able , s●… Reasons best knowne to his owne Wisdome , t●… dispense sometimes with that otherwise unalterable Law , which he gave all his creatures to observe : So that all the Miracles which ever God hath beene pleased to worke , for the conversion of men unto the Faith , or confirmation in it , were but so many exceptions and dispensations from that generall Law. But , as I said , those irregularities and deviations before spoken of , are seene principally in inferiour things . The Earth , being the principall Creature that did beare the Curse of Man●… Fall , which made ( if wee will beleeve that relation , though I rather suppose it to be fictitious ) the Heathen Philosopher , upon observation o●… that wonderfull Eclipse of the Sunne at the Passion of our Saviour , to crie out , Aut Deus Natur●… patitur , aut Mundi machina dissolvetur ; either the God of Nature suffereth , or the Frame of Nature dissolveth : Either something hindereth that universall Power , which sustaineth and animateth all the Creatures , or he doth at least willingly detaine that vertue and the vigour of that Law ; without execution whereof , there cannot but follow a laxation of the whole Frame : which particular I have the rather observ'd , to note , that the more raysed and heavenly a Nature is , the more stable and constant likewise it is , to every Divine Law imposed on it . Now , this naturall Passion which I speake of , is called by sundry Names amongst Philosophers , the Law , the Equitie , the Weight , the Instinct , the Bond , the Love , the Covenant and League of naturall things in order , to the conservation of themselves , propagation of their kind , perfection , and order of the Vniverse , service of Man , and glory of the Creator ; which are the alone ends of all naturall Agents . By all which we are given to understand , that when at any time the ordinarie course of Nature is intermitted , when any creature forsakes its native motion , and falleth into confusion and disorder , there is then admitted a breach of a Law ; or , as Aristotle calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an error , ( which Saint Iames telleth us , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an iniquitie of Nature ) also a certaine levitie , unusefulnesse , and emptinesse of true worth , which I call in Saint Pauls phrase , the vanitie of the Creature : thirdly , loosenesse , decay , and dissolution ; and thereupon , discord and unserviceablenesse towards the other parts , with which it should jointly conspire for the glory of the whole . These are the inconveniences that follow Natures ; how much greater are those , which follow Reasons disobedience : for all this , touching the Passions of Nature , I have observed onely to give light unto those of Reason , there being the same proportion of government in them all ; saving that , what in things destitute of all knowledge , is guided by the Law-giver himselfe , is in the rest performed by a knowledge conjoyn'd , and intrinsecall to the Worker ▪ and this is either Mentall , or Sensitive , or Rationall ▪ from all which , arise sundry degrees of Motions , or Passions : Mentall Passions , are those high , pure , and abstracted delights , or other the like agitations of the supreme part of the Vnderstanding , which Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Latines , Mens , or Apex animi ; which are the most simple actions of the Mind , wherein is the least intermixtion or commerce with inferior and earthy saculties . Which Motions are grounded first on an extraordinarie Knowledge , either of Vision and Revelation , or of an exquisite naturall Apprehension ▪ both which are beyond the compasse of usuall Industrie , here to attaine unto : The former of these , I call with the Schoole-men , Extasie and Rapture ; such as Saint Pauls was ( for so himselfe calleth it ) Novi hominem raptum ; and such as was the Passions of the Mind , in the Prophets and holy men of God ; when they were inspired with such heavenly Revelations , as did slide into the Soule with that lustre and abundance of Light , that they could not but ravish it with ineffable and glorious delight . And such , no doubt , is that joy unspeakable , and Peace past understanding , which the Apostle makes to be the fruits of the Spirit of God , in those hearts wherein he lodgeth ; whereby the purest and most abstracted part of the Soule , the Mind , is lifted up to some glimpses and apprehensions of that future Glory , which in Heaven doth fill the spirits of men with ineffable Light. And for the later Branch , Aristotle hath placed his greatest felicitie in the contemplation of the highest and divinest Truths ; which he makes to be the object of that supreme part of the Soule . And it was the speech of the Philosopher Heracl●…tus to the same purpose , that Animae sicca est sapientissima , ( which toucheth something upon that of Aristotle , That Melancholy complexions are usually the wisest , for that Temper is the dryest of all the rest ) That a Mind not steeped in the humours of carnall and grosse affections , nor drench'd in the waves of a disquiet Fancie , but more raysed and soaring to its originally , by divine contemplations , is alwayes endued with the greater wisdome . Another Knowledge from whence the Passions of this Facultie are raysed in Man , is that light of Naturall Principles , which the Schooles call Synteresis ; unto which , the custodie of all practicall Truths being committed , they there-hence worke in the Conscience motions of Ioy , Love , Peace , Feare , Horror , Despaire , and the like spirituall Passions , according as the Soule , out of those generall Principles , shall gather unto its owne particulars , any either delightfull or disquieting Conclusions . Sensitive Passions , are those motions of prosecution or flight , which are grounded on the Fancie , Mentorie , and Apprehensions of the common Sense : which we see in brute beasts ; as , in the feare of Hares or Sheepe , the fiercenesse of Wolves , the anger or slatterie of Dogs , and the like : So Homer describeth the joy of Vlysses his Dog , which after his so long absence , remembred him at his returne . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For wanton joy to see his Master neare , He wav'd his flattering tayle , and toss'd each eare . Now these motions in brute creatures , if we will beleeve Seneca , are not affections , but certaine characters and impressions ad similitudinem passionum ▪ like unto Passions in men ▪ which he calleth Impetus , the risings , forces , and impulsions of Nature , upon the view of such objects as are apt to strike any impressions upon it . I come therefore to those middle Passions , which I call'd Rationall ; not formally , as if they were in themselves Acts of Reason , or barely immateriall motions of the Soule ; but by way of participation and dependance , by reason of their immediate subordination in man unto the government of the Will and Vnderstanding , and not barely of the Fancie , as in other creatures . And for calling Passion thus govern'd , Reasonable , I have the warrant of Aristotle : who , though the sensitive Appetite in man be of it selfe unreasonable , ( and therefore by him contradivided to the Rationall powers of the Soule ) yet by reason of that obedience which it oweth to the Dictates of the Vnderstanding , whereunto Nature hath ordain'd it to be subject and conformable ( though Corruption have much slackned and unknit that Bond ) hee justly affirmeth it to be in some sort a Reasonable Facultie , not intrinsecally in it selfe , but by way of participation and influence from Reason . Now Passion thus considered , is divided according to the severall references it hath unto its object ; which is principally , the Good ; and secondarily , the Evill of things ; and either considered after a sundry manner : for they may be taken either barely and alone , or under the consideration of some difficultie and danger accompanying them . And both these againe are to be determin'd with some particular condition of union or distance to the subject ; for all objects offend or delight the Facultie , in vertue of their union thereunto ; and therefore , according as things are united or distant , so doe they occasion Passions of a different nature in the Mind . The object then may be considered simply in its owne nature , as it precisely abstracteth from all other circumstances , including onely the naturall conveniencie or disconveniencie which it beareth to the Facultie : and so the Passions are , in respect of Good , Love ; in respect of Evill , Hatred ▪ which are the two radicall , fundamentall , and most transcendent Passions of all the rest ; and therefore well called Pondera and Impetus animi , the weight and force , and ( as I may so speake ) the first springings and out goings of the Soule . Secondly , the object may be considered , as absent from the subject , in regard of reall union ( though never without that which the Schooles call vnio objectiva , union of Apprehension in the Vnderstanding ) without which there can be no Passion : and the object thus considered , worketh , if it be Good , Desire ; if Evill , ●…light , and Abomination . Thirdly , it may be considered as present , by a reall contract or union with the Facultie ; and so it worketh , if Good , Delight , and Pleasure ; if Evill , Griefe and Sorrow . Againe , as the object beareth with it the circumstances of difficultie and danger , it may be considered , either as exceeding the naturall strength of the power ; which implyeth , in respect of Good , an Impossibilitie to be attained , and so it worketh Despaire ; and in respect of Evill , an Improbabilitie of being avoided , and so it worketh Feare : or secondly , as not exceeding the strength of the power , or at least , those aides which it calleth in ; in which regard , Good is presented as Attainable , and so it worketh Hope ; and Evill is presented , either as Avoidable , if it be future , and it worketh Boldnesse to breake through it ; or as Requitable , if it be past , and so it worketh Anger , to revenge it . Thus have wee the nature and distribution of those severall Passions which wee are to enquire after ; of all which , or at least , those which are most naturall , and least coincident with one another , I shall in the proceeding of my Discourse , observe some things , wherein they conduce to the honour and prejudice of Mans Nature : But first , I shall speake something of the generalitie of Passions ; and what dignities are therein most notable , and the most notable defects . CHAP. VI. Of Humane Passions in generall : their use , Naturall , Morall , Civill : their subordination unto , or rebellion against right Reason . NOW Passions may be the subject of a three-fold discourse ; Naturall , Morall , and Civill . In their Naturall consideration , we should observe in them , their essentiall Properties , their Ebbes and Flowes , their Springings and Decayes , the manner of their severall Impressions , the Physicall Effects which are wrought by them , and the like . In their Morall consideration , we might likewise search , how the indifferencie of them is altered into Good or Evill , by vertue of the Dominion of right Reason , or of the violence of their owne motions ; what their Ministry is in Vertuous , and what their Power and Independance in Irregular actions ; how they are raysed , suppressed , slackned , and govern'd , according to the particular nature of those things , which require their motion . In their Civill respects , we should also observe how they may be severally wrought upon and impressed ; and how , and on what occasions , it is fit to gather and fortifie , or to slack and remit them ; how to discover , or suppresse , or nourish , o●… alter , or mix them , as may be most advantagious ; what use may be made of each mans particular Age , Nature , P●…opension ; how to advance and promote our just ends , upon the observation of the Character and dispositions of these , whom we are to deale withall . And this Civill use of Passion , is copiously handled in a learned and excellent discourse of Aristotle , in the second Booke of his Rhetoricks ; unto which profession , in this respect , it properly belongeth : because in matter of Action , and of I●…dicature , Affection in some sort is an Auditor , or Iudge , as he speakes . But it seemeth strange , that a man of so vast sufficiencie and judgement ; and who had , as we may well conjecture , an Ambition to knit every Science into an entire Body , which in other mens Labours lay broken and seattered ; should yet in his Bookes De Animâ over-passe the discoverie of their Nature , Essence , Operatio●… a●…d Properties ; and in his Bookes of Morall Philosophie , should not remember to acquaint us with the Indifferencie , Irregularitie , Subordination ▪ Rebellion , Conspiracie , Discords , Causes , Effects ; consequences of each particular of them , being circumstances of obvious and dayly use in our Life , and of necessarie and singular benefit , to give light unto the government of right Reason . Touching Passions in order unto Civill or Iudiciarie affaires , I shal not make any observation ; either of the other , I shall in part touch upon , though not distinctly and asunder , but in a briefe and confused collection of some few particulars . The Order which I shall observe , in setting downe the Honour and Corruption of them in Generall ( which Method shall in part be kept in their Particulars ) shall be this ; first , according to the Antecedents of their Motion and Acts ; secondly , according to the Acts themselves ; and thirdly , according to the Consequents of them . First , touching the Antecedents to the Act of Passion , they are either the Outward Motives thereunto , as namely , the Objects , unto which it is carryed ; and the Causes , whereby it is produced : or the Inward Root and Principles of the Act , whereby it is wrought and governed . For the two former , Passion is then sayd commendable , when it is direct and naturall . And the Corruption is , when it is carryed to an undue Object , or proceedeth from an indirect Cause : but these are more observable in the particulars , and therefore thither I referre their distinct handling . For the third , the Dignitie of Passion chiefely consists in a Consonancie and Obedience to the Prescription of Reason : for there is in mans Faculties a naturall subordination , whereby the actions of the inferior receive their motion and direction from the influence of the higher . Now Appetite was in Beasts onely made to be governed by a sensitive Knowledge : But in Man , Sense ought not t●… have any commanding or moving Power , but onely Instrumentall , Ministeriall , and Conveying , in respect of the Object . The Action of Sense , was no●… from the first Institution , ordain'd to touch the Affection , but to present it selfe primarily to the Vnderstanding ; upon whose determination and conduct , the Passions were to depend , to submit all their inclinations thereunto , and to be its Ministers , in the execution of all such Duties , as it should deeme any way expedient for the benefit of Mans Nature : so that herein consists a great part of Mans infelicitie , by the Fall ; that albeit his Vnderstanding it selfe be blinded , and therefore not able to reach forth any perfect Good to the inferiour parts ; yet that small portion of Light , which it yet retaineth for the government of our Actions , is become uneffectuall , as being able onely to convince , but not to reforme . The Corruption then of Passion in this respect , is the independance thereof upon its true Principle : when it stayeth not to looke for , but anticipates and prevents the Discourses of Reason ; relying onely on the judgement of Sense , wherewith it retaines an undue correspondence . So that herein is mainly verified that complaint of the Prophet ; Man , being in Honour , hath no understanding , and is become as the * Beasts that perish . For , as in the Body , ( to use the similitude of Aristotle ) if any parts thereof be out of joint , it cannot yeeld obedience unto the government of the Motive Facultie ; but when it would carry it one way , it falls another : So it is in the Mind of Man , when that Naturall continuitie and Vnion of Faculties , whereby one was made in operation dependant on another , is once dissolved ; when Affections are dis-joynted from Reason , and cast off the reines whereby they should be guided , there cannot be that sweet harmonie in the motion thereof , which is required to the weale of Mans Nature . It is prodigious to see an Instrument ( such as all Appetite should be ) to be the first and selfe-mover in its owne actions ; whence cannot in the Mind of Man but follow great danger : it being all one , as if a Waggoner should commit himselfe to the wild and unswayed fancie of his Horses ; or , as if a blind man , who hath not the power of directing his owne feet , should be permitted to run headlong , without wit or moderation , having no Guide to direct him . For as Fire ( though it be of all other creatures , one of the most comfortable and usefull , while it abides in the place ordained for it ; ) yet , when it once exceeds those limits , and gets to the house-top , it is most mercilesse and over-running : So Passion ( though of excellent service in Man , for the heating and enlivening of Vertue , for adding spirit and edge to all good undertakings , and blessing them with an happier issue , than they could alone have attained unto ) yet if once they flye out beyond their bounds , and become subject onely to their owne Lawes , and encroach upon Reasons right , there is nothing more tumultuous and tyrannicall . As Bias said of the Tongue , that it was the best and the worst part of the Sacrifice , so may we of the Affections ; Nec meliores unquam Servos nec Dominos sent it Natura ●…eteriores ; They are the best Servants , but the worst Masters , which our Nature can have . Like the Winds , which being moderate , carry the Ship ; but drowne it , being tempestuous . And it is true as well in Mans little Common-wealth , as in greater States , That there are no more pestilent and pernicious disturbers of the Publique Good , than those who are best qualified for service and imployment ; if once they grow turbulent and mutinous , neglecting the common end , for their owne private respects , and desirous to rayse themselves upon publique Ruines . And indeed it is universally true , Things most usefull and excellent in their Regularitie , are most dangerous in their Abuse . CHAP. VII . Of the Exercise of Passion : of Stoicall Apathie : of Permanencie , Defect , Excesse , with the Cure thereof . THe next consideration of Passions , was according to the Exercise of their Act : which we may consider , either according to the generall Substance , or according to some particular Accidents , in the manner of its being . For the first , it is altogether Good , as being nothing else but naturall motion , ordained for the perfection or conservation of the Creature . For , notwithstanding naturall Motion may haply argue some kind of imperfection in the state of the thing moving ; as supposing it some way deprived of that , wherein it should rest it selfe ( which makes Aristotle conclude , that the noblest Act of the Vnderstanding , Knowledge and cleare Vision , is rather the * Rest , than the Motion of that Facultie ) yet I say , it alwayes implyeth more naturall Perfection in those things whereunto it belongeth : for as Fire , the perfectest of Elements ; and Heaven , the perfectest of Bodies ; so the Soule of Man , the perfectest of formes , hath the most vehement motion . And in this consideration ( so it be alwayes Motion Naturall , governed and dependant on right Reason ) I find not any Corruption , though I find an Error and abuse ; that I meane , which maketh Passion in generall to be Aegritudo Animi , a Sicknesse and Perturbation , and would therefore reduce the Mind to a senselesse Apathie , condemning all Life of Passion , as Waves , which serve onely to tosse and trouble Reason . An Opinion , which , while it goeth about to give unto Man an absolute government over himselfe , leaveth scarce any thing in him , which he may command and governe . For , although there be in the Will over the Body an Imperium ; yet in rigour , this is not so much to be tearmed Command , as Imployment ; the Body being rather the Instrument , than the Servant of the Soule , and the power which the Will hath over it , is not so much the command of a Master over his Workmen , as of the Workman over his Tooles : The chiefe subjects to the Will , are the Affections , in the right governing whereof , is manifested its greatest power . The strength of every thing , is exercised by Opposition : We see not the violence of a River , till it meet with a Bridge ; and the force of the Wind sheweth it selfe most , when it is most resisted : So the power of the Will is most seene , in repairing the breaches , and setling the mutinies , wherewith untamed Affections disquiet the peace of mans nature ; since excesse and disorder in things otherwise of so great use , requireth amendment , not extirpation ; and we make straight a crooked thing , we doe not breake it . And therefore , as he in Tacitus spake well to Otho , when he was about to kill himselfe , Majore animo t●…lerari adversaquam relinqui ; That it was more valour to beare , than put off afflictions with courage : so there is more honour , in the having Affections subdued , than in having none at all ; the businesse of a wise man , is not to be without them , but to be above them . And therefore our * Saviour himselfe sometimes loved , sometimes rejoyced , sometimes wept , sometimes desired , sometimes mourned and grieved ; but these were not Passions that violently and immoderately troubled him ; but he , as he saw fit , did with them trouble himselfe . His Reason excited , directed , moderated , repressed them , according to the rule of perfect , cleare , and undisturbed judgement . In which respect , the Passions of Christ are by Divines called rather Propassions , that is to say , Beginnings of Passions , than Passions themselves ; in as much as they never proceeded beyond their due measure , nor transported the Mind to undecencie or excesse ; but had both their rising and originall from Reason , and also their measure , bounds , continuance limited by Reason . The Passions of sinfull men are many times like the tossings of the Sea , which bringeth up mire and durt ; but the Passions of Christ were like the shaking of pure Water in a cleane Vessell , which though it be thereby troubled , yet is it not fouled at all . The Stoicks themselves confessed , that wise men might be affected with a sudden perturbations of Feare or Sorrow , but did not like weak men yeeld unto them , nor sinke under them ; but were still unshaken in their resolutions and judgements , like Aeneas in Virgil : Mens immotaman●…t , lacryma volvuntur inanes . He wept indeed , but in his stable mind You could no shakings or distempers find . b And therefore indeed , this Controversie betweene the Peripateticks and Stoicks , was rather a strife of Words , than a difference of Iudgements , because they did not agree in the Subject of the Question ; the one , making Passions to be Naturall ; the other , c Praeternaturall , and disorderly motions . For the Peripateticks confessed , That wise men ought to be fix'd & immovable in their vertuous resolutions , and not to be at all by hopes or feares a deterred or diverted from them : but as a Dye , to be b foure-square ; and which way ever they be cast , to fall upon a sure & firme bottome . Which is the same with that severe and unmovable constancie of Mind in Vertue , in defence whereof the Stoicks banished Affections from wise men : not intending thereby to make men like c Caeneus in the Poet , such as could not be violated with any sorce , ( for they acknowledge subjection to the first motions of Passion ) but onely to shew , that they wisdome of Vertue should so compose & consolidate the Mind , and settle it in such stabilitie , that it should not all be bended from the Right , by any sensitive perturbations or impulsions . As they then who pull down houses adjoyning unto Temples , doe yet suffer that part of them to stand still , which are continued to the Temple : so in the demolishing of inordinate Passions , we must take heed , that we offer not violence to so much of them , as is contiguous unto Right Reason ; whereunto so long as they are conformable , they are the most vigorous instruments , both for the expression , and improvement , and derivation of Vertue on others , of any in Mans Nature . Now concerning the Accidents or manner of these Acts which are from Passion , it may be considered either in regard of the Quantitie & Extension , or of the Qualitie & Intention of the Act. And both these may be considered two manner of wayes : for the Quantitie of Passions , we may consider that , as the Quantitie of Bodies , which is either Continued or Severed ; by Quantitie Continued , I understand the manner of a Passions permanencie and durance ▪ by Severed , I meane the manner of its multiplicitie and reiteration ; from both which , it hath the denomination of good or bad , as the object whereunto it is carryed , hath a greater or lesse relation to the Facultie . For some objects are simply , and without any limitation , convenient or noxious ; and towards these , may be allowed both a more durable and a more multiplyed Passion : others are good or evill only , with some circumstances of Time , Place , Person , Occasion , or the like ; which therfore require both fewer and lesse habituall motions . The same maybe said of the Qualitie of them ; wherein they are sometimes too remisse , sometimes againe too excessive and exorbitant , according to varietie of conditions . Concerning all these , I shall observe this one generall Rule ; the permanencie or vanishing , the multiplicitie or rarenesse , the excesse or defect of any Passion , is to be grounded on and regulated by the nature only of its object , as it beares reference to such or such a person ; but never by the private humour , prejudice , complexion , habit , custome , or other like qualifications of the Mind it selfe . To see a man of a soft and gentle nature over-passe some small indignitie , without notice or feeling ; or to see a man of an hot and eager temper transported with an extreamer and more during Passion , upon the sense of some greater injurie , more notably touching him in his honestie or good Name ; is not in either of these , any great matter of commendation : because , though the nature of the object did in both warrant the qualitie of the Passion ; yet in those persons they both proceeded out of humour and complexion , and not out of serious consideration of the injuries themselves , by which onely the Passion is to be regulated . Of these two extreames , the defect is not so commonly seene , as that which is in the excesse : And therefore we wil here a little observe , what course may be taken for the allaying of this vehemencie of our Affections , whereby they disturbe the quiet , and darken the serenitie of mans Mind . And this is done , either by opposing contrary Passions to contrary ; which is Aristotles rule , who adviseth , in the bringing of Passions from an extreame to a mediocritie , to incline & bend them towards the other extreame , as Husbandmen use to doe those Trees which are crooked ; or as dim and weak eyes doe see the light best , when it is broken in a shadow : or else it is done , by scattering and distracting of them ; and that not onely by the power of Reason , but sometimes also by a cautelous admixture of Passions amongst themselves , thereby interrupting their free current : For , as usually the Affections of the Mind are bred one of another , ( as the Powder in the Pan of a Gun will quickly set on fire that in the Barrell ) as Greefe by Anger , ( Circumspexit 〈◊〉 cum 〈◊〉 â condolescens , He looked on them with Anger , being grieved ) and Feare by Love ; Res est , solliciti , plena Timori●… , Amor : The things to which our heart Love beares , Are objects of our carefull Feares . and Desire by Feare ; as in him of whom Tacitus speakes , ●…ingebat & m●…m , quò mag is concupisceret ▪ That to justifie his Desires , he pretended his Feares : So likewise are some Passions stopt , or at least bridled & moderated by others ; Amor soràs mittit timorem , Perfect Love casteth out Feare . It ●…aring in this , as Plutarch hath noted in the hunting of Beasts , that they are then easiest taken , when they who hunt them , put on the skins of Beasts . As we see , the light and heat of the Sun shining upon fire , is apt to discourage it , & to put it out . And this was that which made Saul , when he was possessed with those strong sits of Melancholy , working in him Furie , Griefe , and Horror , to have recourse unto such a Remedie , as is most forcible for the producing of other Passions of a lighter nature ; and so by consequence , for expelling those . Thus , as we see in the Body Militarie , ( as Tacitus hath observed ) Vnus tumultus est alterius remedium , That one tumult is the cure of another ; and in the Body Naturall , some Diseases are expelled by others : so likewise in the Mind , Passions , as they mutually generate , so they mutually weaken each other . It often falleth out , that the voluntarie admission of one losse , is the prevention of a greater : as when a Merchant casteth out his ware , to prevent a shipwrack ; and in a publike Fire , men pull down some houses untoucht , to prevent the spreading of the flame : Thus is it in the Passions of the Mind ; when any of them are excessive , the way to remit them , is by admitting of some further perturbation from others , and so distracting the forces of the former : Whether the Passions we admit , be contrarie ; as when a dead Palsie is cured with a burning Feaver , and Souldiers suppresse the feare of Death , by the shame of Basenesse ; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . O fearefull Grecians , in your minds recount , To what great shame this basenesse will amount : and the hatred of their Generall , by the love of their Countrey ; as Vlysses perswaded Achilles : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though Agamemnon and his gifts you hate , Yet looke with pittie on the dolefull state Of all the other Grecians in the Campe , Who on your Name will divine honour stampe , When you this glory shall to them afford , To save them from the rage of Hectors Sword. Or whether they be Passions of a different , but not of a repugnant nature ; and then the effect is wrought , by revoking some of the spirits , which were otherwise all imployed in the service of one Passion , to attend on them ; and by that meanes also , by diverting the intention of the Mind from one deep Channell into many crosse and broken Streames ; as men are wont to a stop one flux of bloud , by making of another ; and b to use frictions to the feet , to call away and divert the humours which paine the head . Which dissipation and scattering of Passion , as it is wrought principally by this mutuall confounding of them amongst themselves , so in some particular cases likewise , two other wayes ; namely , by communion in diverse subjects , and extension on diverse objects . For the first , we see in matter of Griefe , the Mind doth receive ( as it were ) some lightnesse and comfort , when it finds it selfe generative unto others , and produces sympathie in them : For hereby it is ( as it were ) disburthened , and cannot but find that easier , to the sustaining whereof , it hath the assistance of anothers shoulders . And therefore they were good ( though common ) observations : Cur●… leves loqu●…ntur , ingentes stupent : And , Ille dolet vere , qui sine teste dolet . Our tongues can lighter Cares repeat , When silence swallowes up the great : He grieves indeed , who on his friend Vntestified teares doth spend . That Griefe commonly is the most heavie , which hath fewest vents , by which to diffuse it selfe : which , I take it , will be one occasion of the heavinesse of infernall torment ; because there , Griefe shall not be any whit transient , to work commiseration in any spectator , but altogether immanent and reflexive upon it selfe . Thus likewise we see ( to instance in that other particular branch , of diffusing the Passions upon diverse objects ) how the multitude of these , if they be Hererogeneall and unsubordinate , doth oftentimes remit a Passion : for example , in Love ; I take it , that that man who hath a more generall Love , hath a lesse vehement Love ; and the spreading of Affection , is the weakening of it , ( I mean still in things not absolute subordinate ; for , a man may love a Wife more with Children , than without them , because they are the Seales and Pledges of that Love ) as a River , when it is cut into many lesser streames , runs weaker & shallower . And this , I conceive , is the reason , why Salomon , when he commendeth a strong Love , giveth it but a single object ▪ There is a friend neerer than a Brother ; one , in whom the rayes of this affection , like the Sun-beames in a glasse , being more united , might withall be the more servent . I remember not , that I ever read of wonderfull Love amongst men , which went beyond Couples ; which also Aristotle and Plutarch have observed . And therefore we see , in that state there is or should be greater affection , wherein is the least communitie : Conjugall Love , as it is most single , so it is usually the strongest ; and in the Issues and Blessings thereof , there is scarce any more powerfull Epithite to win Love , than Vnigenitus , an onely Sonne . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He lov'd me as one loves the onely Sonne Of 's old age , borne to great Possession . Insomuch , that even in God himselfe ( to whom these Passions are but by an Anthropopathy attributed ) that more generall Love of his Providence and Preservation , ( which is common to all his Creatures ) is ( if I may so speake ) of a lower degree , ( though not in respect of any intention or remission in his Will , but onely the effects thereof towards the things themselves ) than that more speciall Love of Adoption , which he extendeth only to those , whom he vouchsafeth to make One in him , who was Vnigenitus and Dilectus from everlasting . I doe not then ( by the way ) condemne all strong and united Passions ; but only I observe how those , which hereby grow exorbitant , & work prejudice to the Soule , may by a seasonable distracting of them , be reduced unto a wholsome temper : for as it is noted , that amongst men , those who have bodies most obnoxious to dayly maladies , are commonly more secure from any mortall danger , than those who though free from any generall distempers , doe yet find the surprize of one more violent ; so is it with mens Passions : Those who have a nature readie , upon sundry occasions to break forth into them , doe commonly finde them lesse virulent and morose , than those who have not their Passions so voluble , and readie to spread themselves on divers objects , but exercising their intentions more earnestly upon one . CHAP. VIII . Of the effects of Passions , how they sharpen Vertue : Of vitious Concupiscence ; of their blinding , diverting , distracting , and precipitating of Reason , and of their distempering the Body . THe last consideration of Passions , was according to the Consequents of their Act , which are the ends and effects thereof , both which I include in one ; because the naturall end of all operative qualities , is the effects which they are appointed by their owne , or a superiour Vertue to produce . Now , though in the particulars there be severall perfections confer'd both on the operations o●… the Will , and of the Vnderstanding , from Passions ; yet I cannot thinke on any other generall effect which belongeth equally unto them all , but that onely which Tully hath observed out of the Peripateticks of Anger , that they are the sharpners ( and to keepe his phrase ) the Whetstone●… of Vertue , which make it more operative and fruitfull : for Passion stirring up the Spirits , and quickening the Fancie , hath thereby a direct influence upon the Habits and Manners of the Mind ; which being in this estate constrained to fetch all her Motions from Imagination , produceth them with the same clearenesse and vigour as they are there represented . And therefore Aristotle speaking of these two Elements and Principles of all Passion , Pleasure and Griese , ( one of which , all others whatsoever partake of ) makes them the Rules of all our Actions , by which they are all governed , and according to the measure whereof , they retaine their severall portions of Goodnesse . Thus Anger , Zeale Shame , Griese , Love , are in their severall order●… the Whetstones , whereon true Fortitude sharpneth its Sword : for men are never more neglect ▪ full and prodigall of their bloud , than when they are throughly pierced with a sense of injuries , or grieved with a losse of their owne , or their Countreyes honour : So the Poet sayth of Mezentius , when Aenea●… had slaine Lausus his sonne ; — Aestuat ingens Imo in corde pudor mix●…oque insania luctu , Et furiis agitatus Amor , & conscia virtus . A noble shame boyl'd in his lowest brest , Rage mixt with griefe suffer'd him not to rest ; Love and a conscious Valour s●…t him on , And kindled furious Resolution . So , Love and Compassion are the inciters of Bountie ; Hope , the stay and anchor of Patience ; keeping the Mind , amidst perils and casualties , from floating and sinking ; Feare , the sharpener of Industrie ; and Caution an antidote in all our actions , against Violence , Rashnesse , and Indiscretion : as Latinus said unto Turnus , when in rage he hastned to a combat with Aeneas ; — quantum ipse feroc●… Virtute exuper as , tanto me impensius ●…quum est Consulere , atque omnes me●…uentem expendere casus . The more undaunted Courage doth you move , 'T is fit my serious Feares shew the more Love ; In mature counsels , and in weighing all The various dangers and events may fall . Those imputations therefore which Tully and Seneca , and other Stoicall Philosophers make against Passions , are but light and emptie , when they call them diseases and perturbations of the Mind ; which requireth in all its actions both health and serenitie , a strong and a cleare judgement ; both which properties , they say , are impaired by the distempers of Passion : For it is absurd to thinke , that all manner of rest is either healthfull or cleare ; or on the other side , all motion diseased and troublesome : for what water more sweet than that of a Spring , or what more thick or lothsome , than that which standeth in a puddle , corrupting it selfe . As in the Wind o●… Seas , ( to which two , Passions are commonly compar'd ) a middle temper betweene a quiet Calme and a violent Tempest , is most serviceable for the passage betweene Countreyes ; so the agitations of Passion , as long as they serve onely to drive forward , but not to drowne Vertue ; as long as they keepe their dependance on Reason , and run onely in that Channell wherewith they are thereby bounded , are of excellent service , in all the travaile of mans life , and such as without which , the growth , successe , and dispatch of Vertue would be much impaired . For the corrupt effects of Passion in generall , they are many more , because there may be a multiplicitie as well of Evill as of Error , when there is but a unitie of Goodnesse or of Truth . And those effects may be either in respect to themselves , one amongst another , or in reference to the Vnderstanding , Will , or Body . The effects of them amongst themselves , is in their mutuall generating and nourishing of each other ; as Feare is wrought by Love , and Anger by Griefe , Dol●… excitat iras ; as a Lyon when wounded , is most raging . — fixumque latronis Impavidus frangit telum , & fremit ore cruento . With bloudie mouth , and an undaunted heart , Breaks & teares from his wound the fastned dart . Which effect of Passions , I have before toucht upon ; neither is it alwayes a corrupt effect , but onely then , when there is in the Passion generative some distemper . In which respect of the Vnderstanding and Will , ( both which I comprise under one Name of Reason ) I conceive the corruption to be principally these foure ; Imposture , or seduction ; Alienation , or withdrawing ; Distraction , or consounding ; and Precipitancie , or a headlong transporting of Reason . Now concerning these , we are first to remember , that there is in every man a native and originall strugling betweene Apperite and Reason ; which yet proceedeth from Corruption , and the Fall of Man , not from Nature entire , as the Papists contend ; who affirme , That the strife and reluctancie betweene Sense and Vnderstanding , ariseth from Physicall and created constitution ; and that therefore , that sweet harmonie which was betweene all the Faculties of Man , Animall and Rationall , in his Creation , proceeded from the government of a super-naturall Grace added thereunto : because it being naturall for Sense to desire sensible , and Spirit spirituall good things , and things sensitive and spirituall being amongst themselves opposite ; those desites which are carryed unto them , must needs be opposite likewise . An Argument as weake , as the Opinion which it defends , is dangerous and prejudiciall to the honour of Mans Creation ; as tending to prove , that the first risings and rebellions of Appetite against Reason , and all inordinate desires of inferior Faculties , till they taint the Will , are not formally sinnes , as having been naturall to Adam himselfe in Innocencie , though by infused and supernaturall Grace bridled and suspended . An Opinion , which retaineth that odious scandall which they fasten upon us , more justly and truly on their owne heads , touching making God the Author of Sinne ; in that they affirme , that Concupiscence , whereby Sense is carried to its object inordinately , that is , without the government and assent of Reason , to have been naturall to Adam ; which yet Saint Paul hath so many times called by the expresse name of Sinne , in one Chapter . And for the Argument which they bring , we answer , That naturally , and from the Law of Creation , there was no formall opposition , but a subordination betweene Spirit and Sense . And therefore , notwithstanding the operations of Appetite are common unto Men and Beasts ; yet we may not grant , that they have the same manner of being educed and governed in both these . For , as the operations of the vegetative Soule , though common to Beasts , Men , and Plants , are yet in either of these severally so restrained , as that they are truly sayd to be the proper and peculiar workes of that specificall forme , unto which they are annexed : So likewise , the sensitive Appetite , though generally it be common to Men and Beasts ; yet in Men , it was ordained to proceed naturally from the government of Reason , and therefore may properly be called a humane Appetite , as being determined , restrained , and made conformable unto Mans Nature : so that as long as Man continued entire and incorrupt , there was a sweet harmonie betweene all his Faculties , and such an happie subordination of them each to other , as that every motion of the inferior powers was directed and governed , and therefore might truly and properly be attributed to the superior ; but when once Man had tasted of that murthering Fruit , which poysoned him and all his posteritie , then began those swellings , rebellions , and unjoynting of Faculties , which made him as lame in his Nature , as it did dead in Grace ; whence Passions are become now , in the state of corruption , beastly and sensuall , which were before , by Creation , reasonable and humane : For man being in honour was without understanding , and is become as the beasts that perish . But to returne , we are , as I said , to remember , that there is in Man , by reason of his generall corruption , such a distemper wrought , as that there is not onely crookednesse in , but dissention also , and fighting between his parts . And though the Light of our Reason be by Mans Fall much dimmed and decayed , yet the remainders thereof are so adverse to our unruly Appetite , as that it laboureth against us , as the Philistims against Samson , ( or rather indeed as Dalilah , for Samsons eyes were truly put out , before ever the Philistims were upon him ) it laboureth , I say , to deprive us of those Reliques of Sight , which we yet retaine . And this is that first corrupt effect , which I call Imposture , or occaecation , whereby Passion reigning in the lower parts , and being impatient altogether of resistance or controule , laboureth to maske Reason , and to obliterate those Principles and originall Truths , whereby their unrulinesse might be restrained , or at least convinced . And hence it is , that every man , when he hath given place to the violence of Appetite , laboureth next to incline and prepare his Mind for assent , and to get Reason on the same side with Passion . Disobedience is ever cavilling , and contentious ; and he who will not worke the righteousnesse of God , will be sure to dispute against it , and to stumble at it . And therefore the Apostles tell us , that Repentance , and putting away of Lusts , is the onely preparation to acknowledge the Truth : for so long as any man resolves to hold fast his sinne , he will ever re●…ct the Truth that opposeth it , and bribe Reason to say something for it . He made himselfe a Lyon , and anon Became a Boare , a Panther , a Dragon . So likewise , the Vnderstanding being once invaded by Passion , is brought to change into diverse shapes , and to judge of things , not according to their naked and naturall truth , but according as it finds them beare in the Fancie those impressions of Pleasure , which are most agreeable to corrupted Nature . And another Reason , why we seeke to warrant and to maintaine a Passion , when we have given way unto it , is the love of our Ease : For every man , though he can be content to delight in the pleasure of a Corrupt Passion ; yet that part of it , which hath the sting in it , is unpleasant : and therefore there is required the hand of Reason , by Apologies , Pleadings , and Blandishments , either to mollifie the Passion , that it shall not then pierce , or to harden and arme the subject , that it may not be sensible of it . And , that this Deceit and Ex●…ation is a proper worke of Passion , ( besides our owne dayly experience ) this one Argument might sufficiently proove ; namely , the Practice of Heretiques : who proposing to themselves eyther Gaine , or any other Carnall and corrupt End ; did thereupon presently ( as the Apostle notes ) vent the perverse Disputes of their owne corrupt Minds , and make all Truth an Hand-maid and Lacquey to their owne Lusts ▪ And proportionably thereunto , their custome hath beene , Priùs persuadere quàm docere , to creepe upon the Affections of Men , and get footing there , before ever they would adventure the entertainment of their false Doctrines ▪ And as it is sayd of God , that hee first accepted Abel , and then his Sacrifice ; so doe they labour first , to worke an approbation of their Persons in the hearts of Men ; whence in the second place , their perverse Conceits doe finde the easier accesse to their Vnderstandings . For , when silly and unstable Mindes shall once be brought to such a Prejudice , as to have the Persons of Men in Admiration ; when they shall see an Impostor come unto them , as a man that had wholly renounced the World ; like Zopyrus or Synon , clothed and deformed with seeming Povertie and Repentance ; drawing in and out his breath with no other motions , than sighes ; pretending to bring nothing but the plentifull Promises of Salvation , Teares in his Eyes , Oyle and Honey in his Mouth , and the most exquisite Picture of true Holynesse , which it is possible for the Art or Hypocrisie of Mans Invention to dr●…w out : How can the Vnderstanding of weake and simple people choose ( especially being before framed unto beleefe , by those two Credulous Qualities , of Ignorance and Feare ) but be made inclinable to receive , not onely willingly , but with greedinesse also , whatsoever poysonous Doctrine , under pretence of wholesome and saving Physique , such a subtill Impostor shall administer unto them ? Such a great force there is in Voluntarie Humilitie , neglecting of the Body , and other the like pretended pious Frauds , to insinuate and take possession of weake and credulous Natures ; with whom haply , more Reall , Serious , and Spirituall Arguments , comming with lesse pompe and ostentation , would not prevaile . — Captique dolis , lacrymisque coactis Quos neque Tydides nec Larissaeus Achilles Non anni domuere decem , non mille carinae . They are surpriz'd by frauds and forced teares , In whom their greatest foes could work no feares ; Whom ten yeres war not won , nor thousand ships , Are snar'd and conquer'd by perjurious lips . The second manner of Corruption , which Passion useth on the Vnderstanding and Will , was Alienating or withdrawing of Reason from the serious examination of those Pleasures , wherewith it desireth to possesse the Mind , without controule ; that when it cannot so farre prevaile , as to blind and seduce Reason , getting the allowance and Affirmative Consent thereof , it may yet at least so farre inveagle it , as to with-hold it from any Negative Determination , and to keepe off the Mind from a serious and impartiall consideration of what Appetite desireth ; for feare lest it should be convinced of sinne , and so finde the lesse sweetnesse in it . And this is the Reason of that affected and Voluntarie Ignorance , which Saint Pet●… speakes of ; whereby Minds prepossessed with a love of inordinate courses , doe with-hold and divert Reason , and forbeare to examine that Truth , which indeed they know ; as fearing , lest thereby they should be deterred from those Vices , which they resolve to follow . Which is the same , with that excellent Metaphore in Saint Paul ; who sayth ▪ That the wrath of God was revealed from Heaven , on all Vngodlinesse and Vnrighteousnesse of Men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whic●… hold or detaine the Truth in Vnrighteousnesse : that is , which imprison and keepe in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostle interpreteth himselfe , in the next Verse ; all those Notions of Divine Truth , touching the Omnipotencie and Iustice of God , which were by the singer of Nature written within them , to deterre them from , or ( if not ) to make them inexcusable , in those unnaturall pollutions wherein they wallowed . Thus Medea in the Poet : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I know 't is wicked that I goe about , But Passion hath put all my Reason out . And therefore , that Maxime of the Stoicall Philosopher , out of Plato , is false ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That all men are unwillingly deprived of Truth ; since , as Aristotle hath observed , directly agreeable to the phrase of Saint Peter , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an elected or Voluntarie Ignorance , which for their Securities sake , men nourish themselves in . And that there should be such an Alienation of the Mind from Truth , when the Fancie and Heart are hot with Passion , cannot be any great wonder : For , the Soule is of a limited and determined Activitie in the Body ; insomuch , that it cannot with perspi●…uitie and diligence give attendance unto diverse Objects . And therefore , when a Passion in its fulnesse , both of a violence and delight , doth take it up , the more cleare and naked brightnesse of Truth is suspended and changed : So that , as the Sunne and Moone , at their rising and setting , seeme farre greater than at other times , by reason of thick Vapours , which are then interposed ; so , the Mind looking upon things through the Mists and Troubles of Passion , cannot possibly judge of them , in their owne proper and immediate Truth , but according to that magnitude or colour , which they are framed into , by prejudice and distemper . But then , thirdly , if Reason will neither be deluded nor won over to the patronage of Evill , nor diverted from the knowledge and notice of Good ; then doth Passion strive to confound and distract the Apprehensions thereof , that they may not with any firmenesse or efficacie of Discourse , interrupt the Current of such irregular and head-strong Motions . And this is a most inward and proper Effect of Passion : For , as things presented to the Mind , in the nakednesse and simplicitie of their owne Truth , doe gaine a more firme Assent unto them , and a more fixed intuition on them ; so , on the contrarie side , those things which come mixt and troubled , dividing the intention of the Mind between Truth and Passion , cannot obtaine any setled or satisfactorie Resolution from the Discourses of Reason . And this is the Cause of that Reluctancie betweene the Knowledge and Desires of Incontinent Men , and others of the like Nature : For , as Aristotle observes of them , they are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Halfe-Evill , as not sinning with that full and plenarie Consent of Will , but Prat●…r Electionem , as he speakes ; so I may more truly say of them , that they have but an Halfe-Knowledge , not any distinct and applicative Apprehension of Truth , but a confused and broken Conceit of things in their Generalitie : Not much unlike unto Nighttalkers , who cannot be sayd to be throughly asleepe , nor perfectly awaked , but to be in a middle kind of inordinate temper betweene both ; or ( as Aristotle himselfe gives the similitude ) it is like a Stage-Player , whose Knowledge is expresse and cleare enough , but the things which it is conversant about , are not personall and particular to those men , but belonging unto others , whom they personate : So , the Principles of such men are in the generall , Good and True ; but they are never brought downe so low , as if they did concerne a mans owne particular Weale or Woe , nor thorowly weighed , with an assuming , applying , concluding Conscience ; but , like the notion of a Drunken or sleeping man , are choaked and smothered with the Mists of Passion . And this third Corruption is that , which Aristotle , in the particular of Incontinencie , calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the weakenesse and disabilitie of Reason , to keepe close to her owne Principles and Resolutions : Whereunto exactly agreeth that of the Prophet ; How weake is thy heart , seeing thou doest all things , the workes of an imperious Whorish Woman ? And elsewhere , Whoredome and Wine are sayd to take away the Heart . So Hector describes lascivious Paris : — — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thy face hath beautie in 't , but in thy brest There doth no strength nor resolution rest . The last Effect ( which I shall but name ) is that which Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rashnesse or Precipitancie ; which is the most Tyrannicall Violence which Passion useth ; when , in spight of all the Dictates of Reason , it furiously over-ruleth the Will , to determine and allow of any thing , which it pleaseth to put in practise ; and like a Torrent , carryeth all before it ; or , as the Prophet speakes , rusheth like an Horse into the Battell : So Lust and Anger are sometimes , in the Scripture , called Madnesse ; because it transporteth the Soule beyond all bounds of Wisdome or Counsell , and by the Dictates of Reason takes occasion to become more outragious , Ipsaque praesidia occupat , feedes like Wild-fire upon those Remedies , which should remove it : As she sayd in the Poet ; Levis est dolor , qui capere consilium potest , Lib●… ire contra . That 's but light griefe , which counsell can abate ; Mine swells , and all advice resolves to hate . The corrupt effects which Passion worketh in the last place on the Body , are divers , according to the particular nature of the Passions ; sometimes too sudden and violent , sometimes too heavie oppression of the heart ; the other , sudden perturbation of the spirits . Thus old Ely dyed , with sudden griefe ; Diodorsu , with shame ; Sophocles , Chilo the Lacedemonian , and others , with joy ; Nature being not able to beare that great and sudden immutation , which these Passions made in the Body . The causes and manner of which cogitation , I reserre ( as being inquiries not so directly pertinent to the present purpose ) unto Naturall Philosophers and Physicians . And from the generalitie of Passions , I proceed unto the consideration of some particulars , according to the order of their former division : In all which , I shall forbeare this long Method of the Antecedents , Concomitants , and Consequents of their Acts , ( many particulars whereof , being of the same nature in all Passions , will require to be observed onely in one or two , and so proportionally conceived in the rest ) and shall insist principally in those particulars which I handle on the causes and effects of them ; as being Considerations , wherein commonly they are most serviceable or prejudiciall to our Nature . CHAP. IX . Of the affection of Love , of Love naturall , of generall communion , of Love rationall , the object and generall cause thereof . NOw the two first and fundamentall Passions of all the rest , are Love and Hatred . Concerning the Passion of Love , we will therein consider first its object , and its causes ; both which being of a like nature , ( for every morall object is a cause , thoug●… not every cause an object ) will fall into one . Love then consists in a kind of expansion o●… egresse of the heat and spirits to the object loved , or to that whereby it is drawne and attracted whatsoever therefore hath such an attractive power , is in that respect the object and general●… cause of Love. Now , as in Nature , so in the Affections likewise , we may observe from their objects a double attraction : The first , is tha●… naturall or impressed sympathie of things , wher●… by one doth inwardly incline an union with the other , by reason of some secret vertues and occ●… qualities disposing either subject to that 〈◊〉 all friendship , as betweene Iron and the Loa●… stone : The other , is that common and mo●… discernable attraction which every thing receiv●… from those natures , or places , whereon they 〈◊〉 ordained and directed by the Wisedome an●… Providence of the first Cause , to depend both in respect of the perfection and conservation of their being . For , as God in his Temple , the Church , so is He in his Pallace , ( if I may so call it ) the World , a God of Order , disposing every thing in Number , Weight , and Measure , so sweetly , as that all is harmonious , ( from which harmonie , the Philosophers have concluded a Divine Providence ) and so powerfully , as that all things depend on his Government , without violence , breach , or variation . And this Order and Wisdome is seene chiefely in that sweet subordination of things each to other , and happie inclination of all to their particular ends , till all be reduced finally unto Him who is the Fountaine , whence issue all their streames of their limited being , and the fulnesse of which , all his creatures have received . Which the Poet , though something too Poetically , seemeth to have express'd : Principio Coelum ac Terras camposque liquentes Lucentemque globum Lunae Titaniaque Astra Spiritus intus al●… , ●…otamque infusa per Artus Mens agitat molem , & magno se corpore miscet . Heaven , Earth , and Seas , with all those glorious Lights , Which beautifie the Day , and rule the Nights , A Divine inward Vigour , like a Soule , Diffus'd through ev'ry joint of this great * Whole , Doth vegetate , and with a constant force Guideth each Nature through its fixed course . And such is the naturall motion of each thing to its owne Sphere and Center ; where is both the most proper place of its consisting , and withall , the greatest freedome from sorraine injurie or violence . But we must here withall , take notice of the generall care of the Creator ; whereby he hath fastned on all creatures , not onely his private desire to satisfie the demands of their owne nature , but hath also stamp'd upon them a generall charitie and feeling of Communion , as they are sociable parts of the Vniverse or common Body ; wherein cannot possible be admitted ( by reason of that necessarie mutuall connexion between●… the parts thereof ) any confusion or divulsion , without immediate danger to all the members . And therefore God hath inclin'd the nature of these necessarie agents , so to worke of their discords the perfect harmonie of the whole , that i●… by any casualtie it fall out , that the Body of Nature be like to suffer any rupture , deformitie , o●… any other contumely , though haply occasioned by the uniforme and naturall motions of th●… particulars ; they then must prevent such damag●… and reproach , by a relinquishing and forgetting of their owne natures , and by acquainting themselves with motions , whereunto considered i●… their owne determinate qualities , they have a●… essentiall reluctancie . Which propertie and sense of Nature in common , the Apostle hath excellently set downe in 1 Cor. 12. where he renders this reason of all , that there might be 〈◊〉 Schisme in the Body : which likewise he divinely applyeth in the mysticall sense , that all the severall gifts of the Spirit to the Church , should drive to one common end , as they were all derived from one common Fountaine ; and should never be used , without that knitting qualitie of Love , to which he elsewhere properly ascribeth the building , continuation , and perfecting of the Saints . Now , as it hath pleased the infinite Wisdome of God to guide and moderate , by his owne immediate direction , the motions of necessarie agents , after the manner declared to their particular , or to the generall end , ( which motion may therefore , as I before observed , be called the naturall Passion of things ) so hath it given unto Man a reasonable Soule , to be as it were his Vice-gerent in all the motions of Mans little World. To apply then these proportions in Nature to the affection of Love in Man , we shall finde first a Secret , which I will call Naturall ; and next , a Manifest , which I call a Morall and more discursive attraction . The first of these , is that naturall sympathie wrought betweene the affection and the obj●…ct , in the first meeting of them , without any suspension of the person , ●…ll farther inquirie after the disposition of the object ; which comes immediately from the outward , naturall , and sensitive Vertues thereof , whether in shape , feature , beautie , motion , 〈◊〉 , behaviour ; all which comming under the spheare of Sense , I include under the name of Iudiciarie Physiognomie : Which is not a bare delight in the outward qualities , but a farther presumption of the Iudgement ; concluding thence , a lovely disposition of that Soule , which animateth and quickneth those outward Graces . And indeed , if it be true which Aristotle in his Ethicks tels us , That similitude is the ground of Love ; and if there be no naturall Love stronger than that which is betweene the Body and the Soule , we may well ground some good presumption of similitude in the qualities of the Soule with those lovely impressions of Nature which we find in the Body , and may by the same reason collect a mutuall discoverie , by which we acknowledge a mutuall sympathie betweene them . And therefore it was no ill counsell ( though not alwayes to be heeded ) Cave tibi ab iis quos natura signavit , to take heed of such , who like Cain have any marke of notorious deformitie set upon them by Nature . And therefore Homer speaking of the garrulous , impudent , envious , and reviling qualities of Thersites , fits him with a Body answerable to such a Mind . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most ill-shapen man that to Troy came , With eye distorted , and in each foot laine , His shoulders crooked , to his brest shrunke downe , A sharpe wrye head , here and there patcht with downe . But yet herein , though it be injurious for a man out of too much austeritie of Mind , to reject the judgement of sense , and to quarrell with this naturall instinct ; yet it is fit , that in this case , considering the deceitfulnesse of things , and what a divers habit , Education or Hypocrisie hath wrought in many , betweene the out and inside of their Natures ; that we should , I say , bring a fearefull judgement , like love of B●…as the Philosopher , which may easily , upon good warrant and assurance , alter it selfe : otherwise , when a thing is throughly knowne to be lovely , our hearts may boldly quiet and repose themselves in it . But here likewise we must observe that proportion of Nature , That if our affection cannot stand in private towards one particular , without dammage and inconvenience to the publique Body , Politique or Ecclesiasticall , whereof we are members , the generall must ever be esteemed more deare and precious . A scandall to the Body , and a Schisme from the whole , is more dangerous and unnaturall , than any private Divisions : for , if there be a wound or swelling in one part of the Body , the parts adjoyning will be content to submit themselves unto paine , for the recoverie of that ; and rather than it shall perish , 〈◊〉 any ●…ble which may conduce to the 〈◊〉 〈◊〉 . And this is the Love of fellow-members , amongst themselves . But then , if any part be so farre corrupted , as that it doth more easier derive its contagion upon others , than admit of any succour from them , so that by the continuance thereof in the Body , the whole is endangered ; or , if the whole Body be readie to perish by Famine ; then doth the Sense of Communitie so swallow up that other more private respect , as that the members will be even cruell amongst themselves , to the cutting and devouring each of other , that thereby the safetie of the whole may be procured . And therefore , the Fable of the Faction betweene the Belly and the Members , was wisely applyed by Menenius Agrippa , in a Rebellion amongst the people of Rome ; to shew how unnaturall a thing it is , and how pernicious to the parts themselves , to nourish their owne private Discontents , when the Weale publique is together therewithall endangered . CHAP. X. Of the Rule of true Love : the Love of God and our selves : similitude to these , the cause of Love in other things : of Love of Concupiscence : how Love begetteth Love ; and how presence with , and absence from the object , doth upon different respects exercise and encrease Love. FRom this generall and fundamentall cause of Love , proceed some others , speciall and particular ; whereof , the first and principall is a similitude and resemblance betweene the thing loved , and that which is the Naturall Rule of Love. Now , the Rule of all Love , is by Divine Truth prescribed to be God , and a Mans selfe ; so that , what beareth similitude to these , is the proper and right Object of our Affection . To speake therefore a word or two of these . The Master-Wheele , or first Mover in all the Regular Motions of this Passion , is the Love of God , grounded on the right knowledge of Him ; whereby the Soule being ravished with the apprehension of his infinite Goodnesse , is earnestly drawne and * called out , as it were , to desire an Vnion , Vision , and participation of his Glory and Presence ; yeelding up it selfe unto Him , ( for by * Love a man giveth himselfe to the thing which he loves ) and conforming all its Affections and Actions to his Will. And this Love is then Regular , when it takes up all the kinds of Love , and all the degrees of Love. For we love God , Amore amicitiae , for the Goodnesse and Excellencie which is in himselfe , as being most lovely ; and Amore desiderii , with a desire of being united unto him , as the Fountaine of all our blessednesse ; and Amore complacentiae , with a love of joy and delight in him ; when the Soule goes to God , like Noahs Dove to the Arke , and with infinite sweetnesse and securitie reposeth it selfe in him ; and lastly , Amore Benevolentiae , with an endeavour ( so farre as a poore Creature can to an infinite Creator ; for our Good extendeth not unto him ) to bring all praise , service , and honour unto him . And thus we are to love him above all things ; first , Appretiativè , setting an higher price upon his Glory and Command , than upon any other thing besides ; all Dung , in comparison . Secondly , Intensivè , with the greatest force and intention of our Spirit , setting no bounds or measure to our Love of him : thirdly , Adaequatè , as the compleat , perfect , and adaequate object of all our Love , in whom it must begin , and in whom it must end . And therefore , the Wise-man speaking of the Love and Feare of God , tells us , that it is Totum Hominis , the Whole of Man. Other Objects are severally fitted , unto severall Faculties ; Beautie to the Eye , Musick to the Eare , Meat to the Palate , Learning to the Mind ; none of these can satisfie the Facultie , unto which it belongs not . And even to their proper Faculties , they bring Vanitie and Vexation with them : Vanitie , because they are emptie , and doe deceive ; and because they are mortall , and will decay : Vexation , in the Getting ; for that is with Labour ; in the Keeping , for that is with Feare ; in the Multiplying , for that is with Care ; in the enjoying , for if we but taste , we are vexed with desiring it ; if we surfet , we are vexed with loathing it . God onely is Totum Hominis , fitted to all the wants of an immortall Soule : Fulnesse , to make us perfectly happie ; Immortalitie , to make us perpetually happie ; after whom we hunger with desire , and are not griped ; on whom we feast with delight , and are not cloyed . He therefore is to be loved , not with a divided , but a whole Heart . To love any Creature , either without God , or above God , is Cupiditas , Lust : ( which is the formale of every sinne , whereby we turne from God to other things ) but to love the Creatures under God , in their right order ; and for God , to their right end , ( for he made all things for himselfe ) this is Charitas , true and regular Love. Now , the Image and likenesse of God , ( not to speake of that Eternall and Essentiall Character of his Fathers brightnesse ) is in his Word , and in his Workes ; the one , being the Manifestation of his Will ; and the other , of his Power and Wisedome . Our love to his Word , is our search of it ; as being the onely Glasse , wherein we see the Wonders and deepe things of God : our Beleefe of it , All , and Onely ; acknowledging in it , the fulnesse of its Truth , and of its sufficiencie : and our Obedience to it , submitting our selves , with purpose of heart , unto the rule and guidance of it . Touching the Workes of God , there are two chiefe things , whereunto the affection of Man is by the Creatures attracted , and wherewith it desires an Vnion , namely , the Truth and Goodnesse of them ; for by these onely , may all the diverse Faculties of Mans Soule be exercised and delighted : The love of both which , is then onely Regular , when it is limited , in regard of the quantitie and qualitie of the act ; Humble , in the manner of pursuance , without swelling and curiositie : and lastly , subordinate unto that great Love of God , whose Image we can no further truly love in the Creature , than as we are thereby directed to a farther love of Him. I come now unto that other Rule of Love , wherein Aristotle hath placed the Nature thereof , A Mans selfe , or that unitie and proportion which the thing loved beareth unto the partie loving ; which in one place , he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Equalitie ; in another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Identitie ; in another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Similitude ; in another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Communion ; all Relative tearmes , which referre unto the partie loving . The Root of every mans love unto himselfe , is that unitie and identitie which he hath with himselfe ; it being naturall to every thing , to take delight in the simplicitie of it owne being : because the more simple and One it is , the more it is like the Fountaine of its being ; and therefore hath the more perfection in it . And this love of Man unto himselfe , if subordinate unto the love of God , and governed thereby , is Debitum Natura , a necessarie Debt ; and such , as the neglect whereof , is a trespasse against Nature . Now then , as we love our selves , for the unitie which we have in our selves ; so , wheresoever we find any similitude to our selves , or character of our selves , either in Nature or Habits , upon that also doe the beames of this Affection extend . Now , a thing may represent our selves , first , in Substance ; as the Husband and Wife are said to be one flesh , and Children are branches and portions of their Parents ▪ Secondly , in Qualities or Accidents ; as one man resembleth another in Naturall , and one friend another in Habituall Qualities ; as Face answereth to Face in Water , so the heart of Man to Man. With respect unto this double Similitude , there is a double Love ; the one , Naturall ; the other , acquired , or Habituall : the former is common with Men unto other Creatures : Thus in Aelian , Plutarch , and others , we reade of the Naturall affection of Elephants ; which seeing their young fallen into a deepe Pit , will leape downe after them , though it be present death ; and of the marvellous cunning and valour which many other Birds and Beasts use to provide for the safetie of their B●…ood , exposing and offering themselves to danger , that they may be delivered : Yea , the Pelican ( if wee beleeve the story ) doth feed her young ones , when they have been bitten with Serpents , with her owne blood to recover them againe : which Embleme Iohn the second , king of Portugall is said to have chosen , whereby to expresse his Love to his Subjects : And Homer elegantly expresseth the care of a Bird seeding her young ones . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . She brings her young ones what mea●… she can find , When she her selfe with hunger's almost pin'd . And the like affection , another Poet hath expressed in the most cruell of all the Beasts , the Tyger : — — Sic Aspera Tygris Foetibus abreptis Scythico deserta sub Antro Accubat , & lepidi lambit vestigia lecti . — The Tyger ( which most thirsts for blood ) Seeing her selfe rob'd of her tender brood , Lies down lamenting in her Scythian Den , And licks the prints where her lost wholps had lyon . And this kind of Piety wee finde Reciprocall , returning from the young ones upward ▪ so the young Lyons are said to feed and provide for their old ones ; which is also observ'd of Eagles , Sto●…kes and other creatures . And hence wee read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lawes , which receive their demomination from the Stork , providing that children should nourish and take care of their Parents in their distresse . And for men , so great is the power of naturall affection , that Parents desire nothing more , than to be excelled by their children ; even vitious men ( as Seneca somewhere speaketh ) desire that their sonnes may be vertuous , and vertuous men that they may bee more worthy and happy than themselves , as Hector prayed for his sonne . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let it be said , here 's a brave Sonne indeed , Who doth his noble Father farre exceed . And Aeneas to Ascanius . Disce puer virtutem ex me , verosque labores , Fortunam ex aliis , — Vertue and Patience learne my sonne of me , But may thy fortunes better Patternes see . And therefore unnaturallnesse of Affection is reckoned up by the Apostle amongst the soulest of sinnes , when like Ismael the nature of men groweth wilde and brutish , as the Philosopher calleth such men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men of savage and fierce dispositions . And therefore in the Scripture an unnaturall man is called Onager homo , a wilde-asse man , Gen. 16. 1●… . Iob 11. 12. but a meeke and tender ▪ spirited man is called Ovi●… homo , a Sheepe man , or a man of a sociable and calme disposition , Ezek 36. 37 ▪ 38. And amongst the Thebans there was a Law made , which appointed a Capitall penalty upon those unnaturall men , who should cast out and expose their children unto ruine . And as this kind of Love ariseth from Propinquitie of Nature , so another there is growing out of Similitude of Manners . All flesh , as Syracides speakes , will resort to their like , and every man will keepe company with such , as he is himselfe ; as wee see learned men hold correspondency with those that are learned , and good with those that are good : no man that excelleth in any quality , shall ever want Friends ; because every man , that either hath or liketh that Quality , will love it in any other man , and him for it . For by the same reason that a man by the study or practice of any good things laboureth to commend himselfe to his owne judgement , and to the love of others ; he is ingaged ( unlesse hee will bee false to his owne grounds ) to love any other whom hee observeth to study and practice the same thing : For how can I expect , that that in mee should reape Love from other●… , which in others reapeth nothing but Envie from me ? And upon this reason it is , that a man can hardly permit another to love that , which he himselfe hateth ; because we are too apt to make our Iudgements or Passions the rule of another mans , and to dislik●… that in him , which we doe not allow in our selves : Which unruly affection , the Poet hath excellently described in Achilles , when his friend mediated a reconciliation betweene him and Agamemnon : — — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is not courteous , that where I hate , you Should love , except you 'ld have me hate you too : But take this rule , if you 'l be thought my friend ; The man that offends me , doe you offend . So much naturally are men in love with their owne likenesse , that many times they can be content to have their very deformities imitated : and therefore , the chiefe art of flatterers , is to commend and imitate every thing of him , of whom they would make a prey . It is true , that in some cases , similitude is the cause of Envie ; but this is onely then , when first the qualitie wherein men agree , is a litigating and contentious qualitie : in which case , the meeting of such men in one disposition , is but like the meeting of two rough Streames , which makes them runne with the more noyse ●… Therefore , a wise and a meek-tempered man shall sooner winne and hold the love of an angry man , than he , who is like unto him in that distemper ; because such a man ( though indeed he be Conquerour , in regard of his Wisdome ) yet by his Patience he seemeth to yeeld : and there is nothing which a mans Passion loves so much as victory . Whereas betweene Anger and Anger there must needs be fighting of affections , which is the remotest temper from Love. Secondly , when by accident , the quality , wherein men agree , doth any other way inconvenience them ▪ either in point of credit , usefulnesse ▪ or pro fit . For as the Sta●…res , though they agree in light , yet Validiorum exortu exilia obscurantur , those that are small suffer losse by the brightnesse of others . So amongst men , agreeing in the same abilities , one many times proveth ●… prejudice and disadvantage unto the other , as the Poet said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Potter's often angry with his mates , One ne●…ghbour ▪ Architect the other hates . And therefore as the Sunne and Moone agree best in their light when they are fa●…hest asunder , so in these Arts , which maintaine life or credit , men usually agree best at a distance , because thereby the one doth the lesse dammage or darken the other . Now this Naturall and Habituall Love is then regular , when Subordinate to that greater , our Love of God , and when governed by the dictates of a rightly informed Reason , which amongst many others are these three . First , That our Love carry its right respect , and no sinister , or by-●…nd with it ; That wee love a friend for himselfe , and not with indirect ends , onely upon our owne benefit : For , as b the Philosopher speakes , true Love is a benevolent Affection , willing good unto another for his owne sake . Hominum charitas , saith Cicero , gratuita est . True love is free , and without selfe respects : whereas to shrowd our owne private aymes under the name of friendship . Non est amicitia sed mercatura , is onely to make a Trade and Merchandize of one another . Secondly , that our love be s●…rene , not mudded with errour , and prejudice : * in the most able men that are , God is pleased to leave some wants and weakenesses , that they may the better know themselves , bee acquainted with divine bounty in what they have , and their necessary use of others in what they want . And therefore it was a seasonable increpation of Polydamas to Hector . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because thou canst in Warre all men out do , Wilt thou presume thou canst in Counsell to ▪ One breast 's too narrow to containe all Arts , God distributes his gifts in severall parts . In this case therefore our care must bee to discerne betweene the abilities and infirmities of men , that our Honour and Love of the Person render not his weakenesses beautifull us , nor worke in us an unhappy diligence in the imitation of them . Vix enim dici potest , quantò libentiùs imitamur eos , quibus favemus ; Love is very apt to trans port us so farre as to make us imitate the errours of whom we love . Like unskillfull Painters , who not being able to reach the beauty of the face , expresse onely the wrinkles and blemishes of it . Thirdly , that our love keepe in all the kinds thereof its due proportion , both for the nature of them , being towards some a love of Reverence , towards others of friendship , towards others of Compassion , towards others of counsell and bounty ; as also for their severall degrees of intension , which are to be more or lesse according to the Naturall , Morall , or Divine obligations which wee finde in the persons loved . For though wee must love All men as Our selves , yet that inferres not an Equality , but a Fidelity and Sincerity of love ; Since even within Our selves , there is no man but loves his Head and his Heart and other vitall parts with a closer Affection than those which are but fleshly and integrall , and more easily repayrable . And therefore the Apostle limiteth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the greatest degree of our love upon two objects , those of our owne house , and those of the houshold of faith ; not excluding others , but preferring these . I shall end this particular with naming one Species of Love more ( for all this hitherto hath been Amor Amiciti●… , a Love of a Person for himselfe ) and it is that which the Schooles call Amor Concupiscenti●… , a love of Concupiscence , or a Circular love , that which begins and ends in a Mans selfe , when his Affections having gone forth to some object , doth againe returne home , and loves it not directly for any absolute goodnesse which it hath in it selfe , but as it is conducible and beares a relation of Convenience to him that loves it . For though all affection of love ( as Aristotle observed ) bee Circular , in as much as the Object first moves the Appetite , and then the Appetite moves to the Object , and so the motion ceaseth where it began ( which is a circle ; ) ( which also by the way shewes us in an Embleme the firmenesse and strength which love workes amongst men ; because of all Formes and Fabriques , those which are Circular are the strongest ; as we see in Arches , wherein every part doth mutually touch and claspe in that which is next it : ) Yet in this love which I here speake of , there is a greater circle ; in that , after all this , there is another Regresse from the Object to the Appetite , applying the goodnesse thereof unto the same , and loving it onely for the commodity and benefit , which the mind is likely to receive from it . Another subordinate and lesse principall cause of love , may be love it selfe ; I meane in another man : for as it is naturall , according to Aristotle , to praise , so sure it is to love , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Men of loving and good natures : and so he maketh just , beneficient & pleasant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that are true lovers of their owne friends to be the proper objects of Love. And herein is that partly verified , that Love is strong as Death . For as that grave which buries a dead man , doth likewise burie all his enemies ( it being unnaturall to hate the dead , whom wee cannot hurt : for the utmost harme , that malice can doe , is to kill . And therefore it is noted as a prodigious hatred betweene the two emulous brothers of Thebes , Aetcocles and Polynices ; Nec furiis post fata modus slammaeque rebelles Seditione rogi . — Their furies were not bounded by their fate , Ones funeral flame the others flame did hate . ) Even so likewise a mans love hath a power to bury his enemies , and to draw unto it selfe the most backward and differing affections ; for being of a transient nature , and carrying forth it selfe into the person beloved , it usually ( according to the condition of other naturall Agents ) worketh semblable and alike affections unto it selfe . For besides that , hereby an Adversary is convinced of nourishing an injurious and undeserved enmity ; hee is moreover mollified and shamed by his owne witnesse , his conscience telling him that it is odious and inhumane to repay love with hatred . Insomuch that upon this inducement , Saul the patterne of raging and unreasonable envie , was sometimes brought to relent and accuse himselfe . And this is the occasion ( as I take it ) of that speech of Salomon ; If thine enemie hunger , give him bread to eat ; if he thirst , give him water to drinke ; for thou shal●… heape coales of fire upon his head . Which , though perhaps , with earthie and base minds , it hath a propertie of hardning and confirming them in their hatred ; yet , with minds ingenuous and noble , it hath a cleane contrarie effect , to melt and purge them . And so the Apostle telleth us , that we love God , because he loved us first ; and Mary Magdalene having had much forgiven her , did therefore love Christ much . And therefore the Poets counsell is good : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If for thy love thy selfe would'st loved bee , Shew love to those that doe shew love to thee . The next two Causes , which I conceive , of Love , I will joyne in one ; namely , the absence from , and contrarily , the presence with the thing loved ; both which , in a different respect , doe exercise Love. And therefore , first , I like not that speech of Aristotle , that though distance of place doe not dissolve the root and habit yet it doth the exercise and acts of Love ; except he meant it ( as I suppose he doth ) of the transient acts thereof , whereby each friend doth the office of Love and ●…eneficence to another . For , as in naturall bodies there is not onely a Compl●…encie or Delight in their proper place , when they enjoy it ; but an innate propension and motion thereunto , when they are absent from it ; so in the mind of man ( whose a Love in his Weight ) there is not onely a Love of Delight in the fru●…tion , but a Love likewise of Desire , in the privation of a Good ; which , the more it wanteth , the more it fixeth it selfe upon it : b as some things doe naturally attract fire at a distance . Thus the Poet expresseth the Love of Dido to Aeneas : Illum absens absentem anditque videtque . When night had severed them apart , She heard and saw him in her heart . And it is the wonder of Love ( as Saint Chrysostome speaketh ) to collect and knit together in one , things faire separated from each other : Wherein stands the Mysterie of the Communion of the Church on Earth , both with it selfe , in all the dispersed members of it , and with Christ the Head ; and that other part of it , which triumpheth in Heaven . So that herein , Divine Love hath the same kind of Vertue with Divine Faith ; that as this is the being and subsisting of things to come , and distant in Time ; so that is the Vnion and knitting of things absent , and distant in place . But then , much more doth Presence to the goodnesse of an object loved , encrease and exercise our Love ; because it gives us a more compleat sight of it , and Vnion unto it . And therefore Saint Iohn speakes of a Perfection , and Saint Paul of a Perpetuitie of our Love unto God , grounded on the fulnesse of the Beatificall Vision , when we shall be for ever with the Lord ; whereas now , seeing onely in a Glasse darkely , as we know , so likewise we love but in part onely . And Aristotle makes Mutuall Conversation and Societie one of the greatest bonds of Love ; because thereby is a more immediate exercise ; and from thence , a greater encrease of the Affection . As living * Creatures , so Affections are nourished , after the same manner as they are produced : Now it is necessarie , for the first working of Love , that the Object have some manner of Presence with the Affection , either by a Knowledge of Vision , or of Faith. And therefore Saint Paul sayth , If they had knowne , they would not have crucified the Lord of Glory ; their Ignorance and Hatred of Him , went both together : Simul ut desin●…nt ignorare , cessant & odisse ; as soone , sayth Tertullian , as they ceased to be ignorant of Christ , they ceased to hate Him : And usually , in the phrase of the Scripture , Knowledge and Love are identicall . So then , all Love proceeding from Knowledge , and all Knowledge presupposing some Presence of the thing knowne , it appeareth , that the Presence of the Object begetteth , and therefore , by proportion , it nourisheth this Affection . The last Cause or inducement to this Passion , ( which I will but name ) is an Aggregate of diverse Beautifull and Amiable Qualities in the Object ; as namely , Sympathie , Iustice , Industrie , Temperance , Ingenuitie , Facilitie , Pleasantnesse and Innocencie of Wit , Me●…knesse , Yeeldingnesse , Patience , Sweetnesse of behaviour and disposition , without Closenesse , Suspition , Intermedling , Inquisitivenesse , Morositie , Contempt , Dissention ; in all which , men are either Injusti or Pugnaces , doe either wrong us , or crosse us : Which two , the Philosopher makes the generall Opposites of Love : On which I shall forbeare to insist , as also on the Circumstances of the Act of this Passion it selfe , in the Quantitie and Qualitie thereof , and shall proceed in briefe to the Consequents or Effects of this Passion . CHAP. XI . Of the Effects of Love , Vnion to the Object , Stay and Immoration of the Mind upon it , Rest in it , Zeale , Strength , and Tendernesse towards it , Condescention unto it , Liquefaction and Languishing for it . THe first which I shall observe , is Vnion , occasioned both by the Love which we have to a thing , for it●… owne sake , and likewise , for the Love of our selves , that there may be a greater mutuall interest each in other . Where-ever Love is , it stirreth up an endeavour , to carry the heart unto the thing which it loveth ▪ Where the Treasure is , there the heart wil be . Hence , none are sayd to love God , but those that are some way united unto him . And therefore , as Gods first love to man , was in making man like himselfe ; so his second great love , was in making himselfe like man. Hence , we reade so often of that mysticall inhabitation of Christ in his Church , of that more peculiar Vnion and presence with his people , of a Spirituall Implantation unto him by Faith , of those neere relations of Filiation and Fraternitie , of mutuall interest each in other , I am my beloveds , and my beloved is mine ; importing an inseparable Vnion of the Church to Christ. And this may be the reason of that order in Saint Pauls solemne Benediction , The Grace of Christ , the Love of God , and the Communion of the Spirit : for , as the Grace of Christ onely taketh away that enmitie which was betweene sinners and God , and is the onely meanes of our reconciliation unto him ; so the Love of God is the onely Bond of that Communion , which we have with him and his holy Spirit . Vnion is of diverse sorts . One , such whereby diverse things are made simply one , either by the conversion of one into the other , or by the composition , or constitution of a third out of the things united , as of mixt bodies out of united Elements , or of the whole substance ▪ out of the essentiall parts : Another , such whereby things united are made one after a sort , either by an accidentall aggregation , as diverse stones make one heape , or by an orderly and artificiall distribution , as diverse materialls make one house . Or by either a naturall or morall inclination and sympathy which one thing beareth unto another . And of this sort is that union which ariseth out of love , tending first unto a mutuall similitude and conformity in the same desires ; and next unto a mutuall possession , fruition , and proprietie , whereby the minde loving , longeth to be seised of the thing which it loveth , and cannot endu●…e to bee deprived of it . So Moses praied , I beseech thee shew me thy glory ; for the vision of God is the possession of him ; and so David , My soule thirsteth for God , when shall I come and appeare before him ? And this is the foundation of all sorrow , when the soule is dispossessed of that which it loved , and wherein it rested . And this desire of Possession is so great that Love contenteth it selfe not with the Presence , but even then putteth out its endeavours ●…nto a neerer , and more reall union , as if it would become really One with the thing which it loveth ; which is seene in embracings , kisses , in the exiliency and egresse of the spirits , in the expansion of the heart , in the simplicity and natur●…lnesse of all mutuall carriages , as if a present friend were not yet present enough . Which kind of expressions of love are thus elegantly described by Homer , when Eumaeus saw Telemachus safely returned home from Sea. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eumaeus all amaz'd sprung to the dore . The pots of wine which his hands mixt before Did both fall from them : he ranne on to meet , And with full wellcomes his young master greet . He kist his head , hands , eyes ; and his teares kept Time with his kisses , as he kist he wept . The like elegant description wee have of the love of Penelope , when Vlisses after his returne was perfectly knowne unto her . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She wept and ran straight on , her hands she spread And claps'd about his neck , and kist his head . Love hath in morall and divine things the same effect which fire hath in naturall , to congregate homogeneall , or things of the same kinde , and to separate heterogeneall , or things differing : as we see in the Love of God , the deeper that is , the more is the spirituall part of man collected together , and raysed from the earth . And therefore in heaven , where love shall bee perfect , all things shall be harmonious and homogeneal , not in regard of naturall properties , but in a pure and unmixed spiritualnesse of affections in a perfect unity of minds and motions . From the union of love proceeds another secret effect , namely , a resting of the mind in the thing loved . In which respect the Philosopher calleth knowledge the rest of the understanding . And this can onely be totall and perfect in the Vnion of the Soule with God , the chiefest good thereof . Whence some have made the threefold Appetite in man , Concupiscible , Rationall and Irascible , to have their finall perfection and quiet by a distinct union to the Three Persons in the Trinity : for the Concupiscible power is carried ad bonum to good , which they say is the Attribute of the holy Spirit ; the Rationall adverum , to that which is true , which is the Attribute of the Sonne ; and the Irascible ad Ard●…um , to Power , which is the Attribute of the Father . But to let that passe for a spiders web ( curious , but thin ) certaine it is that God onely is that end , who can fully accomplish the perfection and terminate the desires of those creatures , whom hee made after a peculiar manner to know and enjoy him . But proportionably , there ariseth from the Vnion unto any other Object of Love , a satiating and quieting of the Facultie ; which , in a word , is then onely , in Objects of inferiour order and goodnesse , regular , when the Object is naturall , and the Action limited . Disproportion and Enormitie are the two Corruptions in this particular . A third Effect , which I shall observe of Love , is Stay , and immoration of the Mind upon the Object loved , and a diverting of it from all others : as we observed in Eumaeus , when he saw Telemachus , he threw away the Businesse which he was about before : And the Woman of Samaria , being transported with the love of Christ , left her Pitcher , which she had brought to the Well , that she might goe and call others unto his Doctrine : And Mary left the thoughts of entertaining Christ at the Table , out of an extraordinarie desire to entertaine him in her heart . And this effect the Poet hath excellently expressed in Dido ; who having shewed before a marvellous Princely wisdome and sedulitie , in fortifying her new Kingdome , and viewing the Workes her selfe , ( as he had before described ) as soone as she was once transported by the love of Aeneas , then all stood still on a sudden . Non capta assurgunt turres , non arma juventu●… Exercet ; portusvè , aut propugnacula bello Tuta parant ; pendent opera interrupta — The Towers long since begun , rose up no more , And Armes did rust , which ere ▪ while brave youth wore . No Ports , no Sconces , no defence went on , But all their works hung broken , and halfe done . Thus , as Plutarch hath observed , the Images of things in the fancies of other men are like words written in water , which suddenly vanish ; but the Impressions which love makes , ar●… as it were , written with an hot iron , which leaveth fixed and abiding prints in the memory . Love and Knowledge have mutuall sharpening and causality each on other : for as Knowledge doth generate Love , so Love doth nourish and exercise ! Knowledge . The reason whereof is that unseparable union , which is in all things between the Truth and Good of them : for it being the property of Truth to unite and apply Goodnesse ( nothing being apprehended as Good , unlesse that Goodnesse be apprehended as true ) the more Appetite enjoyeth of this , the deeper inquiry doth it make , and the more compleat union doth it seeke with that : the Heart and the Treasure can seldome be severed ; the Eagles will alwayes resort to the body ; Davids Love gave length and perpetuity to his meditation , even all the day . And herein , methinkes , may consist another proportion betweene the strength of Love and Death ; for as in Death nature doth collect and draw in those spirits , which before lay scattered in the outward parts , to guard and arme the heart in its greatest conflict ; uniting all those languishing forces which are left , to testifie the naturall love which each living creature beareth to its owne conservation : so doth Love draw and unite those Spirits which administer either to the Fancie or Appetite , to serve onely for the nourishing of that Affection , and for gazing upon that treasure whereunto the Heart is wholly attracted . Which Spirits , being of a limited power and influence , doe therefore with the same force , whereby they carry the mind to the consideration of one thing , withdraw it from all other that are heterogeneall ; no determined power of the Soule being able to impart a sufficient activity unto diverse independing operations , when the force of it is exhausted by one so strong ; and there being a sympathy , and as it were , a league between the faculties of the Soule , all covenanting not to obscure or hinder the Predominant Impressions of one another . And therefore as in Rome when a Dictatour was created , all other Authority was or that time suspended ; so when any strong Love hath taken possession of the Soule , it gives a Supersedeas and stop unto all other imployments . It is therefore prescribed as a Remedy against inordinate Love. — — Pabula Amoris Absterrere sibi , atque aliò convertere mentem . To draw away the ●…ewell from this fire , And turne the minde upon some new desire . For Love is Otiosorum Negotium , as Diogenes spake , the businesse oftentimes of men that want imployments . Another effect of Love is Iealousie or Zeale . Whereby is not meant that suspicious , inquisitive , quick-sighted quality of finding out the ●…lemishes , and discovering the imperfections of one another ( for it is the property of true Love ●…o thinke none evill ) but onely a provident and solicitous feare , least some or other evill should either disturbe the peace , or violate the purity of what we love : like that of Iob towards his sons ; ●…nd of the Apostle towards his Corinthians , I am jealous over you with a godly jealousie : So Pen●… lope in the Poet was jealous of the safety of Vlisses . In t●… singebam violentos Troas ituros , Nomine in Hectoreo pallida semper eram . How oft my decre Vlisses did I see In my sad thoughts proud Trojans rush on thee ▪ And when great Hectors name but touch'd mine-ears My cheeks drew palenes frō my paler fears . Zeale is a compounded affection , or a mixture of Love and Anger ; so that it ever putteth forth it selfe to remove any thing which is contrary to the thing we love ; as we see in Christ , whose zeale or holy anger whipped away the buyers and sellers out of the Temple . In which respect it i●… said that the zeale of Gods house did consume him . As water when it boyleth ( from which metapho●… the word zeale is borrowed ) doth in the boyling consume , or as the candle wasteth It selfe with burning . In which respect likewise it is said , that much water cannot quench Love. It is like Lime , the more water you cast upon it , the hotter it growes . And therefore the sinne of Laodiee●… which was contrary unto zeale is compared unto luk●…warme water , which doth not boyle , and so cannot worke out the scumme or corruption which is in it . And from hence it is that Love makes Weake things strong , and turneth Cowardice into Valou●… and Meekenesse into Anger , and Shame into Boldnesse , and will not conceive any thing too hard to undertake . The fearefull He●… , which hath nothing but flight to defend her selfe from the Dogge , or the Serpent , will venter with courage against the strongest creatures to defend her little chickens ▪ Thus Zeale and Love of God made Moses forget his meekenesse ; and his Anger was so strong ▪ that it brake the Tables o●… the Law , and made the people drink the Idol which they had made . And this is wi●…lly expressed by Seneca , that Magnus dolor iratus amor est , a great griefe is nothing else but Love displeased , and made angrie . It transporteth Nature beyond its bounds or abilities , putteth such a force and vigour into it , as that it will adventure on any difficulties ; as Mary Magdalen would in the strength of her Love undertake to carry away the dead body of Christ ( as she conceived of him ) not considering the weight of that , or her owne weakenesse . It hath a constraining vertue in it , and makes a man do that which is beyond his power ; as the Corinthians , when they were poore in estate , were yet rich in Liberality . It makes a man impatient to be unacquainted with the estate of an absent friend , whom wee therefore suspect not sufficiently guarded from danger , because destitute of the helpe which our presence might afford him . In one word , it makes the wounds and staines of the thing loved to redound to the grief and trouble of him that loveth it . He that is not jealous for the credit , security , and honour of what hee pretendeth affection to , loves nothing but himselfe in those pretenses . Another Effect of Love is Condescension to things below us , that wee may please or profit those whom we love . It teacheth a man to deny his owne judgement , and to doe that which a looker on might happily esteeme Weaknesse o●… Indecencie ; out of a fervent desire to expresse affection to the thing beloved . Thus Davids great Love to the Arke of Gods presence did transport him to leaping and dancing , and other such familiar expressions of joy ( for which Michall out of pride despised him in her heart ) and was contented by that , which she esteemed basenesse , to honour God : herein expressing the love of him unto Mankind , who was both his Lord and his Sonne ; who emptied , and humbled , and denied himselfe for our sakes , not considering his owne worthinesse , but our want ; nor what was honourable for him to doe , but what was necessary for us to be done . Quicquid Deo indignum , mihi expedit , what ever was unworthy of him , was expedient for us . Thus Parents out of Love to their children doe lispe , and play , and fit their speeches and dalliances to the Age and Infirmities of their children . Therefore Themistocles being found playing and riding on a reed with his little boy , desired his friend not to censure him for it , till hee himselfe was a father of children . The last Effect which I shall observe of this Passion is that which we call Liquefaction or Laugnor , a melting , as it were , of the heart to receive the more easie impressions from the thing which it loveth , and a decay of the Spirits , by reason of that intensive fixing of them thereon , and of the painefull and lingring expectation of the heart to enjoy it . Love is of all other the inmost and most viscerall affection . And therefore called by the Apostle , Bowels of Love. And we read of the yearning of Iosephs bowels over Benjamin his mothers sonne , and of the true Mother over her child . Incaluerunt viscera , they felt a fervour and agitation of their bowells , which the more vehement it is , doth worke the more sudden and sensible decay and languishing of Spirits . So Ammon out of wanton and incestuous Love is said to grow leane from day to day , and to have been sicke with vexation for his sister Thamar . And in spirituall love we find the like expression of the Spouse ; Stay me with flagons , comfort me with apples , for I am sick of love : Wine to exhilerate , apples to refresh those Spirits , which were , as it were , melted away , and wasted by an extreame out-let of Love. And for this reason the Object of our Love is said to Overcome us , and to Burne the Heart , as with Coales of Iumper ; and the like expressions of wounding and burning the Poet useth . — Est mollis slamma medullas Interea & tac●…um vivit sub pectore vulnus . A wellcome soft flame in her bones did rest , And a close wound liv'd in her bleeding breast . Now the cause of this Languor , which love worketh , is in Sensitive Objects , an earnest desire to enjoy them ; in Spirituall Objects , an earnest desire to increase them . In the former , want kindleth love , but Fruition worketh wearinesse and satiety : In the other fruition increaseth love , and makes us the more greedy for those things which when we wanted , we did not desire . In earthly things the desire at a distance promiseth much pleasure , but tast and experience disappointeth expectation . In heavenly things , eating and drinking doth renew the Appetite , and the greater the experience , the stronger the desire : as the more acquaintance Moses had with God , the more he did desire to see his glory . And so much may suffice for the first of the Passions , Love , which is the fountaine and foundation of all the rest . CHAP. XII . Of the Passion of Hatred , the Fundamentall Cause or Object thereof Evill , how farre forth Evills are willed by God may bee declined by men , of Gods secret and revealed Will. THe next in order is Hatred : of which the Schoole-men make two kinds ; an Hatr●…d of Abomination or loathing ; which consists in a pure aversion or flight of the Appetite from something apprehended as Evill , arising from a dissonancy and repugnancy betweene their natures : and an Hatred of Enmity , which is not a flying , but rather a pursuing Hatred , and hath ever some Love joyned with it , namely a Love of any Evill which we desire may befall the person or thing which wee hate . I shall not distinctly handle these asunder , but shall observe the Dignities and Corruptions of the Passion in generall , as it implies a common disconvenience , and naturall Vnconformitie between the Object and the Appetite . The Object then of all Hatred is Evill ; and all evill implying an opposition to Good admits of so many severall respects as there are kinds of opposition . And there is first an Evill of Contraricty , such as is in the qualities of Water unto Fire , or a Wolfe unto a Sheepe , occasioned by that Destructive Efficiency , which one hath upon the other . Secondly , an Evill of Privation , which we hate formally and for it selfe , as implying nothing but a Defect and Absence of Good. Thirdly , an Evill of Contradiction in the not being of any creature , oppos'd to its being . For Being and Immortality is that which Aristotle makes one of the principle objects of Love ; Annihilation then , or Not being is the chiefest Evill of things , and that which Nature most abhorreth . Lastly , an Evill of Relation ; for as things in their owne simple natures Evill , may have in them a Relative Goodnesse , and so to be desired ; as the killing of beasts for the service , and the death of malefactors for the security of men : so things in their absolute being Good may have in them a Relative , or Comparative Evill , and in that sence bee by consequence hated ; as our Saviour intimates He that hateth not father and mother , and his owne life for me , is not worthy of me : when they prove snares and temptations to draw us from the Love of Christ , they are then to bee undervalued in comparison of him . And therefore we find in the Law if a mans dearest brother or child , or wife , or friend should entice him from God unto Idolatry , he was not to conceale , pitty , or spare him , but his owne hand was to bee first upon him . And thus the Poet hath elegantly expressed the behaviour of Aeneas toward Dido , who being inflamed with Love of him , would have kept him from the expedition , unto which by divine guidance he supposed himselfe to be directed . — Quanquam lenire dolorem Soland●… cupi●… , & dictis avertere curas , ( Multag●…ens magnoque animum labefactus amore ) Iussa tamen Div●…m exequitur . — Though he desir'd with solace to appease , And on her pensive soule to breathe some ease , ( Himself with mutuall love made saint ) yet still His purposes were fixt t' obey God 's will. So then we see what qualification is required in the Object of a just Hatred , that it be Evill , and some way or other offensive , either by defiling or destroying nature : and the Passion is ever then irregular when it declineth from this rule . But here , in as much as it is evident that the being of some evill comes under the Will of God ; ( Is there any Evill in a City , and the Lord hath not done 〈◊〉 ) and our will is to bee conformable unto his ; it may seeme that it ought to fall under our Will too , and by consequence to bee rather loved than hated by us , since wee pray for the fulfilling of Gods Will. For resolution of this , wee must first consider , that God doth not love those Evils which hee thus willeth , as formally , and precisely considered in themselves . And next wee will observe how farre the Will of God is to bee the rule of our will ; whence will arise the cleare apprehension of that truth which is now set downe , that the unalterable Object of mans Hatred is all manner of Evill , not onely that of deformity and sinne , but that also of destruction and misery . First then for the Will of God , we may boldly say what himselfe hath sworne , that hee will not the death or destruction of a sinner : and by consequence neither any other evill of his Creature , as being a thing infinitely remote from his mercy ; he is not delighted in the ruine , neither doth hee find pleasure or harmony in the groanes of any thing which himselfe created : But hee is said to will those Evills as good and just , for the manifestation of his glorious Power over all the Creatures , and of his glorious Iustice on those , who are voluntarily fallen from him . But now because it is left onely to the Wisedome of God himselfe to know and ordaine the best meanes for glorifying of himselfe in and by his creatures , we are not here hence to assume any warrant for willing evill unto our selves or others , but then onely when the honour of the Creator is therein advanced . And so the Apostle did conditionally wish evill unto himselfe , if thereby the glory of Gods mercy towards his Countrey-men the Iewes might be the more advanced . Secondly , it is no good Argument , God willeth the inflicting of such an evill , therefore it is unlawfull for my will to decline it : for first the Will of God , whereby hee determineth to worke this or that evill on particular Subjects , is a part of his secret Counsell . Now the Revealed , and not the Hidden Will of God is the rule of our Wills and Actions : whence it commeth to passe , that it is made a part of our necessary obedience unto God in our wishes or aversations to goe a crosse way to his unrevealed purpose . Peradventure in my sicke bed it is the purpose of God to cast my body into the earth , from whence it was taken ; yet for me herein to second the Will of God by an execution thereof upon my selfe , or by a neglect of those Ordinary meanes of recovery which hee affords , were to despise his mercy , that I might fulfill his Will. Peradventure in my flight a sword will overtake mee , yet I have the warrant of my Saviours example and precept to turne my backe rather than my conscience in persecution : alwaies reserved , that though I will that , which God willeth , yet my will bee ever subordinated unto his . Wee owe submission to the will of Gods purpose and Counsell , and wee owe conformity to the will of his Precept and Command ; we must submit to the will , whereby God is pleased to worke himselfe , and wee must conforme to the will , whereby hee is pleased to command us to worke . And therefore Secondly , though the Will of God were in this case knowne , yet is not our will constrained to a necessary inclination , though it bee to an humble submission and patience in bearing that which the Wisedome and purpose of God hath made inevitable ; for as the promises and decrees of Good things from God doe not warrant our slacknesse in neglecting , or our profanenesse in turning from them ; so neither doth the certainty and unavoidablenesse of a future evill ( as death intended upon us by God ) put any necessity on our nature to deny it selfe , or to love its owne distresses . Of which that we may be the more sure , wee may observe it in him , who as hee was wholly like us in nature , and therefore had the same naturall inclinations and aversations with us ; so was hee of the same infinite essence with his Father , and therefore did will the same things with him , yet even in him we may observe ( in regard of that , which the Scripture saith , was by the hand and Counsell of God before determined ) a seeming Reluctancy and withdrawing from the Divine Decree . He knew it was not his Fathers Will ; and yet , Father , if thou bee willing , l●…t this cup passe from me : he was not ignorant that he was to suffer , and that there was an Oporte●… , a necessity upon it , and yet a second and a third time againe , Father , if it be possible , let this Cup passe from me . Consider it as the Destruction of his Temple , and Anguish of nature , which hee could not ( being in all things like unto us ) but love ; and then Transeat , Let it passe : but consider it as the necessary meanes of procuring pretious blessings for mankind , and of fulfilling the eternall Decree of his Fathers Love , and then , Not as I , but as thou wilt . The same may be applied in any manner of humane evills , notwithstanding we are with an armed patience to sustaine them , or with an obedient submission unto Divine pleasure to wait for them ; yet in regard of that pressure of nature , which they bring with them ( on which the God of Nature hath imprinted a naturall desire of its owne quiet and integrity ) so farre forth all Evill , not onely may , but must bee Hated by every Regular will , upon paine of violating the Law of its Creation . And indeed in all this there is not any deviation from the Will of God , intending that which we abhorre : for as it stands not with the nature of man to hate himselfe , or any good thing of his owne making ; so neither doth it stand with the goodnesse of God to hate his Creature , or to delight barely in the misery or afflictions thereof ; but onely in that end of manifesting his glory and righteousnesse , whereunto hee in the dispensation of his Wisdome and Iustice hath wonderfully directed them . And therefore , as to murmure at the Wisedome of God in thus ordering evills unto a good end , were a presumptuous repining ; so on the other side , not to entertaine those naturall desires of a straightned mind after deliverance from those evills , were to be in Solomons ▪ phrase too Righteous , and out of a purpose to answere the ends of Gods Wisedome , to crosse the Law of his Creation . So then it is evident that the Object and fundamentall cause of Hatred , is all and onely Evill : which ( however in respect of the Existence of it , it bee in some cases Good ; for as it is in the power of God to educe out of confusion order , light out of darkenesse , his owne honour out of mans shame ; so is it his providence likewise to turne unto the great good of many men those things which in themselves doe onely hurt them ) Yet I say this notwithstanding , as it worketh the deformity and disquiet of nature , it is against the created law and in-bred love , which each thing beareth to its owne perfection ; and therefore cannot but be necessarily hated . As on the other side , those ordinary and commong goods , which we call , in respect of God , blessings , as health , peace , prosperity , good successe , and the like ; notwithstanding they commonly prove unto men , unfurnished with those habits of wisedome and sobriety , whereby they should bee moderated , occasions of much evill and dangers ; so that their Table is become their snare ( as the experience of those latter Romane Ages proveth , wherein their victories over men hath made them in luxury and vilenesse so prodigious , as if they meant to attempt warre with God. ) Notwithstanding I say all this ; yet for as much as these things are such as doe quiet , satisfie , and beare convenience unto mans nature , they are therefore justly with thankefulnesse by our selves received , and out of love desired unto our friends . I now proceed from the object or Generall fundamentall cause of hatred , unto some few which are more particular , and which do arise from it . CHAP. XIII . Of the other Causes of Hatred , Secret Antipathy , Difficulty of procuring a Good commanded , Injury , Base Feares , Disparity of Desires , a Fixed Iealous Fancy . THe first which I shall note is a secret and hidden Antipathy which is in the natures of some things one against another . As Vultures are killed with sweet smells , and Horse-flies with oyntments ; the Locust will die at the sight of the Polypus , and the Serpent wil rather flye into the fire , than come neere the boughes of a wild Ash : some plants will not grow , nor the blood of some Creatures mingle together ; the feathers of the Eagle will not mixe with the feathers of other foules . So Homer noteth of the Lyon , that hee feareth fire , and the Elephant nauseates his meat , if a Mouse have touched it . A world more of particulars there are which Naturalists have observed of this kind : from which naturall Antipathy it commeth , that things which never before saw that which is contrary to them , doe yet at the very first sight flye from it , as from an enemy to their nature , nor will they ever be brought by discipline to trust one another . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lyons with men will ne're make faithfull truce , Nor can you any way the Wolfe induce To Love the Lamb : they study with fixt hate , The one the other how to violate . And the like kind of strange Hatred wee may sometimes find amongst men ; one mans disposition so much disagreeing from anothers , that though there never passed any injuries or occasions of difference betweene them , yet they cannot but have minds averse from one another ; which the Epigrammatist hath wittily expressed . Non amo te Sabidi , nec possum dicere quare ; Hoc tantum possum dicere , Non amo te . I love thee not , yet cannot say for what ; This onely I can say , I love thee not . Another cause working Hatred of a thing in the minds of men , is the difficulty and conceited impossibility of obtaining it , if it bee a good thing which wee either doe or ought to desire , which the Casuists call Acedia , being a griese of the appetite looking on a Difficult Good , as if it were evill because difficult ; from whence ariseth a Torpor and Supine neglect of all the meanes , which might helpe us to it . Thus wicked and resolved sinners , conceiving happinesse as unacquirable by them , do grow to the Hating of it , to entertaine rancorous affections against those , which perswade them to seeke it , to envie and maligne all such they find carefull to obtaine it ; to proceed unto licentious resolutions of rejecting all hopes of thoughts of it , & to divert their minds towards such more obvious and easie delight , as will be gotten with lesse labour ; thus Difficulty rendereth Good things Hateful ; as Israel in the wildernesse despised the pleasant Land , because there were sonnes of Anak in it . And this is one great cause of the different affections of men towards severall courses of life ; one man being of dull and sluggish apprehensions , hateth Learning : another by nature quicke and of noble intellectualls wholly applyeth himselfe unto it , the difficulty perswading the one to despise the Goodnesse , and the Goodnesse inducing the other to conquer the difficulties of it : so one man looking unto the paine of a vertuous life , contemnes the reward ; and another looking unto the Reward , endures the paine . And wee shall usually find it true , that either Lazinesse , fearing disappointment , or Love being disappointed and meeting with difficulties which it cannot conquer , doth both beget a kind of Hatred and dislike of that which did either deterre them from seeking it , or deceive them when they sought it . As shee , who while there was any Hope , did sollicite Aeneas with her teares and importunities ; when he was quite gone did follow him with her imprecations . There is no Malice growes ranker than that which ariseth out of the corruption of Love ; as no darkenesse is more formidable , than that of an Eclipse , which assaults the very vessels of Light ; nor any taste more unsavory than of sweet things when they are corrupted . The more naturall the Vnion , the more impossible the Re-union . Things joyned with glew , being broken asunder may be glewd againe ; but if a mans Arme be broken off , it can never be joyned on againe : So those Hatreds are most incureable , which arise out of the greatest and most naturall Love. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : When Love of friends is turn'd to Wrath , besure That Wrath is deepe , and scarce admits a Cure. Another very usuall , but most evill cause of Hatred , is Injury , when a man because hee hath done wrong , doth from thence resolve to Hate him . Too many examples whereof there are in Writings both sacred and prophane : Ioseph●… Mistresse first wronged him in assaulting his chastity , and then Hated him and caused him to be cast into prison . Ammon first abused his sister Tamar , and then Hated her worse than before hee loved her . Phadra having solicited Hippolitus her husbands sonne unto incest ; being denyed , did after accuse him to his father , and procure his ruine . And Aristotle proposeth it as a Probleme , Why they , who corrupt and violate the chastity of any , doe after hate them ? and gives this reason of it , because they ever after looke on them , as guilty of that shame and sadnesse , which in the sinne they contracted . This cause of Hatred Seneca and Tacitus have both observed as a thing usuall with proud and insolent men , first to Hurt then to Hate . And the reason is first , because injurie is the way to make a man , who is wronged , an enemy ; & the proper affection , which respecteth an enemy is Hatred . Againe , he who is wronged , if equall or above him that hath done the wrong , is then feared : and Oderunt quos metuunt , it is usuall to hate those whom we feare : if inferiour , yet the memory and sight of him doth upbraid with guilt , & affect with an unwilling & unwelcome review of the sinne , whereby he was wronged ; and Pride scornes reproofe , and loves not to be under him in Guilt , whom it overtops in Power : for Innocence doth alwaies give a kind of superiority unto the person that is wronged ; besides , Hatred is a kind of Apologie for wrong : For if a man can perswade himselfe to hate him whom he hath injured , he will begin to beleeve that hee deserved the injury which was offered unto him ; every man being naturally willing to find the first inducement unto his sinne , rather in another than himselfe . The next cause ( which I shall observe ) is Feare , I meane slavish Feare : for as Love excludeth Feare ; so Feare begetteth Hatred ; and it is ever seene : Qui terribiles sunt , timent : they that terrifie others doe feare them , as well knowing that they are themselves hated : for as Aristotle speaketh , Nemoquem metuit , amat ; no man loves him whom he feares : which is the same with that of Saint Iohn , Love casteth out Feare : not a Reverend , submissive , awsull feare ; not a cautelous , vigilant and obedient feare ; not a feare of Admiration , nor a feare of Subjection ; but a feare of slavery and of Rebellion , all flashes of Horrour , all the tossings and shipwracks of a torne mind , all the tremblings of a tormented spirit ; briefely all evill and hurtfull feare . And this I beleeve is one principall reason of that malice and contempt of godlinesse , which shewes it selfe in the lives of Atheisticall and desperately wicked men , which as it ariseth out of the corruption of nature , so is it marveilously enraged by the fearefull expectation of that siery vengeance , which their pale and guilty consciences doe already preoccupate ; for as their conscience dictates , that they deserve to be hated by God ; so their stubbornesse and malice concludes that they will hate him againe ; Let us eate and drinke , for toomorrow we shall dye . There may be a double root of this Feare outward and inward . The outward is the cruelty and oppression which we suffer from the potent , and thereupon the lesse avoidable malice of the person hated ( as it was the speech of Caligula , Oderint dum metuant ) And here in our Aversation ( if it observe that generall rule of goodnesse in passions , Subordination to Reason and Piety ) is , not onely allowable , but naturall , while it extends it selfe no further than the Evil which we wrongfully suffer . For I cannot but think that the spittle and scourges , the thornes and buffets , the reed and knees of those mocking and blasphemous Iewes were so many drops of that full Cup , which He , who knew no sinne , was so deepely desirous to have passe from him . But then next , the inward root of Feare is the guilt and burthen of an uncleane and uncovered Conscience , for Pollution and weakenesse is naked , must needs be fearefull . And therefore that inference of Adam had truth in it , I was afraid , because I was naked : for having disrobed himselfe of Originall righteousnesse , hee was thereupon afraid of the curse and summons of an offended justice . Now from this feare may arise a double hatred ; an hatred of a mans owne Conscience : for an evill man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher speakes , is not a friend unto himselfe , but flies and labours to runne away from himselfe , and is never in so bad company , as when he is alone , because then he keeps company with his owne Conscience . Which is the reason why some mens hatred of themselves hath proceeded so far , as to make themselves the Instruments of that small measure of Annihilation , which they are capable of . Wherein notwithstanding they discover , how farre their sury should extend against themselves if they were as omnipotent to effect , as they are ready to desire it : for he that hates a thing , would if he were able , pursue it even unto not being . There is no man but hath a naturall hatred of Toads , Serpents , Vipers , and the like venemous Creatures . And yet that man which hates them most , if his Conscience be naked and let loose to flye upon him , if that worme that never dies ( unlesse killed with our Saviours blood ) begin thorowly to sting and gnaw him , would thinke himselfe a wise Merchant , if he could exchange beeings with the worst of these . The Worme ▪ and Viper of Conscience is of all the Creatures the most ugly and hatefull . A wicked man , when he doth distinctly know himselfe , doth love every thing , save God , better than himselfe . — Diri conscia facti Mens habet attonitos & surdo verbere cadit Occultum quatiente animo tortore slagellum . The mind being conscious of some dire offence , Fils them with feares ; a Torturer from thence Shaketh , and with redoubled blowes doth urge The unheard lashes of an hidden scourge . Nor can I esteeme this a corrupt , though it be a miserable passion ; for as a bad man is to himselfe the worst , so is he by consequence the hatefullest of all Creatures . The second Hatred , which may arise from that Feare which is caused by a secret guilt of minde , is of all others most corrupt and rancorous , namely an hatred of the Authors or Executioners of Iustice ; of the equity and justnesse of whose proceedings , we are from within convinced ; such as is the malice and blasphemy of malefactors against the Iudge , and of Devils and damned men against God and his righteous judgments , which yet they cannot but acknowledge that they most worthily doe endure : for it is the nature of proud and stubborne creatures ( as was before observed ) Odisse quos laserint , first to wrong God , and then to hate him . Another particular cause of this passion may be a Disparity of Affections and Desires : for notwithstanding there bee many times Hatred where there is Similitude ( as those beasts and birds commonly hate one another , which feed upon the same common meat , as the Philosopher observeth ) and sundry men hate their owne vices in others , as if they had not the trade of sinne enough to themselves , except they got a Monopoly , and might ingrosse it ; yet this ever proceeds from an apprehension of some ensuing inconveniences which are likely to follow there-from , as hath beene formerly noted : So that in that very similitude of Natures , there is a disagreement of ends , each one respecting his owne private benefit . Now the Corruptions herein are to be attended according to the Nature of that disparity whereon the passion is grounded ; which sometimes is Morall , wherein it is laudable to hate the viti ous courses , in which any man differres from us , or we our selves from the right rule of Life ; so that the passion redound not from the quality to the person , nor breake out into an endeavour of his disgrace and ruine , except it bee in such a case , when our owne dignity or safety , which wee are bound more to regard , being assaulted , is in danger to be betrayed , unlesse prevented by such a speedy Remedy . Sometimes this Disparity may be in actions Civill , and with respect to society : and then as the opposition , which hatred discovereth , may be principally seene in two things ; Opposition of a mans Hopes , and of his Parts and abilities , by crossing the one , and undervalewing the other : So corruption may easily proceed from two violent and unreasonable grounds , Ambition and Selfe-love ; the one pursuing its hopes , the other reflecting upon its worth . And to this particular may be reduced , that Hatred , whichariseth out of a Parity of Desire , as amongst Competitors for the same Dignitie , or Corrivalls for the same Love , or Professours of the same Arte , either by reason of Covetousnesse , or Envy , or ambition , a greedy desire of their owne , or a discontented sight of anothers good . Nec quenquam jam ferre potest Caservè priorem Pompeiusve , parem — Thus two great Rulers doe each other hate , Casar no Better brookes , Pompey no mate . And these are very unfit affections for society , when private love of men to themselves shall devoure the love which they owe unto their Country . More noble was the behaviour of Themistocles , and Aristides , who when they were ever imployed in the publique service of State , left all their private enmities in the borders of their own Country , and did not resume them til they returned , and became private menagaine . The last cause which I shall observe of Hatred may bee a setled and permament Intuition of the object , a penetrating , jealous , and interpreting fancy : because by this means a redoubled search and review doth generate a kinde of habituall detestation ; it being the nature of Evill commonly to shew worse at the second or third view . And that first , because the former Act doth worke a prejudice , and thereby the after apprehension comes not naked , but with a fore-stalled resolution of finding Evill therein : and next , because from a serious and fastoned search into the Object the faculty gaineth a greater acquaintance with it , and by consequence a more vehement dislike of it , the former knowledge being a master and light unto the latter . But light and wandring fancies ( though they may bee more sudden in the apprehensive of Evill , and by consequence liable to an oftner Anger , yet by reason of the volubility of the minde joyned with an infirmity and unexercise of memory , they are for this cause the lesse subject to deepe and rooted hatred . Vnto this Head may bee referred that Hatred which ariseth from excessive Melancholy , which maketh men sullen morose , solitary , averse from all society , and Haters of the light , delighting onely like the a Shrieke ▪ Owle or the Bitterne in desolate places , and b monuments of the dead ▪ This is that which is called c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when men fancy themselves transformed into Wolves and Dogs , and accordingly hate all Humane society . Which seemeth to have bin the distemper of d N●…buchadnezar , when hee was ●…hrust out from men , and did eate grasse with the beasts . e Timon the Athenian was upon this ground branded with the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Man. Hater , because he kept company with no man , but onely with Alcibiades , whereof he gave this only account , because hee thought that man was borne to doe a great deale of mischiefe . And we read even in the f Histories of the Church , of men so marvelously averse from all converse or correspondence with men ; that they have for their whole lives long , some of sixty , others of ninety yeares , immured themselves in Cels and silence , not affording to looke on the faces of their neerest kindred , when they travelled farre to visit them . So farre can the opinion of the minde , actuated and furthered by the melancholy of the body , transport men even ou●… of humane disposi●…on , which the g Philosopher telleth us is naturally a lover of Society , and therefore he saith that such men are usually given to contention , the signe and the fruit of hatred . CHAP. XIIII . Of the Quality and Quantity of Hatred , and how in either respects it is to bee regulated . I Proceed now unto the consideration of this Passion in the Quantity and Quality of its Acts : which must bee observed according to the Evill of the Object : for if that be unchangeable , there is required a continual Permanency of the Passion in regard of the disposition of the Mind : or if it be Importuna●…e and Affaulting , there is required a more frequent repetition of the Act. The same likewise is to bee said of the Quality of it ; for if the Evill be of an Intense and more Invincible nature , our Hatred must arme us the more : if more Low and remisse , the Passion may bee the more negligent . Hero then is a fourefould direction of the Quantities and Qualities of our Hatred , and it will hold proportion in the other passions . First the unalterablenesse of the Evill , warrants the continuance of our hatred . Secondly , the importunity and insinuation of it warrants the Reiteration of our hatred . Thirdly , and fourthly , the greatnesse and the Remission of it requires a proportionable intention and moderation of hatred . We may instance for the three former in sinne , so much the worst of Evils , by how much it is a remotion from the best of Goods . First then Sinne is in its owne formall and abstracted nature , Vnchangeable , though not in respect of the subject , in whom it dwelleth ; for a Creature now bad , may by the mercy of God bee repaired and restored againe ; but this is not by a changing , but by a forsaking of Evill , by a removing of it , not by a new molding it into another frame . Sinne then remaineth in its owne Nature unchangeable and alwaies evill , and the reason is because it is a Transgression of a perpetuall Law , and a Remotion from an unalterable Will : Sinne then is to bee hated with a continuall and peremptory hatred . But in other things there is according to the nature of their evils required a conditionall and more flexible dislike , they being evils that have , either some good annexed unto them ; or such as are of a mutable nature . And therefore wee see that in most things the variety of Circumstances doth alter the good or evill of them , and so makes the passions thereabout conversant , alterable likewise . Otherwise men may naturally deprive themselves of those contents and advantages , which they might receive by reasonable use of such indifferent things as they formerly for inconveniences now removed , did dislike . And in Morality likewise much dammage might be inferred , both to private persons and to the publique by nourishing such private enmities and being peremptory in continuing those former differences , which , though happily then entertained upon reasonable grounds , may yet afterwards prove so much the more harmefull , by how much the more danger is to be feared from the distemper of a growne and strong , than of a vanishing and lighter passion . Secondly , Againe as no evill altogether so unchangeable as Sinne , so is there nothing so much to be opposed with a Multiplicity and Reiteration of our hatred in regard of its importunity and insinuation , that as there is an impudence in the assault , so there may be a proportionable resolution in the withstanding of it : Some Evils there may be , which require onely a present and not a customary exercise of this passion . Present I say when the Object is offensive and not customary ; because as the Object , so the Passion likewise may be unusuall . Sinne onely is of all other evils the most urging and active , furnished with an infinite number of st●…atagems and plausible impostures to insinuate into natures ( though best armed against such assaults ; and therefore here onely are necessary such reiterated acts , as may keepe us ever on our guard , that we be not unprepared for a surprize . Thirdly , Then for the Quantity of an Evill , because that is not in any thing so intense as in Sinne whither wee consider it in its owne Nature , as a Rebellion against the highest good , or in its effects ; either in regard of the diffusion of it , it being an overspreading pollution , or of the vastnesse of it , both in Guilt and Punishment : In these respects our Hatred of it cannot be too deep or rooted : whereas other evils are not so intense in their nature , nor so diffusive in their Extension , nor so Destructive in their Consequents ; and therefore do not require an unlimited Passion , but one governed according to the Exigence of Circumstances . And here I shall take notice of one or two particulars touching the manner of corruption in this particular . As first when a man shal apply his Hatred of Prosequution , or ill willing against that Evill , which is the proper object onely of Aversation : for some things there are onely of conditionall evills , which hurt not by their own absolute being , but by their particular use or presence , which being offensive onely in their application requires a particular forbearance , not any further violence to their natures . Secondly , a Corruption in regard of Intension is either when the passion admits not of any admixtion of Love , when yet the object admits of an admixtion of good ; or when the hatred is absolute against onely relative Evills . There is not any man betwixt whose naturall faculties and some particular courses or objects , there is not some manner of antipathy and disproportion ( it being the Providence of divine dispensation so variously to frame and order mens fancies , as that no man shall have an Independance or selfe sufficiency , no●… say unto the other members I have no need of you ; but there should bee such a mutuall Ministry and assistance amongst men , as whereby might bee ever upheld those essentiall vertues of humane society , Vnity and Charity , no mann being able to liue without the aide of others ; nor to upbraid others with his owne service . Now in this case , if any man , who either out of the narrownesse and incapacity , or out of the reluctancy and antipathy of his owne mind , is indisposed for some courses of life or study , shall presently fall to a professed vilifying of them , or to an undervalewing of Persons , who with a more particular affection delight in them , or to a desire of the not being of them , as things utterly unusefull , because hee sees not what use himselfe can have of them , he doth herein discover as much absurdity in so peremptory a dislike as a blinde man should doe in wishing the Sunne put out , not considering that hee himselfe receiveth benefit at the second hand from that very light , the beauty whereof hee hath no immediate acquaintance withall . For as too excessively to doate on the fancie of any particular thing may prove harmefull , as appeareth in the Poeticall fable of Midas , whose unsatiable desire to have every thing that he touched turned to gold , starved him with hunger ; and so what hee out of too excessive loue made his Idoll , became his ruine ; ( as many men need none other enemy to undoe them than their owne desires . ) So on the other side , the extreame Hatred of any thing may be equally inconvenient ; as we see intimated in that other fable of the servants , who when they had , out of an extreme malice against the poore Cock , at whose early crow , their covetous master every day roused them unto their labour , killed him , and so ( as they thought ) gotten a good aduantage to their lazinesse , were every day by the vigilancy of their master , whose Couetousnesse now began to crow earlier than his Cock , called from their sleepe sooner than they are before ; till at length they began to wish for that , which the rashnesse and indiscretion of their hatred had made away . And therefore when we goe about any thing out of the dictates of Passion , it is a great point of Wisedom , first to consider whither we our selves may not afterwards be the first men , who shall wish it undone againe . CHAP. XV. Of the Good and Evill Effects of Hatred . Cautelousnesse and Wisedome to profit by that we hate , with Confidence , Victory , Reformation . Hatred is Generall against the whole kind , Cunning , Dissimulation , Cruelty , running over to Persons Innocent , violating Religion . Envie , Rejoycing at Evill . Crooked Suspition . Contempt . Contumely . I Now proceed to the Consequents or Effects of this Passion : And first for the usefull and profitable Effects thereof , which may be these . First , a Cautelousnesse and fruit full Wisedome for our own welfare to prevent danger , and to reape benefit from that , which is at enmitie with us . For we shall observe in many evils that no man is brought within the danger , who ●…s not first drawne into the love of them . All inordinate corruptions then most desperately wound the Soule , when they beguile and entangle it . But the greatest use of this Caution is to learne how to benefit by the Hatred of others , and ●…s learned Physitians doe , to make an Antidote of Poyson . For as many venemous creatures are by Arte used to cure the wounds , and repaire the injuries , which themselves had made ( Naturall Attraction , as it were , calling home that poyson which injurie and violence had misplaced : ) So the malice and venome of an Enemy may by wisdome be converted into a Medicine , and by managing become a benefit , which was by him intended for an injury . Or to use the excellent similitude of Plutarch , As healthy and strong beasts doe eate and concoct Serpents , whereas weake stomacks do nauseate at delicates : so wise men do exceedingly profit by the hatred of their enemies , whereas fooles are corrupted with the love of their friends ; ond an injury doth one man more good , then a courtesie doth another . As Wind and Thunder when they trouble the Ayre , doe withall purge it ; whereas a long calme doth dispose it to putrifaction : or as the same Whetstone that takes away from a weapon , doth likewise sharpen it ; so a Wise man can make use of the detraction of an enemy to grow the brighter and the better by it . And therefore when 〈◊〉 advised that Carthage should be utterly destroyed , Scipio Nascica perswaded the contrary upon these reasons , that it was needful for Rome to have alwaies some enemies , which by a kind of antipe ristasis might strengthen & keep alive its vertue , which otherwise by security might be in dange●… of languishing and degenerate into luxury . Fo●… as the Israelites , when there was no Smith amongst them did sharpen their instruments with the Philistins ; so indeed an enemy doth serve to quicken and put an edge upon those vertues , which by lying unexercised might contract rust and dullnesse , and many times when the reasons of the thing it self will not perswade , the Feare of giving advantage to an Enemy , or of gratifying him , will over-rule a man , lest hereby he give his soes matter of Insultation . Hoc Ithacus velit & magno mercentur Atridae . This makes our foes rejoyce , they would have bought With a great price those crimes we doe for nought . Thus as a Sink by an house makes all the house the cleaner , because the Sordes are cast into that : Or as they observe that Roses and Violets are sweetest , which grow neare unto Garlick and other strong sented Herbes , because these draw away unto them any fetid or noxious nourishment : so the eye and nearenesse of an enemy serveth by exciting Caution and diligence to make a mans life more fruitfull and orderly , then otherwise it would have beene , that we may take away occasion from them that would speake reproachfully . And thus Hector sharpely reproving the Cowardice of his brother Paris ( who had beene the onely cause of the Warre and calamity ) when he fled from Menelaus , draweth his rebuke from hence , and telleth him that he was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. To Father , City , People , losse and blame ; Ioy to his foes , and to himselfe a shame . Secondly , Hatred worketh Confidence and some Presumption and good assurance of our owne , or some assisting strength against evils . Which ariseth first out of the former : for Cau●…lousnesse or Furniture against the onset of evil cannot but make the mind more resolute in its owne defence , than if it were left naked without Assistance . Againe , of all others , this is one of the most confident Passions , because it moves not out of sudden perturbations , but is usually seconded and backt with Reason , as the Philosopher observes ; and ever the more Counsell , the more Confidence . Besides , being a deepe and severe Passion , it proportionably calleth out the more strength to execute its purposes . There is no Passion , that intendeth so much evil to another , as Hatred ; An-ger would onely bring Trouble ; but Hatred , Mischiefe ; Anger would onely Punish and Retaliate , but Hatred would Destroy ; for as the Philosophe●… notes , it seeketh the not being of what it Hates . A man may be Angry with his friend , but hee hates none but an enemy ; and no man can will so much hurt to his friend , as to his enemy . Now the more hurt a passion doth intend , the more strength it must call out to execute that intention ; and ever the more strength the more Confidence . Thirdly it worketh some manner of Victory over the evill hated : for Odium semper sequitur 〈◊〉 animi elatione , as Scaliger out of Aristotle hath observed , It ever ariseth out of pride and height of mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Injury ever comes from some strength , and is a kind of Victory . For so farre forth as one is able to hurt another , he is above him . And this effect holds principally true in morall and practick courses ; wherein I think it is a generall Rule : Hee in some measure loves an evill , who is overcome by it : for conquest in this nature is on the Will , which never chooseth an object till it love it . There onely we can have perfect conquest of sinne , where will be a perfect hatred of it . Here , in the best , there is but an incompleat restauration of Gods Image : the body of nature and the body of finne are borne , and must die together . Fourthly , it hath a good effect in regard of the evill hated in reasonable Creatures , namely the Reformation of the person , in whom that evill was . For as countenance and incouragement is the fosterer ; so Hatred and contempt serveth sometimes as Phisick to purge out an evill . And the reason is because a great part of that goodnesse , which is apprehended to be in sinne , by those that pursue it , is other mens approbation . Opinion puts valew upon many uncurrent Coynes , which passe rather because they are receiued , than because they are warrantable . And therefore if a man naturally desirous of credit see his courses generally disliked , he can hardly so unnature himselfe , as still to to feed on those vanities , which hee seeth doe prouoke others unto loathing , though I confesse , it is not a perswasions of mens , but of Gods hatred of sinne , which doth worke a genuine and thorow Resormation . I now proceed to observe those Effects , which are corrupt and hurtfull : and here wee may observe , First , the rule of Aristotle , whose maxime it is , that Hatred is alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the whole kinde of its object ▪ so then all the actions and effects of this Passion are corrupt , which are not Generall , but admit of private Reservations and Indulgences . For since tho nature and extent of the passion is ever considered with reference to its object , there must needs bee irregularity in that affection , when it is conversant about an uniforme nature with a various and differing motion . And this is manifestly true in that , which I made the principall object of a right hatred , Sin. In which , though there is no man , which finds not himselfe more obnoxious and open to one kind than another ( it being the long experienced policie of the Devill to observe the diverse conditions of mens natures , constitutions , callings , and imployments ; and from them to proportion the quality of his insinuations upon the will ; ) insomuch that a man may here in happily deceive himselfe with an opinion of loathing some evils , with which , either his other occasions suffer him not to take acquaintance , or the difficulty in compassing , disgrace in practising , or other prejudices perswade to a casuall dislike thereof , yet I say it is certaine , that if a mans Hatred of Sinne be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Vniversall and transcendent Hatred against all sinne , even those which his personall relations make more proper unto him , if hee doth still retaine some privy exceptions , some reserved and covered delights , be his pretences to others , or his perswasions to himselfe what they will , this is rather a personated than a true hatred a meteor of the braine , than an affection of the Soule . For as in the good , so in the ill of things ; notwithstanding there seeme to be many contrarieties and dissimilitudes ( as Seneca saith ) Scelera dissident , that sinnes do disagree ; yet indeed there is in that very contrariety such an agreement against God ( as in Herod and Pilate against Christ ) as admits not of any , in order unto God , but a gathered and united passion . And hence is that of Saint Iames , Hee that offendeth in one is guilty of all ; because in that one hee contemneth that Originall Authority which forbad all . There are no tearmes of consistence betweene love and hatred divided upon the same uniforme Object . It is not the materiall and blind performance of some good worke , or a servile and constrained obedience to the more bright and convicting parts of the Law , that can any more argue , either our true love to the Precept , or our hatred to the Sinne , than a voluntary patience under the hand of a Chirurgion can prove , either that we delight in our owne paine , o●… Abhorre our owne flesh . It is not Gods Witnesse within us , but his Word without us ; not the Tyrannie of Conscience , but the goodnesse of the Law that doth kindly and genuinely restraine the violence , and stop the Eruptions of our defiled nature . Or though perhaps Feare may prevent the exercise and sproutings , nothing but Love can pluck up the root of sinne . A Lacedemonian endeavouring to make a dead carcasse stand upright as formerly it had done while it was alive , and not effecting it , concluded that outward meanes would availe little except there were something Within to support it . It is certainely so in actions as it is in bodies . Feare as an outward prop may helpe a while to keepe them up , but Love is the inward forme and life of them , without which they will quickly faint and fall againe . Secondly , Another evill effect of hatred is a close and cunning Dissimulation in suppressing of it , and palliating it with pretences of fairenesse and plausibility , till it have a full advantage to put forth it selfe . For by this meanes is the passion strengthned , and the Person , whom it respects , weakned : this by incautelousnesse and Credulity ; ( for common Charity , when it sees no signes of malice , will not easily suspect it ) that by Restraint and Suppression ; for any thing the more united , the more weighty it is : and as Winde , so Passions , the closer it is pent , the more strength it gathereth ▪ Plutarch compareth it unto fire raked under ashes , and reserved untill another day , when we have some use of it . Which disposition the Historian hath often observed in Tiberius ( whose principall vertue was Dissimulation ) who being offended in the Senate with some words spoken by Hatevius and Scaurus ; the Historians observation upon it is this . In Hat●…vium statim invectus ; Scaurum , cui implacabilius irascebatur , silentio tramisit . The one he rebuked ; but the other whom he more implacably hated , hee passed by with silence . And elsewhere upon occasion , Quae in praesens civiliter habuit , sed in animo revolvente ir as , etiamsi impetus affectionis langu●…rat ▪ memoria val●…bat . Though hee seemed to take what was spoken courteously , yet hee laid it up in his minde , and though the heate of Passion , by being suppressed , did languish , the memory and grudge remained strong still . In which words the Historian hath expressed that excellent description of the same quality in Homer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L●…w men with a Kings wrath are quite opprest , For though he seeme the same day to digest The ●…eate of 's Passion , yet he still reserves Close Anger in his breast , till fit time serves . Whereunto agreeth that of the Tragedian , Ira quaetegitur , n●… Professa perdunt odia vindictae locum . Anger that 's hid gives surer blowes . But profest hate doth revenge lose . And therefore Hanniball was wont to say that hee was more afraid of Fabius when hee did nothing , than of Marcellus when he did fight , of the one mans closenesse , than of the others boldnesse ▪ And the reason why of all the Passions this o●… hatred can thus smother and suppresse it selfe is , because it doth not affect the heart with troubl●… or sadnesse ( which affection the soule loves no●… long to hold fast ) but with a perverse joy and delight in pondring the contrivances of Revenge ( which the Philosopher and the Poet have place●… among the Objects of Delight . ) Now of all the waies whereby this passion i●… supprest , the most hatefull to God and man i●… when men doe palliare and shrowd their mali●… under pretences of Love , and praise men unto ●…ine . Like the Panther which with his swe●… breath allureth other Creatures to come un●… him , and when they are come , devoureth the●… Pessimum inimicoru●… genus la●…dantes , of all kind of enemies those are the worst , which as the Pr●…phet speakes , doe break●… mens heads with oyle , a●… make a poyson of their owne merits to kill the●… with praises , as Achilles spake in the Poet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That man 's as odious to me as hell gates , Who with his mouth speakes faire , with his heart hates . And it was wicked counsell which Theog nis gave to his Cyrnus , amongst so many sage and morall precepts , like a dead flye in a pot of oyntment . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fawne on thy Foe , till he be in thy will , Then , without Reasons give revenge her fill . It is a quality of all others most distant from noblenesse and ingenuitie of mind , for generous spirits will acknowledg with honour and love the vertues of their enemies ; as Fabritius Lucinus , when many were competitours for the Consulship gave his suffrage to Cornelius Ruff●…nus , the worthiest of the Company , though hee were his bitter enemie : and Caesar caused the demollished statues of Pompey to be erected againe , not suffe●…ing the honor of so brave a Commander ( though his enemie ) to bleed and languish under his eye . Whereupon Cicero told him that in restoring the Statues of Pompey ▪ he had fastned and made sure his owne . And Publius Scipio made none other use of his Enmity with Tiberius Gracchus , than to dispose his daughter unto him in marriage , because at that time when he was sure to judg with least favour and partiality , he found him to bee a vertuous and deseruing man. And the Emperour Adrian , to shew that he esteemed Hatred retained a base and un-princely disposition , as soone as hee came to the Empire , he layd aside all his former enmities , in so much as then meeting one , who had beene his capitall enemy , he said unto him , Evasisti , thou art now escaped from my displeasure . Thirdly , Another evill effect of Hatred is cruelty ; for it * seeketh ( as I noted out of the Philosopher ) the Not-being of that which it hates ▪ and therefore among the Egyptians , a * Fish was the Hieroglyphick of Hatred , because of all Creatures they doe most devoure one another . And thus Achilles in the Poet expresseth his hatred of Hector , when he befought him to bestow upon his dead body an honourable buriall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would my mind would give me leave to gnaw Thy Flesh in morsells and to eate it raw . And the like like expressions we finde of the cruelty of Tiberius , a man full of rancour . Fastidit vinum , quia jam sitit iste Cruore , Tam bibit hunc avidè , quàm bibit antè merum . He loaths all Wine for Blood , & now with mo●… Greedy delight drinkes this than that before . Hatred contenteth not it selfe with the death of an Enemie , but is many times prodigious in the manner of it , and after out-lives that which it hateth , insulting with pride and indignities over the dead bodie which cannot complaine , nor otherwise , but by its owne loath somnesse revenge it selfe . Caligula , that monster of men , when hee commanded any to bee slaine , gave this charge with it , It a feri ut se m●…ri sentiat , that hee should perish with such lingring blows , as that he might feele himselfe to dye . And he often commanded aged men to stand by and looke upon the slaughter of their children , and after would force them unto mirth and feasting , for feare of their others which were left alive ; for to have mourned for one , would have forfeited the others . And for indignities offered unto dead bodies , there is nothing , which more frequently occurreth . The Philistines cut off the head of Saul and sent it in Triumph up and downe their Country . And the Historian notes of Otho that he never looked with more insatiable delight upon any spectacle , than the head of Piso his enemy . So when the Grecians saw the dead body of Hector , every man ( as the Poet describes it ) did bestow a stab , and a contempt upon it . But above all most hatefull was the cruelty of Marc. Antonius and his wife Fulvia , shewed on the dead body of Cicero the glory of the Romane eloquence , they cut off his head and his hands , setting them in contempt , where he was wont to deliver those excellent Orations ; from whence they tooke it to their Table , and Fulvia cursing it and spitting upon it , pulled out the tongue ( which all ages have admired ) out of the mouth , and pricked it full of holes with her needle or bodkin ; to shew that malice would ever doe mischiefe to a man in his noblest and highest treasure ▪ as we see in that desperate Italian , who having his enemy in his mercy , first made him ( in hope to escape ) to renounce his religion and salvation , and then presently slew him ▪ that as farre , as was in his power , hee might kill his soule , as well as his body . But yet further Hatred doth not content it self to be Cruell to the person hated , but runneth over from him unto others , that have any relation to him , though never so innocent : As we see in Haman , who though onely displeased with the neglect of Mordecai , thought scorne to lay hands on him alone , and therefore plotted the ruine of all the Iewes . And it is noted by Historians , that when Sejanus fell , the storme lighted on his Family and friends as well as on himself : as is also observed in the punishment of the conspiracy against Nero detected by Millichus . And Themist●…cles ( though innocent ) was like to have suffered in a crimination of Treason , onely for being a friend unto Pausanias . Yea so over flowing is this Quality , that it will sometimes strike a friend rather than not reach an enemy . It was a wicked pro●…ession of Darius , Pereat cum inimico 〈◊〉 , Let my friend rather perish with mine Enemy , than mine Enemy escape by my friend . And hence it is observed of Aristides , that he was wont to propose such advices as hee knew did conduce unto publick weale by some other men and not from himselfe , least Themistocles out of hatred of his person , should have withstood and impedimented a generall good . But Ajax in the Poet went yet higher . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So I may slay mine Enemy , Let the same ruine swallow me . And the principall reasons of this over flowing of hatred are Feare and Cowardice ; for he , who hateth the Father , and sheweth cruelty unto him , doth usually feare the Sonne , lest he rise up in his fathers quarrell : and hence is that maxime of cruell policy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That man's unwise who doth the father slay , And leaves the Sonnes his quarrell to repay . For wee know Orestes revenged his fathers quarrell and blood upon Aegisthus . And besides cruelty doth usually proceed from cowardice , as Amianus Marcellinus hath observed , and fearefull men , when they have any advantage to be cruell , doe seldome hold any measure therein , as being ever in doubt , if they leave any fire unquenched , that themselves shall bee burned with it . And therefore wee never read of any Emperours , which were more cruell , than those who were most fearefull and effeminate , as Tiberius , Caligula , Nero , Commodus , &c. As they say that wounded beasts , when they die , bite hardest ; their feare and despaire making them furious : So there is no wrath or Cruelty to that which proceeds from weaknesse , when it hath either jealousie , or advantage , or despaire to set it on . Yea , so violent it is , that it hath transported men unto profanesse , and made them violate Nature and Religion . As wee see in the cruelty of Tiberius towards the family of Sejanus , who , because it was an unheard and prodigious thing for a little tender virgin to be strangled , gave command that the daughter of that late Favourite , should first be defloured , that so shee might bee the fitter to bee slaine . And Boniface the eighth Pope of that name being , according to the Ceremony of that Church , on Ash-wednesday to sprinkle ashes on the heads of such Bishops , as kneeled at his feet , and in some serious manner to mind them of their mortalities ; when Prochetus Bishop of Genua , whom he bitterly hated , tendered himselfe at his fees to receive this Ceremony , he threw the Ashes in his eyes , with this benediction , A Gebelline thou art , and as a Gibelline thou shalt die : so powerfull was his malice to profane the rites of his religion ! Yea , so farre will hatred proceed in this desperate contempt of God , that , if we may beleeve so prodigious a villany , it hath somtimes turned the very cup of the Lord into a Cup of poyson : as it is reported of Pope Victor the third , that he was poysoned in the Chalice at the Communion . Nether have there been wanting Examples of desperate men , who have made the most holy parts of Religion , Vowes , and Sacraments , the Seales and Pledges of their conspiracies in Malice : as once Catiline and his associates did animate themselves in their bloudy purposes , with drinking the bloud of a slaine Childe . Now of all Hatreds , there are none more furious and unnaturall than those which arise out of contrarieties in Religion ; because as a Stone , the higher the place is from whence it fals , doth give the more dangerous blow : no wound 's so mortall , as that of a Thunder-bolt : so of all other those Hatreds which make pretences unto Heaven , and which arise from motives of the highest Nature , are ever most desperate and mortall . And therefore our Saviour tels us , that in this case men would forget all the bonds of naturall Obligation ; insomuch that the Father would deliver his owne Childe , and the Children their Parents unto death . As we find that the bloudy Hatred of Cain against Abel arose from the different acceptance of their Sacrifices . Neither is it any wonder if that enmity grow excessive , which hath Zeale to kindle it , and pretence of Religion to warrant it : For when that which should restraine and set limits to a Passion , is made a party to ingage it , and sewell to foment it , no wonder if a Passion which hath no bounds from Religion , do impose none upon it selfe . And this occasion of mutuall Hatred , wee finde observed even in the ridiculous superstitions of Egypt , when one Towne would kill and eat the flesh of another in zeale to the Sheep , or Calves , or Dragons , which they did severally worship . — Summus utrinque Inde furor vulgo qùod Numina vicinorum , Odit uterque locus . This caus'd their rage , this made their great debate : One Towne did worship what the next did hate ▪ Another dangerous effect of Hatred is Envy and Malignitie at the sight of anothers happines ; and therefore Envy is called an Evill Eye , because all the diseases of the Eye make it offended with any thing that is light and shineth ; as Vermine doe ever devoure the purest Corne , and Moaths eat into the finest Cloath , and the Cantharides blast the sweetest Floures . So doth Envy ever gnaw that which is most beautifull in another whom it hateth ; and as the Vulture , draweth sicknesse from a perfume . For such is the condition of a rankorous Nature ; as of a raw and angry wound , which feeles as great paine in the good of a Chirurgions , as in the ill offices of an Enemies hand , it can equally draw nourishment unto this Passion from the good and ill of whom it hates ; yea and commonly greater too from the good than from the ill : For , Odiorum 〈◊〉 causa quand●… iniquae : When Hatred is built upon a bad foundation , it commonly raiseth it self the higher . And the reason is , because in Passions of this Nature , the lesse we have from the Object , the more we have from our selves , and what is defective to make up our malice in the demerit of him whom wee hate , is supplyed by the rising of our owne stomacke : as we see in the body that thin and empty nourishment will more often swell it than that which is substantiall . And therefore I thinke there are not any Examples of more implacable Hatred , than those that are by Envy grounded on Merit . As Tacitus observes between the passages of Domitian and Agricola , that nothing did so much ▪ strengthen the Emperours hatred against that worthy Man , as the generall report of his honourable behaviour and actions in those military services , wherein hee had been imployed . And the same likewise he intimates in the affections of Tiberius and Piso towards Germanicus . It is wisely therefore observed by the Historian , That men of vast and various imployments , have usually the unhappinesse of Envy attending them , which therefore they have sometimes declined by retyring and withdrawing themselves from continuall addresses , as a wise mariner , who ( as he spake ) doth aliquantulum remittere Clavum 〈◊〉 magnam fluctus vim . And thus we finde the honour which Davids merits procured him , which was the foundation of that implacable Hatred of Saul towards him . For as in naturall motions , that which comes from the faithest extreme , is most swift and violentiso in the motions of the Minde , the further off wee fetch the reason of our Hatred , the more venomous and implacable it is . And here we may observe the mutuall and interchangable services , which corrupt affections exercise amongst themselves : For as Philosophy observes in the generation of those cold Meteors which are drawne to the middle region of the Aire , they are first by the coldnesse of the place congealed , and afterward doe by the like impressions fortify and intend the same quality in the Region : so here Hatred first generates Envy ; and this againe doth reciprocally increase Hatred , and both ioyne in mischiefe . So much the more hurtfull to the Soule , wherein they are , than to the Enemy whom they respect , by how much they are more neer and inward thereunto : for certainly a malignant humour doth most hurt where it harboureth . From this followeth another evill Effect , which I will but name , being of the same Nature with Envy ; and it is that which Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rejoycing at the calamity of him whom wee hate , a quality like that of those who are reported to have * been nourished with poyson . For as in Love there is a mutuall partaking of the same loyes and Sorrowes ( for where the will and affections are one , the senses are in some sort likewise ) so Hatred ever worketh contrarietie of affections : That which worketh Griefe unto the one , doth worke Ioy unto the other . And therefore Thales being asked how a Man might bee cheerfull and beare up in afflictions , answered : If hee can see his enemies in worse case than himselfe . The Poet hath given us the Character of such kinde of Men : Pectora selle virent , Lingua est suff●…sa ve●…eno : Risus abest , nisi quem visi fecere Dol●…res . Their breasts with gall , their tongues with venome flow : They laugh not , till they see men brought to woe . And therefore they are elegantly compared by the Philosopher unto Cupping Glasses , which draw onely the vitious humours of the body unto them , and unto Flies that are overcome with the spirits of Wine , but nourished with the froth . Like those Wormes which receive their Life from the corruption of the Dead . And surely , the Prince of Devils may well have his Name given him from * Flies , because hee taketh most pleasure in the ulcers and wounds of Men , as Flies ever resort unto Sores . Another corrupt Effect of Hatred is a sinister and crooked suspition , whereby with an envious and criticall Eye we search into the actions and purposes of another ; and according as is the sharpnesse of our owne wits , or the course of our owne behaviour and practices , we attribute unto them such ends as were haply never framed but in the forge of our owne braines : Evill men being herein like Vultures , which can receive none but a foule Sent. It is attributed amongst one of the noble Attributes of Love , that it Thinketh none Evill : and certainly , there is not a fouler quality against Brotherly Love , than that which ( for the satisfying of it selfe in ( but the Imaginary Evill of him whom it disliketh ) will venture to finde out in every action some close impiety , and pierce into the reserved and hidden passages of the heart : like him in the Philosopher , who thought where ever hee went , that hee saw his owne Picture walke before him . And there fore we see how Agrippina when she would not discover any shew of Feare or Hatred towards her Sonne Ner●… , who had at the first plotted her death on the Sea ; and that fayling , sent the second time Anicaetus the Centurion to make sure worke , did in both these practices decline all shew of suspition , and not acknowledge either the Engine or the Murther to be directed by him . Solum Insidiar●…m remedium aspiciens , si non intelligerentur . Supposing the onely remedies of these plots to bee , if shee seemed not to understand them . For ill meanings doe not love to be found out . As the same Historian telleth us of Tiberius , Acrius accepit recludi quae premeret : Hee hated that man who would venture to dive into his thoughts . And certainly there is not any crooked Suspition which is not rooted in Hatred . For as to thinke the worst of our owne Actions , is a signe of Hatred to our sinnes ( for I thinke no man loves his sinnes who dares search them : ) so contr●…riwise to have an humour of casting the worst glosses upon the Actions of another Man , where there is not palpable dissimulation , argues as great a want of Love. Wee seach for Evill in our selves to expell it ; but wee search for evill in another to finde it . There is scarse a more hatefull quality in the eyes of God or Man , than that of the Herodians , to lye in wait to catch an innocent man , and then to accuse him . Another Effect which proceedeth from corrupt Hatred , is proud and insolent carriage , whereby wee contemne the quality , or undervalue and villifie the Merit of a person . For though the Apostle hath in this respect of Pride and Swelling , opposed Knowledge unto Love : Knowledge puffeth up , but charity edifieth ; yet the opposition holdeth not there onely : For there is Tumor Cordis , as well as Tumor Cerebri ; as well a stubborne as a learned Pride , a Pride against the Person , as against the weaknesse of our Brother , a Pride whereby wee will not stoope to a yeelding and reconciliation with him , as whereby wee will not stoop to the Capacitie and Edification of him ; that is , the swelling of Malice , and this of Knowledge . And hence it is that Hatred ( as Aristotle hath excellently observed ) when it is simple and alone ( though that seldome fall out ) is without the admixtion of any Griefe . And the reason I take it is , because Griefe is either for the Evill of another , and so it is ever the Effect of Love ; or for the Evill which lyeth upon our selves , and so is the cause of Humilitie ; neither of which are agreeable with Hatred , whose property ever it is to conceive in it selfe some worth and excellency , by which it is drawne to a Contempt and Insolence towards another Man. And therefore as it was Pride in Men and Angels , which wrought the first Hatred between God and them ; so the most proper and unseparable Effect of this hatred ever since is Pride . The last Corruption of this Passion is Impatience , Contention and Fury , as the wise Man telleth us , Hatred stirreth up strife . And therefore that worthy Effect of Love , which is contrary to this of Hatred , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and Longanimitas . Long suffering to signifie some length , distance , and remotion between a Mans Minde and his Passion . But Hatred , being of a fierce Nature , is so farre from admitting any Peace , or yeelding to conditions of parley , that as hath been observed out of Aristotle ) it rests not satisfied with the Misery , but desires ( if it bee possible ) the utter overthrow of an Enemy . CHAP. XVI . Of the Affection of Desire . What it is . The severall kindes of it , Naturall , Rationall , Spirituall . Intemperate , Vnnaturall , Morbid Desires . The Object of them Good , pleasant , as possible , as absent either in whole , or in degrees of perfection or continūance . The most Generall Internall cause Vacuity , Indigence . Other Causes , Admiration , Greatnesse of minde , Curiosity . THe next Passions in order of Nature to these two are Desire and Abomination , which because they differ not much otherwise from Love and hatred , than the Act from the Habit , or then a man sitting from himselfe walking , Desire being but the motion , and exercise , as delight is the Quiet and Repose of our Love , I shall therefore the more briefly passe it over . Desire is the wing of the soule whereby it moveth , and is carried to the thing which it loveth , as the Eagle to the Car●…ise in the Scripture proves , to feed it selfe upon it , and to be satisfied with it . For as the Appetite of the Eagle is attended with sharpenesse of fight to discover its prey , with swiftnesse of wing to hasten unto it , and with strength to seize upon it : So according to the proportion of the Soule●… love unto its object doth it command and call together both the Wisedome and Powers of the whole man to direct unto , and to promote the procuring of it . And the very best characters and truest lineaments which can bee drawne of the minds of men , are to be taken from their Desires , rather than from their Practises . As Physitia●… often judge of the Diseases of sicke men by their Appetites . Ill men dare not doe so much evill as they desire , for feare of shame or punishment ▪ Good men cannot doe so much good as they desire fo●… want of Power and Provisions of vertue . Besides Practises may be over-ruled by ends , but Desires are alwaies genuine and naturall , for no man can bee constrained to will that which ●…ee doth not love ; And therefore in the Scriptu●… good men have had most confidence in approving themselves unto God by their affections and the inward longings of their soules after him as being the purest and most unfaigned issues of Love ▪ and such as have least Proximity and Danger of infection from forraigne and secular ends . Sai●… Paul himselfe was much better at willing than 〈◊〉 performing ; and Saint Peter who failed in his promise of D●…ing , dares appeale to Christs ow●… Omniscience for the truth of his Loving . Wha●… ever other defects may attend our actions , this is an inseparable character of a pious soule , that ●… desires to feare Gods name , and according to th●… prevalency of that affection , hath its conversation in heaven too . In which regard Christ is called the Desire of all Nations , both because where he is he draweth all the hearts and desires of his people unto him , and also doth by his grace most fully answer and satisfie all the desires that are presented before him : as it is said of one of the Romane Emperours Neminem unquam dimisit Tristem , he never sends any discontented out of his presence . The desires of the Soule are of three sorts , according to the three degrees of perfection which belong unto man , Naturall , Rationall , Spirituall . Naturall desires respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of simple Necessity to the Being , Preservation , and integrity of Nature , as the desires which things have to their proper nourishment and place ad conservationem individui , for preserving themselves and to propagation , & increase ad conservationem speciei , for preserving of their kind . Rationall Desires are such as respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things as are Elegible in themselves , and the proper objects of right Reason , such as Felic●…y the common End of all rationall Appetitions , Vertue the way , and externall good things , as Health , Strength , Credit , Dignitie , Prosperity , the Ornaments of humane life . Spirituall Desires respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heavenly , and spirituall things , the things of God , Things which are above , The knowledge whereof we have not by Philosophicall , but by Apostolicall discovery , by the Spirit of God who ●…ely searcheth the deepe things of God. The Cor●…pt Desires contrary unto these are either Vitious or Morbid . Vitious are againe of two sorts : First , Intemperate and incontinent Desires , which erre not in the substance or nature of the thing desired ; but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Philosopher speakes in the measure and manner of desiring them . It is lawfull to drinke Wine , and a Man may erre ( as Timothy did ) in an over * rigorous severity to Nature , when health or needfull refreshment requireth it : For our flesh is to be subdued to reason , not to infirmities , that it may be a servant to the Soule , but not a burden . But if we let Wine bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Heathen called it , to take a freedome against us , like Cham to mocke us , and discover our nakednesse , and make us servants unto it . If we doe not only eate Hony , but surfet on it ; If wee must have meat like ▪ Israel in the Wildernesse , not only for our Need , but for our Lust ; If we eat and drinke so long that we are good for nothing , but either to lye downe and sleep , or to rise up and play , to live to day and to dye tomorrow ▪ If we make our belly the grave of our Soule , and the dungeon of our Reason , and let our Intestina as well morally as naturally farre exceed the length of the whole Man besides . This is in the Apostles phrase to be lovers of pleasure rather then lovers of God , and it is an intemperate excesse against natural desires which will ever end in pain . It was a witty speech of A●…acharsis the Philosopher , that the Vine beareth three sorts of Grapes : The first of Delight : The second of Excesse : The third of Sorrow . If wee let our Delight steale us into Excesse , and become a mocker , our Excesse will quickly betray us unto Sorrow ( as Dalilah did Sampson to the Philistins ) and let us know that after Wine hath mocked it can rage too . Like the head of the Polypus , which is sweet to the Palate , but after causeth troublesome sleeps and frightfull dreames . Secondly there are brutish and unnaturall Desires , which the Philosopher calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ferine and inhumane , instancing in those barbarous Countries , where they use to eat mens flesh and raw meat ; and in the Woman who ●…ipped up Women with childe that shee might eat their young ones : Vnto which head I refer those which the Apostle cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ vile and dishonorable , Affections and Passions of Lust wherein forsaking the guidance of Nature , they dishonored their bodies amongst themselves , and gave themselves over , as S. Iude speaketh unto strange flesh ; also incestuous and promiscuous Lusts , going with naked and painted Bodies , as the antient Brit●…aines offering of men and children in sacrifices , eating of the bodies of Friends that dyed , burning of the living with the dead , and other like savage and barbarous practices , wherein wee finde how farre naturall corruption improved with ignorance and want of Education or Religion , can imbrace the Manners of Men. Lastly , there are morbid Desires , growing out of some distemper of Mind or Body , called by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as those of children , which eate co●…les or dirt , and the strange and depraved longings of women with child , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Pi●…a from the Bird of that name , because the inconstant and various appetences of nature , so misguided by vitious humours , is well resembled by the strange mixture of white and black feathers in that Bird. Having considered the severall kinds both of Regular and corrupt Desires . I shall content my selfe with a very briefe inquiry into the causes , and effects of this Passion . The causes moving it are Externall ex parte objecti , in the object , or ●…ternall ex parte subjecti in the minde . The Object is any thing apprehended sub ratione Boni & Iucundi , as good and pleasant . For upon those inducements did Satan first stirre the desire of Eve towards the forbidden fruit . She saw that it was good for food , and pleasant to the eye . Now the Qualification of these to distinguish the formall reason of their being objects to our desires , from that wherein they are Objects of our love , is first that they bee Possible : For Desire being the motion and indeavour of the Soule towards that good which it loveth , and wherein it seeketh to delight , take away the possibility of such delight , and this would bee motus in Vac●… , like that of Noahs Dove that found no place for her feet to rest on . Hope is the whetstone , and wheele of industry , if that saile , how ever a man may waste and pine away his thoughts in empty Velleities and imaginary wishes , he ca●… ever put forth nor addresse his endeavours towards an impossible good . Though an old man may wish himselfe young againe , yet no man was ever so besotted as to endeavour it . And this distinction betweene vanishing wishes and serious desires is of great consequence to be attended in all th●… motions of the Soule morall or sacred , in as much as those Desires onely which are Active and Industrious , purposely addressing themselves to the prosecution of that which they apprehend as acquirable , doe commend the Soule from whence they issue for vertuous and pious . Secondly , the object of the Desires quatale is apprehended as Absent and distant , in as much as presence worketh delight rather than desire . The things we have , we enjoy , wee doe not covet , wee rest in them we doe not move towards them . Yet not alwaies Absent quoad t●…m , but quoad gradus , not in the whole , but in the parts and degrees of it : for the presence of a good thing doth in some sort quicken the Desires towards the same thing so farre forth as it is capable of improvement and augmentation . As we see in externall riches of the body , none desire them more eagerly than those that possesse them ; and the more vertuous the Soule of man is , the more is the heart enlarged in the Appetition of a greater measure ▪ as the putting in of some water into a Pump , doth draw forth more . No man is so importunate in praying , Lord help mine unbeliefe , as hee that can say Lord I beleeve . Thus even present things may be desired in order to improvement , and further degrees of them : as many times a man hath a better stomacke to his meat after he hath begun to eat , than when he first sate downe unto it . Againe , things present may be the Object of our Desires unto continuance , as hee that delighteth in a good which he hath , desireth the continuance of that Delight . And therefore Life , even while it is possessed it is desired , because the possession of it doth not cause the Appetite to nauseate or surfet upon it . Few men there are who desire not old Age , not as it is old Age , and importeth decay , decrepidnesse , and defects of Nature : For a young man doth not desire to bee old now ; but as it implyeth the longer and fuller possession of Life : For a man being conscious to himselfe , first of his owne insufficiency to make himselfe happy , from and within himselfe ; and next of the immortality of his Nature : as upon the former reason , he is busied in sending abroad his Desires ( as the Purveyors and Caterers of the Soule ) to bring in such things as may promote perfection : so those very Desires having succeeded , doe farther endeavour the satisfaction of Nature , by moving towards the Perpetuity of what they have procured . It was a fordid and brutish wish of Philoenus in the Philosopher , who wished that he had the throat of a Crane or Vulture that the pleasure of his taste might last the longer ( it being the Wisedome of Nature , intending the chiefe Perfections of Man to his Soule , to make his Bodily Pleasures the shorter . ) But surely the Soule of Man having a reach as farre as Immortality , may iustly desire as well the Perpetuity as the Presence of those good things wherein standeth her proper perfection . And therefore it was excellent counsell of Antisthenes the Philosopher , That a man should lay up such provisions , as in a Shipwracke might swimme out with him such treasure as will passe and be currant in another World , and will follow us thither , which as the Apostle speaks , is to lay up a good foundation against the time to come The Internall Causes moving Desire , in regard of the subject or minde of man , may be different according to the different kinds of Desires spoken of before . The most generall which respecteth them all is a Vacuity , Indigence , and selfe-insufficiency of the Soule : For having not within it selfe enough either to preserve it or to content it , it is forced to goe out of it selfe for supplies ; for wheresoever God hath implanted sensitive and rationall affections , he hath bin pleased to carry them from themselves , and to direct them abroad for their satisfaction : by that means preserving the Soule in humility , and leading it as by Degrees up unto himselfe . Every creature though it have its life in its own possession ; yet the preservation of it , it fetcheth from some things without . The excellentest creatures are beholding to the meaner , both for their nourishment , and for their knowledge . And therfore of all Graces , God hath chosen Faith & Repentance , as the chief means of carrying us to him , because these two do most carry us out of our selves , and most acquaint us with our insufficiencies , Repentance teaching a man to abhorre himself , & Faith to deny himself . Now because Emptinesse is the cause of Appetence , we shall hereupon finde , that the fullest and most contented men , are ever freest from vaste desires . The more the minde of any man is in weight , the more it is in rest too . As they say that in Rivers , ships goe slower in the Winter , but withall they carry the greater burdens : So many times men of lesse urgent and importunate Appetitions , and motions of mind , are more furnished and better ballanced within . In Iothams Parable the Bramble was more ambitious than the Vine , or the Olive . And the Vine we see which is of all other Arbor Desiderii , the Tree of Desire , is weakest and cannot stand without another to support it . Therefore wee shall finde that mens Desires are strongest when their constitutions are weakest , and their condition lowest ; as wee see in servants that labour , women that breed , and sick men that long , whose whole life in that time is but a change and miscellany of Desires . Thus we see little children will reach at every thing which is before them , being wholly destitute of internall furniture . Vacuity is ever sucking and attractive , and will make even dull and heavie things rise upward . Eager and greedy , various and swarming Appetitions are usually the signes either of a childish or a sicke Temper of minde ; as the Naturallists observe that the least creatures are the greatest breeders , a Mouse bringeth more young ones than an Elephant . Onely here wee must distinguish both of contentment and of Desires . There may bee a double Contentment , the one arising out of sluggishnesse and narrownesse of minde ; when men out of an unwillingnesse to put themselves to the paines of gaining more , rest satisfied with what they have , and had rather have a poore quiet , than a Treasure with labour . As they say of the Fig-tree , though it be least beautifull of other Trees ( for it alone beareth no flowers ) yet withall it is free from Thunder . And as the Historian said of some men that they are solà socordià Innocentes . doe men no hurt only because it would cost them paines to doe it : so may wee of these , that they are beholding to their torpid and sluggish constitution , for the contentment which they professe to have . And this doth not regulate inordinate desires , but onely lay them asleepe , as even an hungry man when he sleepeth , hath his hunger sleepe with him . Another contentment there is arising out of Wisedome and practicall learning ( as the Apostle tells us , that it is a matter of learning to bee contented ) when the heart being established and made steady with grace , and solid materials within , as a ship with ballast ▪ is the lesse tossed with lower affections , as Saul cared not for his Asses when he heard of a Kingdome . — Grata post munus arista Contingunt homines veteris fastidia quercus . When men had once discover'd better corne , They loath'd their mast & oaken bread did scorn And this kinde of contentment doth not stupisie loose Desires , but change them , as the Cats Vnum magnum was more worth to her than all the variety of shifts which the Foxe did boast of , and one Sunne doth more comfort us in the day than many thousand starres in the night . Againe , Desires are either of things excellent , as the vertuous and spirituall desires of the soule whereby men move towards God ; and these doe neither load the heart , nor cloy it , but much rather open and enlarge it for more . No man was so well acquainted with God as Moses , who yet was the more importunate to know him better , I beseech thee shew me thy glory , nor any man more acquainted with Christ than Saint Paul , who yet desired to be dissolved and to be with Christ neerer . Other Desires are of middle things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Philosopher calls them ; such as Wealth , Profit , Victory , Honour , which are not good in themselves , but as they are managed . And these Desires though not extinguished , yet are very much asswaged , and moderated by the weight and wisedome , of solid contentment . He was the wisest man then alive , and who knew all the quintessence , and what ever was desireable in the Creature , who said Da mihi panem Statutim●… Give me the Bread of my Allowance ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much as the quality of my place and state requireth , which is that which our Saviour limiteth our desires unto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our portion and dimensum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Iames , dayly food , and was pleased to answer that wise King in that his request , and to give us a record and Catalogue of his daily bread . Another cause of Desire may bee Admiration ; A strange thing though monstrous and deformed calleth the eyes of every man unto it . Rarity is a marveilous Lenocinium , and inticer of Desire , ●… . stiv●… nives , hybern●… rosae as the Panegyrist spake , Snow in the Summer and Roses in Winter ; the Birds of this Countrey , and the Roots of anothor ; dai●…ties hardly procured without the shipwracks of men , to feed the gluttony rather of the eye than of the belly ; these are the delights of the curiosities of men . The same fruits when they are worse but rarer , have a farre greater value set upon them , then when expos'd by their commones unto every mans purchase And it was a wise complaint of old Cato ; That it went ill with the City when a Fish was sold for more then an Oxe . We see Desires doe not put forth themselves more freely in any then in children , I thinke the chiefe Reason of it is the same which the Philosopher giveth of their memories , because every thing to them is new and strange ▪ for st●…ange things as they make stronger impressions upon the Retentive , so they doe upon the Appeti●…ive saculties . And therefore we find Herod who cared nothing at all ●…or the Doctrine of Christ , because it was holy and divine , had yet a great Desire to have seene his miracles , because they were wonderfull . And Men have travelled farre to see those persons and things , the fame whereof they have before admired , strange Learning , strange Birds and Beasts , strange Floures and Roots , strange Fashions ; yea , strange Sinnes too ( which is the curiositie and corruption of Nature ) are marvellous attractive , and beget emulation amongst Men. Nero gave rewards to the inventors of strange Lusts. Even Solomons Ships , besides substantiall Treasure , did bring home Apes and Peacockes . Athens which was the eye , the floure , and Epitome of Greece ( to shew that this curiosity is the disease as well of Wits , as of Childehood ) spent all their time and study in inquiring after new things . And for this cause it is ( as I conceive ) That wise Men have made Lawes to interdict the transporting of their countrey fruits into other places , lest the sight of them should kindle in strangers a Desire to bee Masters of the Countries where they grew , as we see the Grapes and Figges of Canaan were used as Incentives unto the expedition of Israel●… and hence Plutarch telleth us that the Word Sycophant is derived to note originally such as detected those who surreptitiously transported Figge●… into other Countries . As on the other side wee read that the Athenians set up a Pillar ▪ wherein they published him to bee an Enemy of the City , who should bring Gold out of Media , as an Instrument to corrupt them ▪ And the Romane Governour commanded hi●… souldiers that they should not carry any Gold or Silver into the Field with them , lest there ▪ by they should bee looked on by the Adv●…rsary , as the Persians by Alexander , rather as a prey than a foe . A third cause which I shall touch on of exciting Desires , is height and greatnesse of minde ▪ which cannot well set bounds of measure unto it selfe , as Seneca said in another sense , Magnitud●… non habet certum modum . Great minds have great ends , and those can never be advanced but with vast and various Desires . A great Ship will not be carried with the Sayle of a Lyter . Nor can an Eagle fly with the wings of a Sparrow . Alexander was not so great in his Victories as in his Desires , whom one World could not satisfie : nor Pompey in his Triumphs , as in his Ambition , to whom it was not enough to be Great , except he might be the Greatest . Another cause of Desires may be Curiositie , which is nothing else but a desire of prying into , and listning after the businesses of other Men , which is ▪ called by Solomon , Ambulatio Anim●… : The walking up and downe of the Soule , as he elsewhere telleth us , that the Eyes of a Foole are in the Ends of the Earth : Such a Man being like the witches which Plutarch speaks of , that weare Eyes when they went abroad , but put them in a box when they came home ●… Or like the Falckoners Hawkes that are hooded in the House , and never suffered to use their Eyes but to the hurt of other Birds : like a man in a Dungeon , that sees nothing where hee is ; but can see a great deale of light abroad at a little passage . So these kind of Men have vast desires of forreine Knowledge , but wonderfully shun the acquaintance of themselves . As they say of a Swine , that hee looks every way but upward : so we may of Pragma tists , that their eyes looke alwaies save onely inward . Whereas the Minds of prudent Men are like the Windowes of Solomons Temple , broader inward than outward . As the Pillar that went before Israel in the Sea , whose light side was towards Israel , but the darke towards Pharaoh : Or as the Sunne in an Eclipse , whose light is perfect inwards , though towards us it bee darkened . A wise Mans eyes are in his head , whereas a Foole hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Proverbs , his minde in his heeles only to wander and g●…d abroad . CHAP. XVII . Of other causes of Desire , Infirmity , Temerity , Mutability of Minde , Knowledge , Repentance , Hope . Of the effects of it in Generall , Labour , Languor . In speciall , of Rationall Desires , Bounty , Griefe , Wearinesse , Indignation against that which withstands it . Of Vitious Desires , Deception , Ingratitude , Envy , Greedinesse , Basenesse of Resolution . Other causes of Desires are Infirmity , Rashnesse , and Mutability of Mind , Which three I put in one , as having a neer Relation and dependance within themselves . For commonly impotent Appetions as those of Children , of sick , of incontinent Persons , are both Temerarious in ●…recipitating the Minde , and anticipating the ●…ictates of Reason which should regulate or re●…raine them : as also mutable and wandring like ●…e Bee from one Floure unto another ; Infirmity 〈◊〉 suffering a man to hold fast his Decrees , and ●…rity not suffering him to resolve on any ; and ●…stly ▪ Mutabilitie making him weary of those ●…ings which weaknesse and rashnesse had unadvisedly transported him unto . Omnium Imperitorum animus in lubric●… est : Weake minds have ever wavering and unfixed resolutions . Like fickle and nauseating stomacks , which long for many things and can eat none . Like sicke bodies , qu●… mutationi ●…us ut remedys utuntur , as Seneca speakes , which tosse from side to side , and thinke by changing of their place they can leave their paine behind them . Like Achilles in the Poet : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now he leans on his side , now supine lyes , Then grov'leth on his face , and strait doth rise . This Sicknesse and Inconstancy of Desires is thus elegantly described by the old Poet L●…cretius : — Vt nunc plerumque videmus , Quid sibi quisque velit nescire & quarere semper . Commutare locum , quasi onus deponere possit . Exit sape foras magnis ex adibus ille , Esse domi quam pertasum est subit●… , rever●… . Currit agens mann●…s advillam praci●…itanter Auxilium tectis quasi ferre ardentibus instet . Oscitat extemplo tetigit cum limina Villae , Aut abit in somnum gravis , atque oblivia quarit : Aut etiam properans Vrbem petit , atque●…evisit ▪ Hoc se quisque modo fugit . At , quod scilicet ut 〈◊〉 ▪ Effugere haud potis est , ingratis haret & ange●… . We see how troubled Mortals still enquire , Yet nee're can find what 't is which they desire . One changeth place , as if he could unload And leave his weights behind him . Runs abroad , Weary of a great Palace ; strait turnes back , And hath not found the thing which he did lack . Wearied both here & there , he mounts his steed , And runs to th' neighbor town with swister speed Than if he went to quench a fire . Being set , He gapes and sleeps , and studies to forget Why he came thither , haply turne his raine , And to the City po●…teth backe againe . Thus guilty Man doth study how to shunne , And scape himselfe , but nee're can get it done . He bears the thing he flyes . What he would leave Vnwelcome selfe unto it selfe doth cleave , And cleaving doth torment . — The more simple , One , and perfect Nature is ( as the Philosopher divinely noteth ) the more it delighteth in one and the same uniforme operation . Mutability is not pleasant in it selfe ; but ●…he delight of it ariseth out of the pr●…vitie and ●…efect of Nature . I might here insist on other more obvious causes of desire : As , 1 Knowledge and experience of the goodnesse of that which wee desire : as the Apostle also ●…elleth us , That Experience worketh Hope : And ●…e use to say , Ignoti n●…lla Cupido . A man cannot ●…esire that of which he hath no Apprehension . ●…nowledge is Appetites Taster . 2 〈◊〉 and Repentance for the Evils wee feele , the contrary whereunto we are the more induced to desire . We never desire Health so eagerly as when Sicknesse teacheth us to value it : For as in Colours , so in Actions or Affections , contraries doe set sorth and sharpe●… one another . And as Labour Naturall makes a Man earnestly desire the Shadow , as Iob speak●… so Sorrow which is Labour Mentall , doth make a Man earnestly . thirst after that which can remove the thing which 〈◊〉 that sonow . The Apostle telleth us , That Desire and Zeale are the fruits of godly Sorrow . David never panted so earnestly after Gods favour and presence , as when he felt what a Griefe it was to be without it●… For in this case there is an Apprehension of 〈◊〉 double goodnesse in the thing we desire , both as perfective unto Nature Indigent , and as medicinall unto Naturewronged . Lastly Hope of speeding in our Desires : For the stronger any mans perswasions are , the more cheerfull and vigorous will bee his endeavours to succeed . But I shall content my selfe with the intimation of these things . And in the next , very briefly to runne over some Effects and Consequents of this Affection : Which are , 1 In regard of Desires at large , Labour and Paines : For they are onely Velleities and not Volitions : halfe and broken wishes , not whole desires , which are not industrious ; but 〈◊〉 away in sluggish and empty speculations . a Th●… Fisherman that will take the Fish , must be contented to be dashed with the Water . b And he that will expect to have his desires answered , must put as well his hands as his prayers unto them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who takes God in his mouth , but takes no paine , By devout sloath shall never gather gaine . It was the just reproose of him in the Poet who was upbraided with comming to the feasts , but withdrew himselfe from the labour of other Men. Nature hath often made the roots of those Plants bitter , whose fruits are sweet , to reach us that Delight is the fruit of Labour . And therefore the Philosopher telleth us , that Desire is usually accompanied with Sorrow . Againe , Desires doe commonly worke a Lang●…or and sainting towards the thing desired , if they be either strong or hasty : For † Hope deferred maketh the heart sicke . As Ahabs eager desire of Naboths Vineyard , cast him upon his bed . And David expresseth his longings towards Gods Law , by the breaking and fainting of his Soule . Cum expectatio longior est consenescit animus , & debilitatur mens . : Delaied expectation weakneth and withereth the mindes of Men. And therefore the Apostle expresseth strength of Desire by groaning , which is the Language of Sicknesse . 2 In regard of Reasonable and Spirituall Desires . The effects of this affection are : 1 Large . heartednesse and Liberality . That which a man earnestly desireth he will give much for , and bestow much upon . As when Christ became the desire of all Nations , they did dedicate all their desirable things unto him , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and trophies of his mercifull triumph over them . One man adornes the Gospell with his power , another with his wit , another with his wealth , another with his wisedome . Those Abilities of Nature , Art , or Industry , which were before the armour of sinne , are then become the spoyles of Christ. Antonius out of the strength of his desires towards Cleop●…ra , bestowed many countries upon her . 2 Griese for any losse or hazard of the thing desired . As the Sea-mans needle which is jogged and troubled , never leaves moving till it finde the North point againe . Flagrantia sunt animorum desideria cum solatia perdiderun●… , as the Orator spake . Desires burne hottest when they are in danger of disappointment . 3 Wearinesse and Indignation against any thing which standeth between Desire and the fruition of that which is desired . Vehementior per me●…us & pericula exibit : That which resisteth increaseth it . As a River goes with more strength where it is hindred and withstood . The Church did venture blowes when she sought her Love , and like the Palme Tree rose up above her pressures : plures efficimur quóties metimur a vobis , as Tertullian speakes to the Heathen . The more you mow us downe , the thicker wee grow ; the more we suffer for him , the more we love and desire him . Saint Paul careth not for a dissolution ▪ that he may goe to Christ , as a stone is contented to be broken in pieces , that it may move to its place . Thirdly , For Corrupt and v●…tious Desires ; their Effects are first , Deception , and haling of Reason as it were captive from determining , advising , or duly weighing the pravity and obliquity of them . So that the things which a man knowes in thesi , and at large , in hypothesi ; and as to his owne parti cular interest or inconvenience he doth not at all attend . He can say them , he cannot apply them . As he who acteth a part on a Stage , knowes the things which he speaks , but is not a whit affected with them . And the Philosopher giveth the reason of it , the very same with S. Iames , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Reason which overcomes Lust must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Reason ingrafted ; or to use the phrase of another Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immixed and contempered with the soule , and not onely extrinsically irradiating it . And these kinde of men are elegantly called by Iulius Pollux , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men willingly slavish , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subdued and brought under by their owne affections . As Pl●…tarch saith of Agiselaus , that he was ruled by Lysander his servant , he having only the name , but the other the execution of his power . This slavery of mens minds under the tyranny of lustfull desires is thus described by the Satyrist . Mane piger stertis ? surge , inquit Avaritia , eja Surge ▪ negas ? Instat , surge inquit , non queo surge . Ecquid agam rogitas ? En saperdam adv●…ho ponto , Castoreum , stupas , h●…benum , thus , lubrica Co●… . What sluggard snore so long ? saies lust , up rise , Awake , get out . Darst thou say nay ? it cries The same againe , up , rise ; I cannot . No ? Rise though you cannot , when I le have it so . What must I doe ? what doe ? up , wipe your eies See , here 's a goodly Ship of merchandise ; Shell ▪ fish , Castoreum , Flax , black Indian woods , Frankinsence , Wines of Coos and other goods . Thus sordidly doe vaine men sell themselves , and as it were render up their Reason into the hands of vitious and greedy Affections , giving leave to their soules to suffer a ship wrack in that vessell which bringeth goods into their Cellars , and traffiquing their own judgment in exchange for a ship of wares . Secondly , These kinde of Desires make men ungratefull and forgetfull of any kindnesse which hath already been done them . Memoria minimum tribuit , quisquis spei plurimum . As in bucket●… at a well , the longer the line of the one is which moves downward , the shorter is the line of the other which riseth upward ; so the larger our Desires are towards the future , the narrower our memories are of things past . And usually mens valuations of things are more in the performance , then when they are performed . And the reason , is because as nature hath set our eies forward , and not behinde us : so the appetites of men , for which the eyes are the principall factors , looke naturally before them , not to what they Have , but to what they Hope . The eye whereby we looke backeward into our lives is the eye of Repentance , we there either see our selves bad , or little . And a man is an unwelcome object unto himselfe in both these Relations . But the eye whereby we looke forward , is an eye of Hope , and Desire , and by that we are represented to our selves better and greater then we are already . Iron moves not upward except the Loadstone be very neere it ; But it mooveth downward , though the Center be never so remote . So much stronger are the motions of Desire , then those of acknowledgement and retribution . Besides the apprehensions of Goodnesse in a thing are much other in the Desire then in the Review : as usually the Sunne and the Moone looke bigger at their rising , then when they are come over our heads . Desire lookes on nothing in them but that which pleaseth , Review findes that in them which displeaseth . When we desire Wine we thinke onely on the sweetnesse , when we review it , we remember the headach . Besides what we desire is apprehended as the matter of our life , what is past , men apprehend as in the hand of death . Quickquid retro est mors tenet . As ●…n our life , so in our delights , so much of them ●…s dead as is over and gone . We love our food when it is meate , we loathe it when it is excrement . When it goes into us we desire it , when it passeth through us we despise it . And the secret worke of concoction , ( which is as it were the Review of ou●… meat ) doth distinguish that in them which the first Appetite tooke in ●… lumpe , and together . And in truth in all secular and sublunary desires we shall ever finde that they are like the Apples of Sodome , Qu●… contacta cin●…rescunt , which have ashes hidden within their beauty , and doath l●…king under them . All the matter of ou●… secular or sensitive Desires are just like the meates we ●…ate , which goe much more into excrement , then into nonrishment and substance . Like the Cyptus tree which they say is very faire , but beares no fruit . Like the Egyptian Temples which are beautifull in frontispicio , b●… ridiculous in penetrali . And if we looke well on them , we shall finde , that as they are mortall themselves , so they come to us through mortality . it was a bold , but true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Seneca . 〈◊〉 vivinous . We live by the deaths of other things . Our fullest Tables furnished with death nothing but feretra , the biers of birds and 〈◊〉 ▪ Our richest garments the bowels and skinnes ●… other creatures , which worke out their owne 〈◊〉 to preserve ours . Silke is a grave to the 〈◊〉 that weaves it , before it is a garment for us . O●… Offices and Honours seldome come to us but b●… the mortality of those that prepossessed them ▪ And our mortality makes them the ●…itter obje●… of other mens Desires . 3 These Desires as they are forgetfull , so they are envious , and looke with an evill eye upon others competion , accounting their successe our owne dammage . If a man should draw the genealogie of all the injuries and emulations of the world , we should finde the Roote of that great Tree to be nothing but lust . It was Desire and inordinate appetite by which the devill perswaded our first parents to picke a quarrell with their Maker . Whence come Warres and fightings , saith Saint Iames , but from lusts which warre in your members ? When a man hath warre within , no wonder ▪ if he have no peace without . He that cannot agree with himselfe , will disagree with all the world besides . The sea tosseth every thing which comes into it , not because it is wronged , but because it is unquiet . And a lustfull man will contend with every innocent man that prospers , not because this man doth him injury , but because he grudgeth this mans prosperity . As the sea representeth every strait thing that is put into it crooked , so lust every harmelesse thing perverse , and as Seneca speakes , hath Odium sine inimico , hatred without an enemie . Greedy Desires are like a swollen and envious spleene , which sucks away substance from all the rest of the body . 4 These Desires are Hidropticall , and like a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the stomacke which is not quenched , but enraged with that which feeds it . Vnnaturall Desires being herein very like unto naturall ●…ions , the further they proceed , the stronger and swifter they are . Like wind in a bladder they never fill the heart , but enlarge it . The Grecians began their drinkings in little Cups , but proceeded unto Flagons : and many times those Appetitions which begin in modesty goe on unto impudence , and the more our lives hastens to leave the world , the more our lust hastens to possesse it . As it is noted of the Parthians , that the more they drinke , the more they thirst . And , which is a marvellous illogicall stupidity , the more continuall experience men have of the vanity of the world , the more greedy experiments they make to finde out solidity in it . Like your melancholy searchers after the Philosophes Stone , that never dote so much upon their project as then when it hath deluded them , and never flatter themselves with stronger hopes to be enriched by their Art , then when it hath brought them unto beggary . Lastly , from hence it comes to passe that these kindes of Desires are Base , and diject the minde unto ●…ordid and ignoble Resolutions . For 〈◊〉 nihil satis , nihil ●…urpe . He that hath never enough will count nothing base whereby he may ge●… more . As the Historian saith of Otho , that he di●… Adorare vulgus , jacere oscula , & omnia serviliter 〈◊〉 Imperio . Adore the people , dispence and scatte●… abroad his curtesies , crouch unto any servil●… expressions , to advance his Ambitious designes Like Antaus in the Poets , fall to the earth , 〈◊〉 hee may grow the stronger by it . As 〈◊〉 and Pisistratus who wounded , mangled , deformed themselves , that they might thereby insinuate , and gaine their ends . As the Scripture noteth of Absolom , and the Historian of Iulian , that out of affectation of popularity , they stouped and delighted to converse with the lowest of the people . Which cunning humility , or rather sordidnesse of Ambition , Me●…elous in the Tragedian , hath thus elegantly objected in a contentious debate unto Agame●…non . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . You know how you the Rule o're Grecians got , In shew declining what in truth you sough●… : How low , how plausible you apprehended The hands of meanest men : How then you bended To all you met : How your gates open flew , And spake large welcome to the pop'lar Crew : What sweetned words you gave even unto those Who did decline , and hate to see you gloze . Ho●… thus with Serpentine and guilefull Arts You screw'd and wound your selfe into the hearts O'th'vulgar : And thus bought the power , which now Makes you forget how then you us'd to bow . CHAP. XVIII . Rules touching our Desires . Desires of lower Objects must not be either hastie , or unbounded ; such are unnaturall , turbid , unfruitfull , unthankfull : Desires of heavenly Objects fixed , permanent , industrious : Connexion of vertues , sluggish Desires . VNto the things already delivered touching this affection , I shall here add two or three Rules pertaining to the morall use , and managing of it . And they are , First , concerning Objects of an Inferiour and Transitory nature , that our Desires be neither Hastie and precipitate , nor Vaste , and unlimited . And in matters more High and Noble , that they be not either wavering and interrupted Desires , or Lazie and negligent Desires . 1 For the first of these , we have a rule in Solomon , concerning Riches , which will hold in all other Objects of an immoderate desire : He that maketh haste to be rich , shall not be without sinne ; I may add , Not without cares neither : for we know the nature of all Earthly things , they have something of the Serpent in them , to Deceive . The way of riches and profit , is a thorny way ; the way of Honour and Ambition , a slippery and giddy way ; the way of carnall Pleasures , a deep and a fowle way , the way of learning it selfe ( the noblest of all sublunary things ) an involved and intricate way . And certainely he had need have better eyes then a blinde Passion , who in so ill ground will make good haste and good speed together . In labyrintho properantes ipsa velocitas implicat . He is the likeliest man to get first out of a Maze , who runnes fastest . An over nimble Desire is like the stomacke of a sicke man newly recovered , more greedy , then strong , and fuller of Appetit●… then Digestion . Whence arise immature and unconcocted counsels , blinde and ungoverned Resolutions : like those monstrous people , which Plinie speakes of , whose feet goe backeward , and behinde their eyes . For when the minde of man is once possessed with conceit of Contentment to be found in worldly glories , when the insinuations and sweet inchantments of Honour , Profit , Pleasure , Power , and Satans Hac omnia , hath once crept upon the affection , and lulled reason asleep ; it is then sufficient that we know the end , which we desire ; we have not the patience to inquire after the right way unto it : because it is the suspition of our greedy Desires , that the true means are commonly the most tedious , and that honesty for the most part goes the fa●…thest way about . And hence withall it usually commeth to passe that these hasty and preproperous Appetitions do hinder ends , and intercept Advantages which slownesse with maturity might have made use of . As the Romane Souldiers by their greedinesse on their prey , missed of taking Mithridates , who otherwise could not have escaped them . And therefore it was wise counsell of Nest●…r in the Poet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let none goe lingring after spoyle , and stay To load himselfe with a too hasty prey . But first let 's kill : W' are sure after such fight ▪ Carcasses being risled cannot bite . 2 The next Rule to keepe this Passion in order with reference unto inferiour Objects is , that it be not an infinite and unlimited Desire . Appetite should answere our power to procure , and our strength to beare and to digest . Wee should not goe about to swallow a Camell , when a G●…at doth make us straine , Immoderate Desires can neither be satisfied , nor concocted . And this unboundednesse of Desires we are to take heed off ▪ for these reasons . 1 First , for the unnaturalnesse of it : for all unnaturall and unnecessary Desires are infinite , as the Philosopher hath observed ▪ As he that is out of his way may wander infinitely . An unlimited Desire is onely there requisite , where the Object thereof is Infinite , and ordained to perfect Mans Nature ; but not where it is onely a means appointed for his benefit and comfort . Wherein he ought therefore then to enjoy his Contentment , when it is sufficient not to fill his Minde which is immortall ; and therefore not able to bee replenished with any perishing happinesse ) nor to outreach the vastnesse of his opinion , which which being Erronious is likewise Infinite ( For Omnis Error immensus , as Seneca speaks ▪ but then only when it affords such conveniences , as wherewithall the seasonable and vertuous imploiments of Nature may with content be exercised . It is then a corrupt Desire which proceeds not from our Want , but from our Vice. As that is not a naturall thirst , but a disease and distemper of the Body , which can never be satisfied . Now the miseries of unnaturall Desires are first , that they corrupt and expell those which are Naturall : as multitudes of strangers in a City doe eat out the Natives ; thus in luxurious Men , strange Love doth extinguish that which is Conjugall . Secondly , they ever bring vexation to the minde with them . As immoderate laughter , so immoderate Lusts are never without paine and convulsions of Nature . Morbid desires of the Mind are like an Itch or Vicer in the Body , which is with the same nayles both angered and delighted , and hath no pleasure but with vexation . Thirdly , they are ever attended with Repentance , both because in promises they disappoint , and in performances they deceive ; and when they make offers of pleasure , do expire in pains ; as those delicates which are sweet in the mouth , are many times heavy in the stomacke ; and after they have pleased the Palat doe torment the bowels . The Minde surfets on nothing sooner than on unnaturall Desires . Fourthly , for this reason they are ever changing and making new experiments ; as weake and wanton stomacks which are presently cloy'd with an uniforme dyet , and must have not onely a painefull but a witty Cooke , whose inventions may be able with new varieties to gratifie and humour the nicenesse of their appetite . As Nero had an officer who was called Elegantiae Arbiter , the inventor of new Lusts for him . Lastly , unlimited Desires are for the most part Envious and Malignant : For he who desires every thing , cannot chuse but repine to see another have that which himselfe wanteth . And therefore Dionysius the Tyrant did punish Philoxenus the Musitian , because he could sing , and Plato the Philosopher , because he could dispute better than himselfe . In which respect hee did wisely , who was contented not to be esteemed a better Orator than he who could command thirty legions . Secondly , unbounded Desires doe worke Anxiety and Perturbation of Minde ; and by that means disappoint Nature of that proper end which this Passion was ordained unto ; namely , to be a means of obtaining some further good ; whereas those Desires which are in their executions Turbid , or in their continuance Permanent , are no more likely to lead unto some farther end , than either a misty and darke , or a winding and circular way is to bring a Man at last unto his journeyes end ; whereof the one is dangerous , the other vaine . And together with this they doe distract our noble Cares , and quite avert our thoughts from more high and holy desires . Martha her Many things , and Maries One thing will very hardly consist together . Lastly , there is one Corruption more in these unlimited Desires , they make a man unthankfull for former benefits : as first , because Caduca memoria f●…turo imminentium . It is a strong presumption that he seldome looks backe upon what is past , who is earnest in pursuing some thing to come . It is S. Pauls Profession and Argument in a matter of greater consequence , I forget those things which are behind , and reach forth unto those things which are before . And secondly , though a man should looke backe ; yet the thoughts of such a benefit would be but sleight and vanishing , because the Mind finding present content in the liberty of a roving Desire , is marvellous unwilling to give permanent entertainment unto thoughts of another Nature , which likewise ( were they entertained ) would be rather thoughts of murmuring than of thankful ▪ fulnesse : every such man being willing rather to conceive the benefit small , than to acknowledge the vice and vastnesse of his owne Desires . The next rule which I observed for the government of these Passions , do respect those Higher and more glorious Objects of Mans Felicity : And herein , 1 Our Desires are not to be Wavering and In constant , but Resolute and full of Quicknesse and Perseverance : First , because though we be poore and shallow vessels ; yet so narrow and almost shut ▪ up are those passages , by which wee should give admittance unto the matter of our true happines ▪ yea so full are we already of contrary qualities , as that our greatest vehemency wil not be enough , either to empty our selves of the one , or to fill our selves with the other . And therefore the true Desires of this Nature are in the Scripture set forth by the most patheticall and strong similitudes of Hunger and Thirst ; and those not common neither ; but by the pant●…ng of a tyred ▪ Hart after the rivers of water , and the gaping of the dry ground after a seasonable showre . Secondly , overy desirable Object the higher it goes , is ever the more united within it selfe , and drives the faster unto an unity : It is the property of Errours to be at variance ; whereas Truth is One , and all the parts thereof doe mutually strengthen and give light unto each other : So likewise in things Good ▪ the more noble , the more knit they are ▪ Scelera disi●…dent : It is for sinnes to be at variance amongst themselves . And those lower Goods of Riches , Pleasure , Nobility , Beauty , though they are not Incomparable ; yet they have no naturall Connexion to each other ; & have therfore the lesse power to draw a consla●… and continued Desire . But for nobler and immateriall goods wee see how the Philosopher hath observed a connextion betweene all his morall vertues , whereby a man that hath one , is naturally drawne to a desire of all the rest : for the minde being once acquainted with the sweetnes of one , doth not onely apprehend the same sweetnesse in the others , but besides findeth it selfe not sufficiently possest of that which it hath , unlesse it bee thereby drawne to procure the rest : all whose properties it is by an excellent mutuall service to give light and lustre , strength and validity , and in some sort greater Vnity unto each other . And lastly for the highest and divinest good ; the truth of Religion , that is in it selfe most of all other One , as being a Beame of that Light and Revelation of that Will , which is Vnity it selfe . And therefore though we distinguish the Creed into twelve Articles , yet Saint Paul calleth them all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Faith , as having but one Lord for the Object and End of them . Now then where the parts of good are so united , as that the one draweth on the other , there is manifestly required united desire to carry the soule thereunto . II. The last Rule which I observed was that our Desires ought not to bee faint and sluggish , but industrious and painefull , both for the arming us to avoid and withstand all oppositions and difficulties , which we are every where likely to meet withall in the pursuit of our happinesse ; and also for the wise and discreet applying of the severall furtherances requisite thereunto . And indeed that is no True , which is not an Operative Desire : a Velleity it may be , but a Will it is not . For what ever a man will have , hee will seek in the use of such meanes , as are proper to procure it . Children may wish for Mountaines of gold , and Balaam may wish for an happy death , and an A theist may wish for a soule as earthly in substance as in Affection ; but these are all the ejaculations rather of a Speculative fancie , than of an industrious affection . True desires as they are right in regard of their object , so are they laborious in respect of their motion . And therefore those which are idle and impatient of any paines , which stand like the Carman in the Fable , crying to Hercules when his Wuine fluck in the mud to helpe it out , without stretching out his owne hands to touch it , are first unnaturall desires , it being the formall property of this Passion to put the Soule upon some motion or other . And therefore wee see wheresoever Nature hath given it , she hath given likewise some manner of motion or other to serve it . And secondly they are by consequence undutifull and disobedient Desires , in that they submit not themselves unto that Law , which requireth that wee manifest the life and strength of our Love by the quicknesse and operation of it in our Desires . And lastly , such Desires are unusefull and fruitlesse : for how can an object ▪ which standeth in a fixed distance from the Nature , which it should perfect , be procured by idle and standing affections ? The desires of the sluggard ( saith Salomon ) slay him , because his hands refuse to labour . These affections must have life in them , which bring life after them : Dead desires are deadly desires . CHAP. XIX . Of the Affection of ●…y Delight . The severall Objects thereof , Corporall , Morall , Intellectuall , Divine . THe next Passions in order belonging to the Concupiscible Faculty , are those two , which are wrought by the Presence of , and Vnion to an Object ; and that is , when either wee by our desires have reached the Object , which worketh Ioy and Delight : or when in our flight the Object hath overtaken us , which worketh Griefe and Sorrow . And these two do beare the most inward relation unto and influence upon all our actions . Whereupon Aristotle in his Ethicks hath made them the foundation of our vertues , and rules of our working . And the reason is naturall , because the end of our motion is to attaine rest , and avoid perturbation . Now Delight is nothing else but the Sabbath of our thoughts , and that sweet tranquility of mind , which we receive from the Presence and Fruition of that good , wherunto our Desires have carried us . And therefore the Philosopher in one place call it a motion of the Soule with a sensible and felt instauration of Nature , yet elsewhere hee as truly telleth us that it standeth rather in * rest than motion ; as on the other side Griefe is the streightning and anguish of our minds wrought out of the sense and burden of some present Evill oppressing our Nature . Now these Passions are diverse , according to the diversity of the Objects : which are either Sensitive and Bodily ; and then Delight is called Voluptas Pleasure , being a medicine and supply against bodily indigence and defects : or Intellectuall and Divine , and then it is called Gaudium Ioy , being a sweet and delightfull tranquillity of minde , resting in the fruition and possession of a good . So also is the other Passion of Sadnesse considered ; which in respect of the Body is called a Sense of Paine ; in respect of the Soule , a Sense of Griefe . First then for the Object of our Delight ; it is onely that which can yeeld some manner of satisfaction unto our nature , not as it is a corrupt and erring , but as it is an Empty and perfectible nature . Whatsoever then is either Medicinall for the Repairing , or Naturall for the Conserving , or any way helpefull for the advancing of a Creature , is the onely true and allowable object of its Delight . Other pleasures which eat out and undermine Nature , as water which by little & little insensibly consumeth the bank against which it beateth , or as * ●…vie which seemeth to adorn the Tree unto which it cleaveth , but indeed sucketh out and stealeth away the sap therof , may haply yield some measure of vanishing content to mindes , which tast every thing with a corrupted palate ; but certainely such sophisticall premises can never inferre in the conclusion any other than a perfunctory and tottering content . And therefore Seneca is bold to find an impropriety in Virgils Epithite , Mala Gaudia , Ioyes which issue from a polluted fountaine ; as not having in them that inseparable attribute of absolute Delight ; which is to be unvariable . For how can a mind ( unlesse blinded with its owne impostures , and intangled in the errours of a mis led affection ) receive any nourishing and solid content in that , which is in it selfe vanishing , and unto its Subject destructive ? Whatsoever then may bee delighted in , must have some one of the forenamed conditions , tending either to the Restitution of decayed nature , to the preservation of entire nature , or to the Perfection of Empty nature . And to the former and ●…mperfecter sort of t●…ese , Aristotle referreth all ●…orporeall and sensitive Pleasures ( unto which he ●…herefore granteth a secondary and accidentall goodnesse ) which hee calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Medi●…ines of an indigent nature ; whereby the defects ●…hereof are made up , and it selfe disburdened of ●…hose cares , which for the most part use to follow ●…he want of them . Herein then I observe a double corruption ; an ●…nnaturall and unlimited Delight . Vnnaturall , I ●…eane those accursed pleasures , which were exer●…ised by men given over to vile affections and 〈◊〉 in the pursuing of lusts , whose very names abhorre the light . Vnlimited Delights are those , which exceed the bounds of Nature , and the prime Institution of lawfull and indifferent things . For such is the condition of those , that if they repaire not , and strengthen nature , * they weaken and disinable it ; as in the body Luxury breeds diseases , and in the mind Curiosity breeds Errours . Other Objects there are of a wider nature than those , which concerne the Body ; and they are both the Morall and Contemplative Actions of the Mind ; To both which Aristotle hath attributed principally this passion ; but more specially to the latter , whose object is more pure and whose Acts lesse laborious , as residing in that part of the Soule , which is most elevate from sense : and therefore most of all capable of the purest simplest and unmixed Delights . Now every thing is the more free , cleare , independant ; spirituall , by how much it is the more unmixed . And these are the choisest perfections , whereby the Soule may be filled with joy . It is true indeed , that oftentimes the contemplations of the mind have annexed unto them both Griefe and Anxiety ; but this is never naturall to the act of Knowledg , which is alwaies in its owne vertue an impression of Pleasure : But it ariseth either out of the sublimity of the Object , which dazleth the power ; or out of the weaknesse and doubtings of the Vnderstanding , which hath not a cleare light thereof ; or out of the admixtion and sleeping them in the Humours of the Affections , whereby men minister unto themselves desperate thoughts or weake feares , or guilty griefes , or unlimited Desires , according as is the property of the Object joyned with their own private distempers : Thus we see the Intuition of Divine Truth in minds of defiled affections , worketh not that sweet effect which is naturall unto it , to produce , but Doubtings , Terrours and Disquietings of Conscience ; it being the propertie of the workes of Darknesse to be afraid of the word of Light. But of all these former objects of mans Delight ( because they are amongst Salomons Catalogue of things under the Sunne ) none are here without vexation and vanities : For to let passe the lightning of an idle mirth , which indeed is madnesse and not Ioy. For Seneca telleth us that true Ioy is a serious and severe thing : and not to meddle with riches and other secular Delights , which have wings to fly from us and thornes to prick us , even that highest naturall Delight of the Mind , Knowledge , and the heavenly eloquence of the Tongues of Angels ( which a man would think were above the Sunne , and therfore not obnoxious to Salomons vanity ) would be in man , without the right corrective thereof , but a tinkling noise , yeelding rather a windy Pleasure than a true Delight . The properties whereof is not to puffe up , but to replenish . And therefore it is the prayer of Saint Paul , The God of Peace fill you with all Ioy. True heavenly Ioy is a filling , a satiating Ioy : a Ioy unspeakeable , with Saint Peter ; a Peace past understanding , with Saint Paul. Nor doth this property of overflowing and swallowing the Mind add any degrees of offence or anxiety therunto : for it is not the weaknesse of the soule , as it is of the body to receive hurt from the excellency of that which it delighteth in , nor doth the mind desire to subdue or conquer , but onely to be united with its object . And here the onely corruption of our Delight is , the deficiency and imperfections of it . For though this blessed Light leaves not any man in the shadow of death , yet it takes him not quite out of the shadow of sinne , by the darknesse wherof hee is without much of that lustre and glory , which he shall then have , when the righteous shal shine like the Sunne in the Firmament . Yet at the least our endeavours must be , that though our Ioyes cannot be here a Repl●…nishing Ioy , yet it may be an Operative Ioy , and so worke out the measure of its own fullnesse . I have done with the severall Objects of mans delight , Corporall , Morall , Intellectuall and Divine . CHAP. XX. Of the Causes of Ioy. The union of the Object to the Faculty , by Contemplation , Hope , Fruition , Changes by accident a cause of Delight . I Now proceed to speak of the more particular causes and effects of this Passion . Touching the former , not to meddle with those which are unnaturall , belluine , and morbid ( which the Philosopher hath given some instances of ) The generall cause is the naturall goodnesse of the Object , and the particulars under that . Any thing which hath a power to unite and make present the Object with the Faculty . And that is done ( to speake onely of intellectuall Powers ) three manner of wayes ; by Contemplation , by Confidence , and by Fruition , by thinking of it in the Minde , by expecting of it in the Heart , and by enjoying it in the whole Man. Contemplation addes unto the Soule a double Delight : First , from it's owne property , it being the proper and naturall agitation of mans minde , insomuch that those things which wee abhorre to know experimentally , our curlous and contemplative nature desires to know speculatively . And therefore the Devils first temptation was drawne from the knowledge as well of evill as good , for he knew that the minde of Man would receive content in the understanding of that , which in it's owne nature had no perfection in it . But then secondly , in the Object of true Delight , Contemplation ministreth a farther Ioy , in that it doth in some sort pre-unite our Soules and our Blessednesse together : and this is partly the reason why Aristotle so much advanceth his Contemplative before his practique Felicity : For though this in regard of it's immediate reference unto Communion , be of a more spreading and diffusive Nature ; yet certainly , in that sweetnesse of content , that serenity of Soule , that exaltation of thoughts which we receive from those noble motions of the higher Mind , the other doth farre in pleasure and satisfaction surpasse all active happinesse . And hence we see in the parts of Mans Body , those which are ( if I may so speake ) more contemplative , have precedence to those that are more practique . The parts of Vision are before the parts of Action ; the right eye is preferred before the right hand . Thus we may observe in God himselfe ( notwithstanding in him there can bee neither accession nor intermission of Delight ) yet by way of expression to us ward , he did not in the creation of the World so much ioy in his fiat , as in his vidit ; not so much when he gave his creatures their Nature , as when he saw their Goodnesse : Nature being the Object of Power ; but Goodnes the Object of Delight ; and therefore the day of his rest was more holy than the dayes of his working , that being appointed for the Contemplation , as these were for the production of his creatures . And as Contemplation by way of Prescience , when it looketh forward on good things hoped : So also by way of Memory , when it looketh backward and receiveth evill things escaped , doth minister matter of renewed Ioy. No Man looketh on the Sea with more comfort , than he who hath escaped a shipwracke . And therefore when Israell saw the Egyptians dead on the Sea shore , the fear of whom had so much affrighted them before , they then sang a Song of Triumph . Past troubles doe season , and as it were ballace present Comforts , as the Snow in Winter increaseth the beauty of the Spring . But in this particular of Contemplation , notwithstanding the excellency of it , there may be Corruption in the Excesse ( For in those matters of Delight , except they be such as are disproportioned to our corrupt Nature , I meane divine things , wee seldome erre in the other extreme . ) And that is , when wee doe not divide our selves between our parts , and let every one execute his proper function , so to attend upon meere mentall notions , as to neglect the practicall part of our Life , and withdraw our selves from the fellowship and regard of humane society , is as wicked in Religion , as it would be in Nature monstrous to see a fire burne without light , or shine without heate ( aberrations from the supreme Law being in divine things impious as they are in naturall prodigious . ) And therefore that vowed sequestration and voluntary banishment of Hermits and Votaries from humane society , under pretence of devoting themselves to Contemplation , and a fore-enjoying of the Light of God , is towards him as un●… pleasing , as it is in it selfe uncomfortable , for their very patterne which they pretend in such cases to imitate , was not only a burning lamp by the heate of his owne Contemplations ; but a shining lamp too , by the diffusing of his owne Comforts to the refreshing of others . A second cause of Delight is the sure Confidence of the Mind . Whereby upon strong and un●…ring grounds , it waiteth for the accomplishment of it's desires : so that what ever doth incourage our Hope , doth therewithall strengthen ▪ and inlarge our Delight ▪ Spe gaudent faith S. Paul , and Sperantes gaudent saith the Philosopher , Hope and Ioy goe both together : For where Hope is strong ▪ it doth first divert and take off the Mind from poring upon our present wants , and withall ministreth tranquillity unto it from the evidence of a future better estate . But here we must take heed of a deep Corruption : For though I encline not to that opinion which denyeth Hope , all asswaging and mitigating sorce , in respect of evils , or any power to settle a floating Mind ; yet to have an ungrounded Confisidence , and either out of Presumption or Security to resolve upon uncertaine and casuall events , there-hence to deduce Arguments of Comfort ' works but an empty and imaginary Delight , like his in the Poet : — Petit ille dapes sub imagini somni , Oraque vana movet , dentemque indente fatigat . Who dreaming that he was a Guest At his Imaginary Feast , Did vainely glut upon a Thought , Tyring each Iaw and Tooth for naught : And when he fanci'd dainty meat , Had nothing but a Dreame to eat : Or like the Musitian in Plutarch , who having pleased Dionysius with a little vanishing Musick , was rewarded with a short and deceived Hope of a great Reward . A presumptuous Delight though it seeme for the time to minister as good content as that which is raised on a sounder bottome ; yet in the end will worke such inconveniences as shall altogether countervaile and overweigh the de●…ipt of its former Ioyes ▪ . For the Mind being mollified and puffed up with a windy and unnourishing comfort , is quite disabled to beare the 〈◊〉 of some sudden evill , as having its forces scattered by Security , which caution and ●…eare would have collected . For wee know in Bodies , Vnion strengthneth natural motion , and weakneth violent ; and in the Mind the collecting and uniting of it doth both inable it for prosecution of its owne ends , and for resisting all opposite force . It is therefore no comforting but a weakning Confidence , which is not provident and ope●…ative . The third and most effectuall cause of Delight is the Fruition of Good , and the reall Vnion thereof unto the Mind●… for all other things worke delight no farther , than either as they looke towards , or worke towards this . And therefore if we marke it in all matter of Pleasure and Ioy , the more the Vnion is , the more is the Delight ( And Vnion is the highest degree of Fruition that can be ) thus wee see the presence of a Friend , yeelds more content than the absence , and the imbraces , more than the presence : so in other outward Delights , those of Incorporation , are greater than those of Adhesion . As it is more naturall to delight in our meats than in our garments ; the one being for an union inward to increase our strength ; the other outward only to protect it . In the understanding likewise , those assents which are most cleer , are most pleasant , and perspecuity argues the perfecter union of the Object to the Faculty . And therefore we have Speculum & 〈◊〉 put together by S. Paul , We see as in aglasse darkly , where the weaknesse of our knowledge of God is attributed to this , that we see him not face to face with an immediate union unto his glory , but at a distance in the creature and in the word , the glasse of Nature and of Faith ( both which are in their kind evidences of things not seen ) we shall only there have a perfection of Ioy , where we shall have a consummate union , in his presence only is the fulnesse of Ioy. Now three things there are which belong unto a perfect fruition of a good thing : First , Propriety unto it , for a sicke man doth not feele the joy of a sound mans health , nor a poore man of a rich mans money . Propriety is that which makes all the emulation and contention amongst men , one man being agreeved to see another to have that which he either claimeth or coveteth . Secondly , Possession : For a man can reap little comfort from that which is his owne , if it be any way detained and withheld from him , which was the cause of that great contention between Agamemnon & Achilles , & between the Greeks & Trojans , because the one tooke away and detained that which was the others . Thirdly , Accommodation , to the end for which a thing was appointed ▪ For a man may have any thing in his custody , and yet receive no comfort nor reall delight from it , except he apply it unto those purposes for which it was instituted . It is not then the having of a good but the using of it which makes it beneficiall . Now besides those naturall causes of Delight , there is by accident one more ; to wit , the Change and Variety of good things , which the diversity of our natures and inclinations , and the emptinesse of such things as we seeke Delight from , doth occasion , where Nature is simple and uncompounded , there one , and the same operation is alwaies pleasant ; but where there is a mixed and various Nature , and diversity of Faculties , unto which doe belong diversity of inclinations , there changes doe minister Delight : as amongst learned men , variety of studies ; and with luxurious men , variety of pleasures . And this the rather , because there are no sublunary contentments , which bring not a * Satiety along with them , as hath been before observed . And therefore the same resolution which the Philosopher gives for the walking of the Body , when he enquireth the reason why in a journey the inequality of the wayes do lesse weary a man than when they are all plaine and alike . We may give for the walking and wandring of the Desire ( as Solomon cals it ) to wit , that change and variety doe refresh Nature , and are in stead of a rest unto it . * And therefore as I have before observed of Nero , the same hath Tully observed of Xerxes , that hee propounded rewards to the inventors of new and changeable pleasures . Hereunto may be added as a further cause of Pleasure . Whatsoever serveth to let out and to lessen Griefe , as Words , * Teares , Anger , Revenge , because all these are a kind of victory , then which nothing bringeth greater pleasure . And therefore Homer saith of Revenge , that it is sweeter than the dropping honey . CHAP. XXI . Of other Causes of Delight . Vnexpectednesse of a God. Strength of Desire . Immagination . Imitation . Fitnesse and Accommodation . Of the effects of this Passion . Reparation of Nature . Dilatation . Thirst in noble Objects , satiety in Baser . Whetting of industry . Atimorous unbeliefe . VNto these more principall Causes of this Affection I shall briefly adde these few which follow . 1 The suddennesse and unexpectednesse of a good thing causeth the greater Delight in it . For Expectation of a thing makes the Minde feed upon it before hand , as young Gallants who spend upon their estates before they come to them , and by that meanes make them the lesse when they come . As sometimes it happeneth with choice and delicate stomackes . That the sight and smell of their meate doth halfe cloy and satiate them before they have at all tasted any of it : so the long gazing upon that which we Desire by Expectation doth as it were deflowre the Delight of it before fruition . Whereas on the other side , as the Poet expresseth it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No joy in greatnesse can compare with that , Which doth our Hopes and thoughts anticipate . So strong and violent hath been the immutation which sudden joy hath wrought in the Body , a that many ( as I have formerly noted ) have beene quite overwhelmed by it , and beene made pertakers of Augustus his wish to enjoy an b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to dye pleasantly . And for this Reason it is that c new things , and such as we d admire , and were a not before acquainted withall doe usually Delight us , because they surprize us , representing a kinde of strangenesse unto the minde , whereby it is enlarged and enriched . For strange and New things have ever the greatest price set upon them . As I noted before of the Romane Luxury , That it gloryed in no Delicates but those which were brought out of b strange Countries , and did first pose Nature , before either feed or adorne it . 2 Strength of Desire , doth on the other side enlarge the pleasure of fruition , because Nature ever delighteth most in those things which cost us dearest , and strong desires are ever painfull . When c Darius in his flight drank muddy water , & Ptolomie did eate dry bread , they both professed that they never felt greater pleasure : strength of Appetite marveilously encreasing the Delight in that which satisfied it . For want and Difficulty are great Preparations to a more feeling fruition , a as Bees gather excellent Honey out of the bitterest Herbes . And as we say , Nulla sunt firmiora quàm quae ex dubijs facta sunt certa . Those evidences are surest which were made cleare out of doubtfull . So those pleasures are sweetest , Qu●…suaves fiunt ex tristibus , which have had wants and feares and Difficulties to provide a welcome for them . And therefore b Wrestlers and Fencers , and such like Masters of Game , were wont to use their hands unto heavie weights , that when in their Games they were to use them empty and naked , they might doe it with the more expeditenesse and pleasure . 3 Imagination and fancy , either in our selves or other Men , is many times , the foundation of Delight . Diogines his sullen and Melancholly fancy tooke as much pleasure in his Tubbe and Staffe , and water , as other men in their Palaces , and ampliest provisions , And he in the Poet. Qui se credebat miros a●…dire Tragados In vacuo latus sessor Plausorquè Theatr●… . — Cum redit adsese pol. me occidist is Amici Non servastis ait , cui sic extorta voluptas , Et demptus per vim mentis gratissimus error . Who thought he heard rare Tragedies of wit , And in an empty Theater did sit And give Applauses : but being heal'd complains Friends I 'm not sav'd by this your love , but slain , Robb'd of that sweet Delight I then did finde , In the so gratefull errour of my Minde . Hence likewise it is that Men are delighted with Mythologies and Po●…icall Fables , with Elegancies , Iests , Vrbanity , and Flowers of wit , with Pageants pompes , Triumphes , and publick Celebrities , because all these and other the like , are either the fruit or food of the Imagination . 4 Vpon the same Reason we are marveilously Delighted with lively Imitation , as with those Arts which doe curiously expresse the workes and lineaments of Nature . Insomuch that the similitudes of those things doe wonderfully content us whose naturall Deformities we abhorre . We are well pleas'd with Homers Description of Thirsites , and with Sophocles his expression of the Vlcer of Philoctetes ▪ with Parmeno his Imitation of the grunting of a Hog , and Theodor●…u his of the ratling of wheeles , with Plautus his discription of a chargeable Wise , and Horace his of a garrulous companion , though the things themselves we should willingly decline . 5 Those things Delight every man which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ as the Philosopher speakes , Sutable fitted ▪ and accommodated to his Genius and frame ▪ of Nature , as in the same Plant , the Bee seedeth on the flower , the Bird on the Seed , the Sheepe on the Blade , the Swine on the Roote . So in the same Author one man observeth the Rationall ▪ another the Historicall , a third the Elegant and more Rhetoricall passages , with speciall Delight , according as they are best accommodated unto the Complexion of each Minde . And I finde it observed out of Hipocrates , that even in the Body many times that kinde of meat which Nature receiveth with Complacency , and with a more particular Delight , though in it selfe it may be ●…orse ▪ yet proveth better nourishment unto that Body than such , as though better in it selfe , findeth yet a reluctancy and backwardnesse of Nature to close or correspond with it . The same seeds are not proper for the sand and for the clay ▪ nor the same imploiments of Minde for Men of various and different Constitutions . Nor is there I beleeve any thing which would more conduce to the generall advancement of Arts and Learning , than if every Mans Abilities were fixed and limited to that proper course , which his naturall sufficiences did more particularly lead him unto . For hereupon would grow a double Delight , and by consequence improvement ( for every thing growes most when it is best pleased ) The one from Nature , the other from Custome and acquaintance , which conquereth and digesteth the difficulties of every thing we set about , and maketh them yet more naturall unto us . And therefore the Philosopher reckoning up many things that are pleasant to the minde , putteth these two in the first place . Those things that are Naturall , and those that we are accustomed unto , wherein there is least violence offered unto the inclinations and impressions of Nature . Touching the Effects of this Passion , I shall name but these few : First , the effects of Corporall Delights are only ( as I observed o●…t of Aristotle ) medicinall ; for repayring the breaches and ruines of our decayed Natures ; for animating and refreshing our languishing spirits ; for preserving our selves in a good ability to execute Offices of a higher Nature ; for furnishing the World with a succession of men , which otherwise the greedines of mortality would in short time devoure . These are true and intended ends of those Delights , and when they once transgresse these bounds , they begin to * oppresse Nature , weaken and distempe●… the Body , clog the mind , and fill the whole man with satiety and loathing , which is the reason ( as was even now noted ) why men too violently carried away with them , are presently over●…loyed with one kind , and must have variety to keep out loathing : which Tacitus observes in that monster of women Messalina , facilitate adulterorum in fastidiu●… versa ad incognit as libidin●…s pr●…stuebat , that loathing more easy and common sinnes , shee betooke h●… selfe to unnaturall lusts , and I verily think is particularly intended by S. Paul , Rom. 1. 26. A second effect of Ioy is Opening and Dil●…tion of the heart and countenance , expressing the serenity of the mind , whence it hath the name 〈◊〉 Latitia , as it were a broad and spreading Passio●… ▪ Now the reason of ▪ this motion occasioned 〈◊〉 Ioy , is the naturall desire , which man hath to 〈◊〉 united to the thing wherein he delights to make way and passage for its entrance into him . And hence wee find in this Passion an exultation and egresse of the spirits , discovering a kind of loosenesse of Nature in her security , doing many things not out of resolution , but instinct and power transporting both mind and body to sudden and unpremeditated expressions of its owne content : For of all Passions , Ioy can be the least dissembled or suppressed , nam ga●…dio Cogendi vis inest , saith Pliny ▪ it exerciseth a kind of welcome violence and tyranny upon a man , as we see in Davids dancing before the Arke ▪ and the lame Mans walking , and leaping , and praising God , after hee had been cured of his lamenesse . And this diffusion of the spirits sheweth both the haste and forwardnesse of Nature , in striving as it were to meet her Object , and make large roome for its entertainment , as also to dispell and scatter all adverse humours that would hinder the ingresse of it , and lastly to send forth newes as it were through the whole province of nature , that all the parts might beare a share in the common Comfort . Thirdly , those noble Delights which arise from heavenly causes , doe withall cause a sweet thirst and longing in the Soule after more , as some colours do both delight the sight and strengthen it : For while God is the Object , there cannot bee either the satiety to cloy the Soul , nor such a full comprehension as will leave no roome for more . Thus they who delight in the fruition of God by Grace , doe desire a more plentifull fruition of him in glory ; and they that delight in the sight of Gods ▪ Glory ▪ doe still desire to be forever so delighted . So that their Desire is without Anxiety ▪ because they are s●…tiated with the thing which they do●… desire , ●… and their 〈◊〉 is without lo●… ▪ thing ; because still they desire the thing wherwith they are s●…tiated ; they desire without Griefe , because they are replenished ; and they are replenished without wearinesse , because they desire still ; they see God and still they desire to see him : they enjoy God , and still they desire for ever to enjoy him : they love and prayse God , and make it their immortall businesse still to love and prayse him : Et quem semper habent , semper haberevolunt . Whom they for ever have , with love yet higher To have for ever , they do still desire . * Divine Ioy is like the water of Aesculapius his Well , which they say is notcapable of put●…ifaction . Fourthly , Delight whettoth and intendeth the actions of the Soule towards the thing wherein it delighteth ; it putteth forth more force , and more exactnesse in the doing of them , because it 〈◊〉 the mind of all those dulling Indisposition●… which unfitted it for Action . And for this reason h●…ppily it i●… , that the 〈◊〉 used * Musicke in their Warres to refresh and delight Nature : For Ioy is in stead of recreation to the Soule , it wonderfully disposeth for busines . And those Actions which Nature hath made ne●… , it hath put pleasure in them , that thereby Men might be quickned ●…nd excited unto them ; * and therefore Wisemen have told us that pleasure is , Sal & 〈◊〉 vit●… . The Sawce which seasoneth the Actions of men . Lastly , because the Nature of man is usually more acquainted with sorrowes , then with pleasures , therefore whither out of Conscience of guilt , which deserves no joy , or out of experience , which useth to finde but little joy in the world , or out of feare of our owne aptnesse to mistake , or out of a provident care , not to close or feed upon a Delight , till we are fully assured of our Possession of it , and because usually the Minde after shaking is more setled , whether for these or any other reasons , we see it usually come to passe , that vehement joy doth breed a kinde of jealousie and unbeliefe , that sure ●…he thing we have is too good to be true 〈◊〉 and that then when our eyes tell us , that they see it , they doe but 〈◊〉 and deceive us , as Quod nimi●… volumu●…●…aud facile credimus : The things which we desire should be , We scarse beleeve when we doe see . So I●…cob when he heard that his sonne Ioseph was alive , fainted ▪ being astonished at so good newes , and could not beleeve it . And when God restored the Iewes out of captivity , they could thinke no otherwise of it then a●… a dreame . And Peter when he was by the Angel delivered out of prison , tooke it for a vision only , and an apparition , and not for a truth . And lastly , of the Disciples after Christs resurrection , when he manifested himselfe to them , it is said , That for very joy they beleeved not , their feares keeping backe , as it were , and questioning the truth of their joyes , Omnia tuta timens , not suffering them too hastily to beleeve what their eies did see . As in the Sea when a storme is over , there remaines still an inward working and volutation , which the Poet thus expresseth , Vt si quando ruit , debell at asque reliquit Eurus aquas , pax ipsa tumet , pontumque jacentem , Exanimis jam voluit hyem●… . — As when a mighty tempest doth now cease , To tosse the roaring Billowes , even that peace Doth swell and murmurre , and the dying Wind On the calm'd Sea leaves his owne prints behind . Even so in the Minde of man , when it's feares are blowne over , and there is a calme ▪ upon it , there is still á motus trepidationis , and a kinde of sollicitous jealousie of what it enjoyes . And this unbeleefe of joy is admirably s●…t forth in the Carriages of Penelope , when her Nurse and her sonne endevoured to assure her of the truth of Vlysses his returne after so many yeares absence by the Poet , in which doubting she stil persisted , till by certaine signes Vlysses himselfe made it appeare unto her , whereupon she ex●…used it after this manner . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My deare Vlysses let it not offend , That when I saw you first , I did suspend My love with my beliefe , since my faint brest When first with those glad tidings it was blest , Trembled with doubts , lest by such forged lies Some crafty , false pretender might devise To have ensna●…'d me , and with these false sounds , Defiel'd my love , and multiplied my wounds . CHAP. XXII . Of the Affection of Sorrow , the Object of it evill , sensitive , Intellectuall , as present in it s●…lfe , or to the mind , by memory , or suspition , particular causes , effects of it . Feare , Care , Experience , Erudition ▪ Irresolution , Despaire , Execration , Distempers of Body . THe opposite Passion to this of Delight , is Griefe and Sorrow , which is nothing but a perturbation and nnquietnesse wrought by the pr●…ssure of some present ●…vill , which the mind in vaine strugleth with , as finding it selfe alone too impotent for the conflict . Evill I say either formally , as in sinne , or paine , present , or feared : or privatively , such as is any good thing which we have lost , or whereof we doe despaire , or have beene disappointed . And this is in respect of its object as the former Passion , either Sensitive or Intellectuall . Sensitive is that anguish and distresse of Nature which lyet●… upon the body . A Passion in this sense little conducing to the advancement of Nature , being allwaies joyned with some measure of its decay , but onely as it serves sometimes for the better fortifying it against the same or greater evils , it being the condition as of corporeall delights , by custome to grow burdensome and distastefull , so of paines to become easie and familiar . The other and greater Griefe is Intellectuall , which in Solom●…us phraise is , A wounded spirit ; so much certainely the more quicke and piercing , by how much a spirit is more vitall then a body , besides the anguish of the soule , findes alwayes , or workes the same sympathy in the body , but outward sorrowes reach not ever so farre , as the spirituall and higher part of the soule . And therefore we see many men out of a mistake , that the distresse of their soules hath beene wrought by a union to their bodies , have voluntarily spoiled this , to deliver and quiet that . The causes of this Passion , are as in the former , whatsoever hath in it power to disturbe the mind by it's union thereunto . There are then two Conditions in respect of the Object , that it be Evill and Present . Evill first , and that not onely formally in it selfe ; but apprehensively to the understanding . And therefore wee see that many things which are in their Nature Evill ; yet out of the particular distemper of the Mind , and deceitfulnesse in them , may prove pleasant thereunto . And this is the chiefe Corruption of this Passion , I meane the misplacing , or the undue suspending of it : For although strictly in its owne property , it be not an advancement of Nature , nor addes any perfection ; but rather weakens it ; yet in regard of the reference which it beares either to a superior Law , as testifying our Love unto the Obedience , by our griefe for the breach thereof : or to our consequent Carriage and Actions , as governing them with greater Wisedome and Providence , it may bee said to adde much perfection to the mind of man , because it serves as an inducement to more cautelous living . The next Condition in respect of the Object , is , that it be Present , which may fall out either by Memory , and then our Griefe is called Repentance : or Fancy and Suspition , and so it may be called Anx●… of Mind : or by Sense and present union , which is the principall kind , and so I call it Anguish . For the first , nothing can properly and truly worke Griefe , by ministry of Memory , when the Object or Evill is long since past ; but those things which doe withall staine our Nature , and worke impressions of permanent deformity . For as it falleth out , that many things in their exercise pleasant , prove after in their operations offensive and burden some : so on the other side many things which for the time of their continuance are irkesome and heavy , prove yet after occasions of greater Ioy. Whether they be means used for the procuring of further good . Per varios casus , per tot discrimina rerum 〈◊〉 in Latium , sedes ubi ; &c. Through various great mishaps & dangers store , We hasten to our home and wished 〈◊〉 ▪ Where fates do promise rest , where Troy revives , Only reserve your selves for better lives . Or whether they b●… Evils which by our Wisedome we have broken th●…ough and avoided ; — sed & 〈◊〉 olim 〈◊〉 i●…vabit . When we are arrived at ease , Remembrance of a strome doth please . The Objects then of Repentance are not our passive , but our active Evils : not the Evils of suffering , but the Evils of doing ▪ for the memory of afflictions past , represent●… unto us Nature loosed and delivered , and should so much the more increase our Ioy , by how much redemption is for the most part a more felt blessing than Immunity ▪ but the memory of sinnes past represents Nature obliged , guilty , and imprisoned . And so leaves a double ground for Griefe , ●…he staine or pollution , and the guilt or malediction a deformity to the Law , and a curse from it . It would be improper here to wander into a digression touching Repentance , only in a word it is then a Godly Sorrow , when it proceeds from the memory of Evill ; not so much in respect of the punishment as of the staine . When we grieve more because our sin hath made us unholy , then because it hath made us unhappy ; and not only because we are runne into the danger of the Law , but because we are run out of the way of the Law. When it teacheth us to cry , not only with Pharaoh , take away this Plague ; but with Israel in the Prophet , take away Iniquity . Concerning Griefe of Preoccupation , arising out of a suspitious Feare and expectation of Evill , I know not what worth it can have in it , unlesse haply thus , that by fore-accustoming the Mind to Evill , it is the better strengthned to stand under it : For Evils by praemeditation , are either prevented or mitigated , the Mind gathering strength and wisedome together to meet it . And therefore it is prudent advise of Plutarch , that wee should have a prepared Minde , which when any Evill falleth out , might not be surprised by it . To say as Anaxagoras did when he heard of the death of his Sonne , sciome genuisse mortalem , I know that I be ▪ gat a mortall Sonne . I know that my riches had wings , and that my comforts were mutable . Preparednesse composeth the Minde to patience . Vlysses wept when he saw his Dogge , which he did not when he saw his Wife : he came prepared for the one , but was surprised by the other . Hunc ego si potui tantum sperare dolorem , Et perferre soror potero . Had I foreseene this Griefe , or could but feare it , I then should have compos'd my selfe to beare it . Which is the reason why Philosophers prescribe the whole course of a Mans Life , to be only a meditation upon Death ; because that being so great an Evill in it selfe , and so sure to us , it ought to be so expected , as that it may not come sudden , and find us unprepared to meet the King of Terrour . For it is in the property of custome and acquaintance , not only to alleviate and asswage evils ( to which purpose Seneca speakes , perdidisti tot mala si nondum misera esse didicisti , thou hast lost thy afflictions if they have not yet taught thee to be miserable ) but further as Aristotle notes , to work some manner of delight in things , at first troublesome and tedious ; and therefore hee reckoneth mourning amongst pleasant things , and teares are by Nature made the witnesses as well of Ioy as of Griefe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He kist the shore , fast teares ran from his eyes , When he his native Countrey first espyes . And Seneca ( whither Philosophically or Rhetorically ) observes , that obstinacy and resolvednesse in griefe , doth so alter the nature of it , ut fiat tandem infelicis animi prava voluptas dolor . That at length it turnes into a kind of pleasant paine , sure I am the Apostle biddeth us count it Ioy , when wee fall into temptations . The last presence of Grief was Reall , when some ponderous evill either of Affliction or of Sinne , the losse of some good wherein we delighted , the disappointment of some hope whereon we relyed meeting with impotency in our selves , to remove what we suffer , to recover what wee lose , to supply what we want , doth bruise and lie with a heavy weight upon the tenderest part of Man , his Soule and Spirit . And in this I cannot find considered meerly in it selfe any worth at all ( it being nothing else but the violation and wounding of Nature ) but in order to the effects which it produceth , it may have sundry denominations , either of a serviceable , or of a corrupt affection . I shall but briefly name them , and passe over to the next . The profitable effects are principally these : First , as it is an instrument of publique administration & discipline . It is as it were both a Schoolmaster and a Phisitian , to teach and to cure : so the Philosopher telleth us , that by pleasure and pain , Children are trained up unto Arts and Sciences , the Rod being unto the Mind , as a Rudder unto a Ship : so the Prophet David putteth chastisement and instruction together : Blessed is the man whom thou chastenest , and teacheth out of thy law , and again , ●…t is good for me that I have been afflicted , that I might learne thy Commandements . Therefore God the Law in the Wildernesse , where the people were in want and under discipline : to note that Griefe is a good instrument unto learning ; for after in their prosperity they would not heare . And as it is a means to teach , so it is a means to cure too ; for therefore paine is usually made the matter of punishment , that as Men offend by sinfull pleasure , so they may bee amended by wholsome sorrow . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cures are usually wrought by contraries . Againe , it doth by Experience strengthen and harden , making both wise and able , for enduring further calamities , quos Deus a●…at , indurat & exercet . God exerciseth and traineth those whom he loves , bringing them up non in delicijs sed in castris , not in Paradise , but in a Wildernesse . Now as the Philosopher speaketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Experience is a kind of fortitude and armour , whereby a man contemneth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many things which are indeed , but terriculamenta , skar-crowes to ignorant and weake minds . Wheras when paines have wrought patience , and patience experience of an issue and escape , that experience armes the Soule unto more patience in new assaults . For if Gold were a rationall creature , having past through the fire and kept its own Nature unviolate , it would never after be the lesse afraid of the fire . And as Plutarch excellently speaketh , A wise Man should be like gold , to keep his Nature in the fire . Strangers dislike many things in a place , which those , that are home-born , and used unto , do easily digest : thus the Apostle argueth , God hath delivered , and doth deliver ; therefore he will deliver . So Vlysses in Homer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I 'le beare with a firme mind , what ere comes more , Having endur'd so many Griefes before . And elsewhere on the same manner he incouraged his companions on the Sea. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Sirs , w' are not now to learne what sorrowes are , Having felt so many ; and this now by farre Comes short of that which we endured then , When the proud Cyclops shut us in his den : Yet that we scap't , he of his prey did misse , Hereafter we shall joy to think of this . * Thus as Iron which hath passed through the fire , being quenched , is harder than it was before : so the Mind having passed through troubles , is the more hardened to endure them againe . And therefore it is wise advice which learned Men give , to let Griefes have a time to breath , and not to endeavour the stopping of them , while they are in Impetu , and in their first rising . As Phisitians suffer humours to ripen , and gather to some head , before they apply medicines unto them . When time hath a little concoted Griefe , and experience hardened and instructed Nature to under it . It doth then willingly admit of those remedies , which being unseasonably applyed it rejecteth and resisteth . Quis matrem nisi mentis inops in funere nati Flere vetat ? non hoc illa monenda loco est . Cum dederit lachrymas animumque expleverit aegrum , Ille dolor verbis emoderandus erit . Who would forbid a Mother then to mourne , When her Sons ashes are warme in his urne ? But when she 's cloyd with tears , & sorrow's rage Is over , Counsell then may Griefe asswage . Whereas before it doth rather exasperate than allay it . For of all Passions , this of Griefe doth lest admit of a simple cure from the dictates of Reason , except it have a time given it too , wherein it may like unto * new Wine , defervescere , slack , and come to its just temper again . The last profitable effect is feare and suspition , care or sollicitousnesse to avoid those evils which oppresse our Nature ; a cautelous discourse and consultation of reason , how it may either escape or prevent the evils which Experience hath taught it to decline , as a burnt child the fire . For all Passions so long as they collect reason , and set that on work , are of good use in the minds of Men ; and indeed , the counsels and communion of right reason alone , grounded on and guided by Religion , are only that Nepenthes and medicine against Griefe , which who so mixeth and applyeth aright , shall not spend not load himself with unusefull sorrow . Thuy as Bee●… doe poise themselves with little gravell stones , that they may not be carried away with the wind , which the Poet hath elegantly expressed : — — saepe Lapillos , Vt Cyr●…ba instabiles fluctu jactante saburra●… Tollunt , his ses●…per inania ●…bila librant . As Ships with ballace , so the little Bee With gravel's pois'd , that he may steady flee . So patience and wisedome in the bearing of one sorrow , doth keep the mind in a stable condition against any other . A man doth never over-grieve , that keeps his 〈◊〉 open to counsell , and his reason to judgement above his Passion . The evill effects of griefe commonly followes the excesse of it , and they respect the Reason , the Will , and the Body , in the Reason , it worketh distractions , irresolution , and weaknesse 〈◊〉 by drawing the maine straine of it , rather to a fearefull contemplation of it's owne misery , then to a fruitfull Discourse how to avoide it , for as the motions of a wounded Body , so the Discourses of a wounded Minde are faint , uncertaine and tottering . Secondly , in the Will , it wo●…keth first Despaire , for it being the propertic of griefe to condensate and as it were on all sides besiege the Minde , the more violent the Passion is , the lesse apparant are the Passages out of it . So that in an extremity of anguish where the Passages are in themselves narrow , and the reason also blind and weake to finde them out , the Minde is const●… ned having no Object but it 's owne pai●…e to re flect upon , to fall into a darke and fearefull contemplation of it's owne sad estate , and marvellous high and patheticall aggravations of it , as if it were the greatest which any man felt . Not considering that it feeles it 's owne sorrow , but knowes not the weight of other mens . Whereas if all the calamities of mortall men were heaped into one Storehouse , and from thence every man were to take an equall portion . S●…crates was wont to say that each man would rather choose to goe away with his owne paine . And from hence it proceedeth to many other effects , fury , sinfull wishes and ex●…rations both against it selfe and any thing , that concurred to it's being in misery , as we see in Israel in the Wildernesse & that mirror of Patience Iob himselfe ; and thus Homer bringeth in Vlysses in des paire under a sore tempest bewailing himselfe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thrice foure times happy Grecians who did fall To gratifie their friends under Troy wall . Oh that I there had rendred my last breath , When Trojan darts made me a marke for Death , Then glorious Rites my Funerals had attended , But now my life will be ignobly ended . Another evill effect is to indispose and disable for Dutie , both because Griefe doth refrigerate ( as the Pilosopher telleth us ) and that is the worst temper for action ; and also diverts the Minde , from any thing , but that which feeds it , and therefore David in his sorrow forgot to eate his bread , because eating and refreshing of Nature is a mittigating of Griefe , as Pliny telleth us . And lastly , because it weakneth , distracteth and discourageth the Minde , making it soft and timerous , apt to bode evils unto it selfe . — Crudelis ubique luctus ubique pa●…or . Griefe and feare goe usually together . And therefore when Aeneas was to encourage his friends unto Patience and action , he was forced to dissemble his owne sorrow . — Curisque ingentibus ager Spem vultu simulat , premit altum corde dolorem . Although with heavy cares and doubts distrest , His looks fain'd hopes and his heart griefes supprest . And it is an excellent description in Homer of the fidelity of Antilochus when he was commanded to relate unto Achilles , the sad newes of Patroclus death . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. When Menelaus gave him this command , Antilochus astonished did stand . Smitten with dumbnesse through his griefe and feares , His voyce was stopt , and his eyes swamme inteares . Yet none of all this griefe did duty stay , He left his Armes whose weight might cause delay . And went , and wept and ran , with dolefull word , That great Patroelus fell by Hectors sword . * In a tempest saith Seneca , that Pilot is to be commended , whom the shipwracke swalloweth up at the Sterne , with the Rudd●…r in his hand . And it was the greatest honour of Mary Mag. dalene , that when above all other , she wept for the losse of Christ , yet then of all other she was most diligent to seeke him . Lastly , in the body there is no other Passion that doth produce stronger , or more lasting inconveniences by pressure of heart , obstruction of spirit , wasting of strength , drynesse of bones , exhausting of Nature . Griefe in the heart , is like a Moath in a garment , which biteth asunder , as it were the strings and the strength thereof , stoppeth the voyce , looseth the joynts , withereth the flesh , shrivelleth the skinne , dimmeth the eyes , cloudeth the countenance , defloureth the beauty , troubleth the bowels , in one word , disordereth the whole frame . Now this Passion of griefe is distributed into many inferiour kindes , as Griefe of Sympathy for the evils and calamities of other men , * as if they were our owne , considering that they may likewise be fall us or ours which is called mercy , griefe of a repining at the good of another man , as if his happinesse were our misery : As that Pillar which was light unto Israel to guide them , was darknesse unto the Egyptians , to trouble and amaze them , which is called Envie . Griefe of b Fretfulnesse at the prosperity of evill and unworthy men , which is called Indignation , griefe of Indigence when we finde our selves want those good things which others enjoy , which we envie not unto them , but desire to enjoy them our selves too , which is called Emulation , griefe of Guilt for evill committed , which is called Repentance , and griefe of Feare for evill expected , which is called Despaire , of which to discourse would be over-tedious , and many of them are most learnedly handled by Aristotle in his Rhetoricks . And therefore I wall here put an end to this Passion . CHAP. XXIII . Of the affection of Hope , the Object of it , Good Future , Possible , Difficult , of Regular and Inordinate Despaire . THe next Ranks and Series , is of Irascible Passions , namely those which respect their Object , as annexed unto some degree of Difficulty , in the obtaining , o●… avoiding of it , the first of which is Hope , whereby I understand an earnest and strong inclination and expectation of some great good apprehended as possible to be obtained , though not by our owne strength , nor without some intervenient Difficulties . I shall not collect those prayses which are commonly bestowed upon it , nor examine the contrary extreames of those who declaime against it , making it a meanes either of augmenting an unexpected evill , before not sufficiently prevented , or of deflowring a future good too hastily pre-occupated , but shall onely touch that dignity and corruption which I shall observe to arise from it , with reference to it's Objects , Causes , and Effects . Concerning the Object or fundamentall cause of Hope , It hath these three conditions in it , That it be a Future , a Possible , a Difficult Good. First , Future , for good present is the Object of our sense , but Hope is of things not seene , for herein is one principall difference betweene divine Faith , and divine Hope , that Faith being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The substance of things hoped f●…r , 〈◊〉 ever respect to it's Object , as in some manner present and subsisting in the promises and first fruits which we have of it , so that the first effect of Faith is a present Interest and Title ; but the operation of Hope is waiting and expectation , but yet it will not from hence follow , that the more a man hath of the presence of an Object , the lesse he hath of Hope towards it , for though Hope be swallowed up in the compleat presence of it's Object , yet it is not at all diminished but encreased rather by a partiall presence , and as in Massie bodies though violent motions be in the weakest , as being furthest from the strength that impelled them , yet naturall are ever swiftest towards the Center , as nearest approaching unto the place that drawes them : so in the Hope●… of men , though such as are violent and groundle●…sse proove weaker and weaker , and so breake out at last into emptinesse and vapour . In which respect * Philosophers have called Hope the dreames of waking men ; like that of the Musitian whom Dionissiu●… deceived with an empty promise , of which I spake before : yet those that are stayed and naturall , are evermore strong , when they have procured a larger measure of presence and union to their Object , Qu●… propius accedimus ad spem fruendi eò impatientius caremus . The nearer we come to the fruition of a good , the more impatient we are to want it . And the reason is because Goodnesse is better knowne , when it is in an nearer view of the understanding , and more unite thereunto . And the more we have of the knowledge of goodnesse , the more we have of the Desire of it , if any part be absent . Besides all greedinesse is attractive , and therefore the more we know of it , the faster we hasten to it . And it is the nature of good to encrease the sense of the remainders of evill . So that , though the number of our defects be lessened by the degrees of that good we have obtained unto , yet the burthen and molestation of them is increased , and therefore the more possession we have of good , the greater is our wearine●… of evill , and the more Nature sceleth her defects , the more doth she desire her restauration . The next condition in the Object of our Hope is possibility , for though the will sometimes being inordinate may be tickled with a desire of impossibilities , under an implicit●… condition , if they were not so , yet no hope whither regular or corrupt can respect it's object under that apprehension . It worketh two passions most repugnant to this , hatred and despaire , the one being a proud opposition , the other a dreadfull flight , from that good , in which the mind perceiveth an impossibility of attaining it . Now the apprehension of possibility is nothing else but a conceit of the convenience and proportion , betweene the true meanes unto an end hoped , and the strength of those powers which are to worke or bestow them ; or if they be such ends as are wrought without any such meanes , by the bare and immediate hand of the worker ' , it is an apprehension of convenience , betwixt the will and power of him that bestoweth it . Here then because I finde not any arguments of large discourse in the opposite passion , ( unlesse we would passe sró natural or morall unto Theologicall handling thereof ) we may observe what manner of despair is only regular & allowable , I mèan that which in matters of importance drives us out of our selves , or any presumption and opinion of our own sufficiency . But that despaire which riseth out of a groundlesse unbeliefe of the Power , or distrust of the Goodnesse of a superiour Agent ( especially in those things which depend upon the Will and Omnipotency of God ) hath a double corruption in it , both in that it defiles , and in that it ruines Nature : defiles , in that it conceives basely of God himself , in making our guilt more omnipotent than his Power , and sinne more hurtfull than he is good : ruines , in that the minde is thereby driven to a flight and damnable contempt of all the proper means of recovery . Of this kind of Despaire , there are three sorts : The one Sensual , arising out of an excessive love of Good , Carnal , and Present ; and out of a secure contempt of Good , Spiritual , and Future . Like that of the Epicures , Let us eat and drink while we may , To morrow we shall die : The other Sluggish , which dis-hearteneth and indisposeth for Action , causing men to refuse to make experiments about that wherin they conclude before hand that they shall not succeed : The third Sorrowfull , arising from deep and strong apprehensions of Feare , which betrayeth and hideth the succours upon which Hope should be sustained : as in the great Tempest wherein Saint Paul suffered shipwrack ; when the Sunne and Starres were hid , and nothing but Terrour to be scene : All Hope that they should be saved , was taken away . The last condition in the object of Hope , was Difficulty , I mean in respect of our own abilities , for the procuring of the Good we hope for ; and therefore Hope hath not only an eye to Bonu●… , the good desired ; but to Auxilium too , the help which conferres it . No man waiteth for that which is absolutely in his own power to bestow upon himselfe ; Omnis expectati●… est ab extrinseco , all Hope is an attendant Passion , and doth ever rely upon the Will and Power of some superiour causes , by dependance whereupon it hath some good warrant to attaine its desires . And thus in Divine Hope , God is in both respects the Object of it , both per modum Boni , as the Good Desired , & per modum Auxilii , as the Ayde whereby we enjoy him . So that herein all those Hopes are corrupt & foolish , which are grounded either on an error concerning the Power to help in some assistants ; or cōcerning the Will in others ( as indeed generally a blinde and mis-led judgement doth nourish Passion ; ) Of the former sort , are the Hopes of base & degenerous minds in their depēdance upon second and subordinate means , without having recourse to the first supreme Cause ; which is to trust in lying vanities ; for every man is a lyar , either by Impotency , whereby he may faile us ; or by Imposture , whereby he may delude us . Of the other sort , are the Hopes of those who presume on the helps and wils of others , without ground & warrant of such a confidence ; whence ariseth a sluggish and carelesse security , blindly reposing it selfe upon such helps , without endeavouring to procure them unto our selves . And this is the difference betweene Despaire and Presumption : Hope looketh on a good future , a●… possible indeed in it selfe ; but with all as difficult to us , and not to be procured but by Industry and labour . Now Despaire leaveth out the apprehension of possibility , and looketh onely on the hardnesse : on the other side , Presumption neve●… regardeth the hardnesse , but buildeth onely upon the possibility . And this is spes m●…rtua , that dead Hope , which by the rule of opposition , wee may gather from the life of Hope , spoken of by S. Peter : For a lifely Hope worketh such a tranquillity of minde ; as is grounded on some certainty and knowledge ; it is 〈◊〉 Luminosa , a Peace springing out of Light ; but dead Hope worketh a rest grounded onely on ignorance , such as is the security of a dreaming prisoner , which is rather sencelesnesse than Peace●… and this is Ten●…brosa ●…ax , a Peace springing out of Darknesse ; for a true Peace is quiet ex fide , a beleeving rest ; but counterfeit is only quies ex somno , a sleeping or dreaming rest . The Peace which comes from a living Hope must have these two properties in it , tranquillity and serennity : otherwise it is but like the rest of mare mortuum , whose unmovablenesse is not Nature , but a curse . CHAP. XXIV . Of the causes of Hope , Want , and Weakenesse together , Experience and Knowledge . In what sence Ignorance may be said to strengthen , and Knowledge to weaken Hope : Examples quicken more than Precept . Provision of Ayds : the uncertainty of outward means to establish Hope , Goodnesse of Nature , Faith and Credulity , wise Confidence . THe next things to be confidered , are the causes of this Passion : the first impulsive cause of Hope is our Want , & our Weakenesse put together , the one driving us ad Bonum , to the Object ; the other ad Auxilium , to the Aid ( and wheresoever there is Indigence , there is Impotence likewise . ) Now in what man soever we finde these two unsupplyed , there is the root and fundamentall ground of Hope ; notwithstanding for the defects of other conditions , the creature may be carried to the quite opposite Passion ▪ out of an apprehension of an inevitable subjection unto evill , and utter banishment from the fountaine of good . So then of those three estates of man ; the estate of Fruition , which is their Sabbath and rest ; the estate of Travell , which is the day of worke , and the estate of damnation , which is the night of despaire : In the first we have the accomplishment ; in the third the finall overthrow ; in the second the exercise of our Hopes : ) because in that alone our Indigence may by Gods fulnesse be filled , and our Impotence by his Will and Power supplyed . In which respect , all men have roome for Hope to enjoy God their last Good ; though not a hope of Confidence , assurance , and Expectation , which is peculiar only unto the godly ( who alone have a present interest in his promises ; ) yet such a generall Hope as may well suffice to s●…op the mouth of any temptation , whereby we are solicited to undervalue the Power , or to conclude the unwillingnesse of God to help us . The next cause of Hope is Experience and knowledge , both in the nature of the thing hoped for , and of the means conducing to the attain ment thereof . For notwithstanding it may often fall out , that ignorance of things , and the not tryall of our strength or others opposition , or of the difficulties of the Object , may with hot and eager minds , worke presumptions of successe , and an empty and ungrounded Hope ( which is the reason why young men and drunken men are both observed by Aristotle to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men of strong Hopes ) being naturally or by distemper bold and opinionative : even as on the other side , strength and acutenesse of understanding ; because it sees so farre into the Object , workes often diffidence , slownesse and irresolution in our Hopes : as Pliny out of Thucydides observes ; and the Philosopher likewise of old m●…n , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men slow in th●…ir Hopes ; because of great experience ; ) yet for all this , if we do observe it , both the former of these proceeds from some opinion of knowledg , as the later doth from some opinion of ignorance : For of drunken men , and those whom in the same place he compares unto them , Aristotle saith , they are therefore confident ▪ quia seputant superiores , because they beleeve much in their owne strength . And of young men hee faith in the same place of his Rhetoricks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are peremptory in the opinion of their owne knowledge ; whereas , on the other side , as a ●…ame man placed upon some high Tower , can overview with his eye more ground , than hee hath hope to overrun with his feet in a whole day ▪ so men that have attained unto some good pitch of knowledge , & are withall not insensible of their own weaknes , out of the vastnes of distance which they discover between themselves and their end , doe easily frame unto themselves as narrow Hopes , as they doe large desires ; but then thi●… proceeds not from that knowledge which we have properly ▪ but only as it serves to discover unto us , how much knowledge we want . So then properly knowledge and experience is the cause of Hope ; experience I say , either of the conquerablenesse of the Object by our owne means : or of the sufficiency of the Power , and readinesse of the Will of him from whom wee expect further assistance : For a●… there is lesse casualty , and by consequence , more presumption to be had of an event of art th●…n of fortune ( the one proceeding from a gouern'd , the other from a blind and contingent cause ) so consequently there is greater hope & confidence to be given to the successe of an enterprise , grounded on experience , than of one ignorantly and rashly adventured on . Experience 〈◊〉 as the Philosopher observeth , the Root of Art ▪ 〈◊〉 unexperience 〈◊〉 of sort 〈◊〉 . Now this Experience may be such , either as our selves have had , or such as we have observed other 〈◊〉 to have ▪ 〈◊〉 which we have from our selves is the most forcible to 〈◊〉 this affection , because every man is the best 〈◊〉 of his owne abilities . And it is that which 〈◊〉 forth influence and force into all our actions ; nothing could more assure the hopes of David in his encounter with G●…liah , than an experience formerly had against creatures every way as formidable , a Lyon and a Beare , wherein notwithstanding they were the sheep of Iesse , and not of God that were endangered . Thus the eye of Faith and Hope looketh both backward upon the memory of actions past , and forward with courage and resolution on second enterprises : For though in some cases it be requisite with Saint Paul to forget that which is past , when the remembrance of it may be an occasion of sloath , wearinesse , and distrust ; yet there may a happy use be made of a seasonable memory in matters of difficulty , wherein haply our former successefull resolutions and patience may upbraid our present fears , and sharpen our languishing and sluggish Hopes . O passi graviora , was the best Argument which hee could have used to put his fellowes in confidence of that which hee added : — Dabit De●… his quoque●…inem . Since other greater griefes you have found ease , Doubt not , but God will put an end to these , And in that great battell between Scipio and Hannibal , ad a●…nem Ticinam ; though the victory by reason of the excellency of the Generall , fell to the adverse part ; yet the Romane Generall could not have used a more effectuall perswasion unto Hope , than when hee told his souldiers that they were to enter on a warre with those men who were as much their slaves as their enemies , as being such whom they had formerly themselves overcome , Cum ijs est vobis pugnandum quos priore bell●… terrâ ▪ marique vicistis . You are to joyne battell with those whom in the former warre you conquered both by Land and Sea. A strong inducement ; though that in such a case , the feare of a second overthrow would more necessitate the one , than the hope of a second victory persuade the other to courage and resolution ▪ As we see in the hot battell between the Greekes and the Trojans , when Hector had driven the Grecians into their ships , and set some of them on fire , which is thus elegantly described by Homer : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These were the mutuall motions did engage The minds of Greeks and Trojans on this rage . The Grecians all despair'd to escape the blow , Deeming themselves neer to an overthrow . But former victory in those of Troy , Kindled a Hope another to enjoy . They boldly promis'd to themselves the day , The Grecians ships to burne , and then to slay , Thus hope of victory inflam'd the one , Th' other were more inflam'd , 'cause they had none . That Experience from others , which may enliven and perfect our Hope , in the applying their examples and successes to our owne encouragements . For since the nature of most men is like that of flocks , to tread in one anothers steps ( Precidents having the same precedence to reason in vulgar judgements , which a living and accompanying guide hath to a Mercuryes finger in a Travellers conceipt ; the one only pointing too , but the other leading in the way . And as I finde it observed , that running mettall will sooner melt other of its owne kind , than fire alone : So the examples of vertue will sooner allure and prevaile with the minds of men , to frame them to the like resolutions , than a naked and empty speculation of Precepts . It hath pleased Nature to make man , not onely a morall , but a sociable creature , that so when his Hopes towards good should languish and grow slacke by any conceived prejudices against the reason of Precepts , they may againe be strengthened by the common and more obvious and common sense of examples . Segnius irritant animos demissa per aures , Quam quae sunt oculis Commissa fidelibus — Those things more sluggishly our minds excite , Which enter at the eares , than at the sight . Sight which is the sense of Example , is oftner imployed in the government of our Passions , than Hearing , which is the sense of Precept . And therefore when the Poet would sit an advise for the person of Ascanius , hee doth not bring any tedious , thorny , morall discourse ; but he works upon that affection which is most predominant in ingenuous and noble Natures . — Te animo repetentem exempla tuorum , Et Pater Aen●… , & Avanculus excitet Hector . Recont the brave examples of thy bloud , And what thou hast in them seen great and good , Let be thy Patterne , that the World may see Father and Vncle both alive in thee . For though an Argument from Example , to prop a sainting Hope be weakest in respect of convincing demonstration ; yet it is strongest , in respect of morall and persuasive insinuation , as inferring greater descredit upon a sluggish and unnecessary despaire . And therefore they were brave instructions which Agamemnon gaue unto Menelaus , when he commanded him to goe into the Army of the Grecians , and animate them unto the battell . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Run through the Army , cry , encourage all , Mind them of their Progenitors , and call Each by his Name , prayse them , and let us too What we command to others , our selves doe . It is true indeed that some men are blessed with a greater e●…cellency of gifts than others ; yet we are not to thinke that any man was ever made , as Seneca speaks of Cato , In convitium humani generis , for a reproach of mens weaknesse , rather than for an example and incouragement of their actions : or for astonishment rather than emulation unto others . This being one end of Nature , in framing men of great vertues , not onely that wee might wonder and beleeve , and know that the same things which for the greatnesse of them , are the objects of our admiration , may as well for their possibility be the objects of our Hope ; and the incouragements of our industry . The third cause of Hope , may be large furniture with , or strong dependance upon the assistant mean●… of what is hoped for Helps in any enterprize are in stead of head and hands , to advance a man●… designe , which likewise is elegantly exprest by Diomedes and S●…rpedon in Homer : — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If any second would accompany , My hopes and courage would the greater●…e : For when two joyne , the one may haply note What the other everpass'd ▪ or if he kn●…w it , His counsell would be weake , and his mind slow , When he should execute what he do's kn●…w . And according as these means , which wee rely upon , have more or lesse power or certainty in them ; they are foundations of a more Regular o●… Corrupt Hope such are wealth ▪ friends , wit , policy , power , or the like . All which can be causes onely of a hope of probability , but not of certainty ; because they are all means which are sub●…ect to 〈◊〉 age , and are also subject to the Providence of God , who only can establish and give finall security to our hopes , as being such an Assistant , in whom there is neither weaknesse nor mutability , which should move him to disappoint us . All other ayds have two ill qualities in them ; they have wings , and therefore can easily forsake us ▪ and they have thornes , and therefore if we leane too hard on them , they may chance in stead of helping , to hurt us . The best promises which earthly Aydes can make , are bounded by adouble condition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If the thing ly●… within my power to doe , And divine Providence permits it too . Here then we may discover Corruption in this Passion , when the mind ready upon every present approhension to play the Proph●…t in forecasting future events , shall out of weake grounds , and too high a conceipt of those means which it hath , so build unto it selfe peremptory imaginations for the future , as that thereby it is made in it selfe light & opinionative , and upon occasion of disappointment , is to seeke of that patience to sustaine it , which by a wise intermixtion of feare and caution might have been retained . And as there is an errour in the ●…rust and affiance , so there may be in the use of those means : For though divine Hope hath but one Anchor to rest upon , and therefore hath but one manner of being produced ; yet these lower Hopes , of which I speake , doe alwaies depend upon the concurrence of divers means , and those likewise have their reference unto divers circumstances . And therefore those which have not the wisdome of combining their Ayd●…s , and of fitting them unto casuall occurrences , may to no end nourish in themselves imaginary and empty presumptions . And this is that which maketh all worldly hopes so full of lightnesse and uncertainties , Leves spes & cer●…aminas , as the Poet calleth them ; because it may fall out , that the neglect of but some one circumstance ; the not timeing or placing our actions right ; the not accommodating our means to the variety of of occasions ; the miscarrying in some one complement or ceremony ; the having of our minds , either too light and voluble ; or too fixed and constant ▪ or too spread and wandring ; or too narrow and contracted ; or too credulous and facile ; or too diffident and suspitious ; or too peremptory , resolute , or hasty ; or too slow , anxious , and discursive ; or too witty and facetious ▪ or too serious and morose , with infinite other the like weaknesses ( some whereof there is not any man quite freed from ) may often notwithstanding the good store of other ayds , endanger and shipwrack the successe of our endeavours : so that in the prosecution of a hope , there is something alike industry , to be used as in the tryall of Mathematicall conclusions , the Mediums whereunto are so touched and dependant upon one another , that not diligently to observe every one of them , is to labour in vaine , and have all to doe againe . A fourth cause of Hope , may be Goodnesse and facility of Nature , whereby we finde a disposition in our selves of readinesse , to further any mans purposes and desires , and to expect the like from others ; for it is the observation of Aristotle , touching young men , sud ipsorum innocentiâ cateros metiuntur . Their own goodnesse makes them credulous of the like in others . For as every mans prejudice loves to find his owne will and opinion ▪ so doth his charity to find his owne goodnesse in another man. They therefore who are soft and facile to yeeld , are likewise to beleeve , and dare trust them whom they are willing to pleasure . And this indeed is the Rule of Nature , which makes a mans selfe the Patterne of what it makes his Neighbour the Object . Now from this facility of Nature proceeds a further cause of Hope ; to wit , Faith and Credulity , in relying on the promises which are made for the furtherance thereof : For promises are obligations , and men use to reckon their obligations in the Inventory of their estate : so that the promises of an able friend , I esteem as part of my substance . And this is an immediate Antecedent of Hope , which according as the Authority whereon it relles , is more or lesse sufficient and constant , is likewise more or lesse evident and certaine . And in these two , the Corruption chiefly is not to let Iudgement come betweene them and our Hopes . For as he said of Lovers , we may of Hopes too , that oftentimes sibi somnia fing●…nt , they build more upon Imagination than Reality . And then if what Tacitus speakes in another sense , fingunt , creduntque if our facility faine assistances , and our credulity rely upon them , there will issue no other than Ixious Hope , a Cloud for Inno. And therefore Aristotle out of an easinesse to Hope , collects in young men , an easinesse to be deceived , credulity very often m●…ets with Impostures . And hee elsewhere placeth credulous , modest , quiet and friendly men amongst those who are obnoxious to injuries and abuses . Proud and abusive men making it one of their pleasures to delude and mislead the ingenuity of others : and as once Apelles , to deceive the expectation of another with a Curtaine for a Picture . The last cause ( which I shall but name ) of Hope , is wise confidence , or a happy mixture of boldnesse , Constancy , and Prudence together ; the one to put on upon an enterprize ; the other , to keep on when difficulties unexpected do occurre ; and the third , to guide and mannage our selves amidst those difficulties : For as he said in studies , so wee may in actions likewise ( when thus swayed and ballanced ) Altiús ●…unt , qui ad sum●…a ●…ituntur . The further wee set our aimes , the more ground wee shall get , and then , — Possunt quia posse videntur ▪ When a man thinks , this I can doe , By thinking , he gets power too . And unto this doth the Historian attribute all the successe of Alexanders great victories , Nihil aliud quā benè ausu●… vana contemnere , his confidence judging them feacible , did by that means get through them . And though it was vehterous ; yet as the case might be , it was wise counsell which we finde in the same Historian , * Audeamus quod credi , non potest ausuros nos , eo ipso quod difficillimum videtur , facillimum erit . Let us shew our courage in adventuring on some difficult enterprize , which it might have been thought wee would not have attempted , and then the very difficulty of it will make it the more easie : For our enemies will conclude that our strength is more than they discover when they see our attempts greater than they could suspect . Thus men teach children to dunce in heavy shooes , that they may begin to conquer the difficult in the learning of the Art. And therfore the Philosopher telleth us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bold men , are men of Hope ; for boldnesse suffers not a man to be wanting to himselfe : and there are two Principles which incourage such men upon adventures ; the one , audentes fortuna invat . That resolution is usually favoured with successe ; or if it misse of that * Magnis tamen exidit ausis ; yet the honour of attempting a difficulty , is more than discredit of miscarriage in it . CHAP. XXV . Of the Effects of Hope : Stability of Mind : Wearinesse , arising not out of Weaknesse , Impatience , Suspition , Curiosity ; but out of Want , Contention , and forth-putting of the Mind . Patience under the Want , Distance , and Difficulty of Good desires , Waiting upon Ayde expected . THe Effects of Hope follow , which I will but name : The first is to free the Mind from all such Anxieties as arise out of the Floating , Instability , and Fearefulnesse thereof : For as the Philosopher telleth us , Fearefull men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hard of Hope : and in this property , Hope is well compared unto an Anchor ; because it keeps the Mind in a firme and constant temper , without tottering and instability : for though there be but one Hope joyned with Certainty as depending upon an immutable promise all other having ground of Feare in them ; yet this should be only a Feare of Caution , not of Iealousie and Distrust ; because where there is Distrust in the means , there is for the most part Weaknesse in the use of them ; and hee who suspects the Ayde which he relyes on , gives it just reason to faile and to neglect him . And therefore Aristotle hath set Hope and Confidence together , as was before noted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Good Hope is grounded on a Beleefe , and alwaies worketh some measure of Affiance in the means unto it . A second Effect of Hope , is to worke some kind of Distaste and Wearinesse in our present condition , which according as it is good or evill , doth qualifie the Hope from whence it ariseth : for there is a distaste that ariseth out of Weaknes ; like that of Iob , My Soule is weary of my life ; I am a burthen unto my selfe . Another that ariseth out of Want , That which ariseth upon Weaknes is a fickle and unconstant mutability of the Mind , whereby it desireth a continuall change of condition : which affection is wrought either out of Impatiency of opposition ; whence the Mind upon the first difficulty which it meets with , is affrighted and discouraged ; or out of a Sharpnesse of Apprehension , discovering Insufficiency in that wherein it desired content ; or out of an Errour , and too high Estimation fore conceived , which in the tryall disappointing our Hopes , and not answering that Opinion , begins to be neglected as weake and deceitfull : or lastly , out of Curiosity and Search , when wee suppose that those things which cannot in their nature , may at least in their varieties , number , yeeld some content : and as Sands , which are the smallest things asunder ; yet being united , grow great & heavy : so these pleasures , which are alone light and worthlesse , may by their multitude bring weight & satisfaction with them . Although herein the Minde is likely most of all to find Solomons Vanity ; the Vnion of things subordinate , and which have no Cognation each to other ( which is the property of worldly delights ) working rather Distraction than Tranquillity in the Mind ; this Wearinesse then which springeth from the Vnstaydnesse and Impotency of our affections , is not that which I make the Effect of a proper Hope ( as being an opposite rather to true contentment of Mind , a vertue established , and not overthrowne by Hope ) the Wearinesse then , which is wrought by the forecast and providence of a Minde possessed with Hope , is that which is grounded upon the knowledge and feeling of our emptinesse and wants , which therefore we long to have removed : like that of David , W●… is me that I am constrained to dwell in Mese●…h ; wherupon followeth , The third Effect of Hope , which is an earnest contention of the Minde , in the pursuit of that Good , which should perfect our Natures , and supply our Wants . And this desire Saint Paul calleth Gemitus Creatura , the Groaning of the Creature : which is set downe as a Consequence of the Earnest Expectation of the Creature : and indeed there is not any Passion , which doth so much imploy , and so little violate Reason , as this of Hope doth , it being an exciting Passion , which moveth every Principle to its proper and speedy operation for gaining that perfection which the Mind so earnestly breathes after ; & the want wherof doth work such weaknes in it . The last Effect of Hope , is a Contented Repose and Patience of the Mind , resting it selfe in a quiet Expectation of the things hoped for , and yet not exhibited . And this Patience is threefold ; a Patience under the Want ; a Patience under the Distance ; and a Patience under the difficulties of our desired Good ; which holds especially in these Hopes ( and those are almost all ) which depend upon the will and disposition of another , whose pleasure it behooveth us in matters which are not of debt and necessity , rather to attend , than by murmuring and discontent to provoke him , and disappoint our selves . Hasty therefore and running Hopes are as improper in their Nature , as they are commonly vaine and empty in their successe . Hee that Beleeves , and must by Faith depend upon Externall help , must not make haste , but be content to have his Expectations regulated , not by his owne greedinesse , but by anothers will. CHAP. XXVI . Of the Affection of Boldnesse . What it is . The Causes of it , strong Desires , strong Hopes , Aydes , Supplyes , Reall , or in Opinion . Despaire and Extremities , Experience , Ignorance , Religion , Innocency , Impudenc●… , Shame , Immunity from danger , Dexterity of Wit , strength of Love , Pride or greatnesse of Mind and Abilities . The Effects of it , Execution of things advised , Temerity , &c. SO little in love hav●… I e●…er bin with this affection of 〈◊〉 ( as I find it mannaged by many , who make no other use of it , then children do of straw , with which they stuffe empty clothes , that they may looke like men ) as that when first I writ this Tractate , I passed it over rather as a Vice , than an Affection of the Soule , and said nothing of it . And being no more friends with it now then I was then , I should be contented to have left it out still . But that I would not have the Treatise defective in such a member , whereof there may be so good and so ill use made , as experience sheweth us there is of this . For as * Plutarch notes of Aegypt , that it bringeth forth multa vene●…a , & multa salubria , many Good things , and many Bad : like those Creatures , some parts wherof are poyson , and others restorative : so may wee say of the Men in whom this Affection is predominant , that they are usually Instruments either of much Good , or of much Evill to the places that nourish them : as once Thomistocles his Tutor said of him . The best mixture that I can call to mind of this Passion , was in Hannibal , of whom the Historian tels us , That he was marvellous 〈◊〉 to put upon Dangers ; and yet marvellous Wise in managing of them : His courage not working Temerity , nor precipitating his resolutions : And his counsell not working slownesse , nor retarding his courage . Boldnesse then or Confidence , is ( as the Philosopher describes it ) a Hope joyned with fancy and opinion , that those things which are safe for us , are neer at hand ; and those which are hurtfull , either are not at all , or are a farre off , and cannot suddenly reach us : Or it is an Affection whereby we neglect Danger for the procuring of some difficult and Good thing , which wee earnestly desire and hope for , in Confidence to overcome and breake through that danger : For Confidence of Victory is that which maketh a man boldy to prosecute the Danger which opposeth him in his Hopes of Good. So that two things belong unto the formality of this Passion . 1. Vehemency of Hope , whatsoever strengthneth that , causeth this , as Power , Experience , Friends , neerenes of Ayds , and the like . 2. Exclusion of Feare , whatsoever removeth that , increaseth this : As Distance from Danger , Freenesse from Enemies , Cleernes from Injuries , &c. The Object of this Passion is twofold . The Primary and Principall Object is some difficult worke under the Relation of a needfull Medium , to the obtaining of a Good vehemently Desired and hoped for . The secondary Object , is some Evill and Danger , which standing between our Hope , and the Good for which we Hope , is by the v●…hemency of our Hope , as it were removed and despised in our Eyes , Good earnestly desired , and Evill confidently despised , are the things about which this Affection is conversant . The Causes of this Affection are so many the more , because it is apt to be excited by clean contrary Reasons . The fundamentall and principall Cause of it , is strength of Desire , working vehemency of Hope , and impatiency of Resistance , or Restraint from the thing desired : For Lust when it hath once conceived , will at last bring forth and finish , and rush forward to that after which it longeth , which the Philosopher calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Saint Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a pouring out of Passion , and the Prophet a Breaking forth and violent Eruption , a rash and Head. strong praecipitancy , which like a Torrent venters upon any thing that withstands it . The Philosopher instanceth for this particular in adulterers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Who adventure on many bold Attempts for the satisfaction of their Lust. But because where there are strong Desires , there may be weake Hopes , and great Feares , The one Discouraging , the other Deterring from the Prosecution of them , therefore to the emboldening of those Desires , other particular Causes doe usually concurre . Some whereof I shall enquire after . 1 Then strong Hopes , and Ready , Present Aydes and supplies proper to the End , which we would advance are Excellent meanes to generate Boldnesse . Great Aydes as the Catts Vnum magnum , or many Aydes , that if one faile another may Hold. As greatnesse of wealth , friends , power , strength . And these in a Readinesse and ●…re at hand . ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ as the Philosoper expresseth it , as the Trojans being besieged when 〈◊〉 with his Armie drew neare , gathered cou●…ge above their feares . — Clam●…rēm ad sydera tollunt , Darda●…idae muris ; spes addita suscitat Iras Tela ma●… Iaciunt . They all climb'd up the wals , thence fill'd with ▪ joyes , Shouted as loud , as if they meant the noyse Should wake the Stars , hopes added stir'd up Ire And their Dar●…s flew as swift as any fire . And in Scriptures we are often quickened unto courage against the Difficulties of our Christian Warfare by the Greatnesse and the nearenesse of the Aydes , and the Reward which we Hope for . Yea , so strong a power hath Hope over the Resolutions of men that even the froth , and dreame , and fancy of it in drunken men , maketh them as the Philosopher noteth marvellous ventrous upon dangers , which Reason and sobriety would have taught them to feare . Solomon tels us of a Drunkard lying on the Top of a Mast , and I have my selfe seene a Drunken man climbe to the Top of a Steeple . Which boldnesse proceedeth in such men from weaknesse and wilfulnesse of selfe-conceit , and Opinion , for com monly that strength , which a Drunken man looseth in his Reason , he gathers in his fancy , and as his judgement weakens , his Opinion encreaseth . And we shall never finde men more confident in their affirming , then when they know not what they affirme . Now upon this Ground , that Hope is the great Quickner unto Courage , It was , that Alexander used it as an Argument to his Souldiers against the Persian , when he saw them come into the field cloathed so richly , that their Armes were much rather a Prey to the Greekes , then a Defence unto themselves , in which respect Homer thus derides Amphimachus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In glitering Gold , like a faire Damsell , clad He came to fight : Vaine man why art so mad To thinke that Iron is kept backe by gold ? Thou bring'st the price , for which thy selfe art sold. And yet upon a contrary Reason , I finde one of the greatest and wisest Commanders of the world Iulius Casar , requiring of his Souldiers to carry Gold about them that the feare of loosing that , might make them the more constant to their Resolutions . Contrary unto this we shall often observe , that Despaire and Extramities doe put men upon bold adventures . As no men fight more desperately then Cowards when they cannot flie , as the Historian noteth a of Cu. Pis●… a Confederate of 〈◊〉 ▪ that by poverty he became desperate , and thereby emboldened unto that attempt , wherein he might either rise by the ruine of others ( having neither merit nor Hope to rise by their favours ) or at least not be ruined without company . b As that which shakes a Tree , doth often serve to settle and fasten it : So many times dangers and c extremities doe excite strength , as in the height of a Fever or Frenzie , men shew more strength and agility of body , then in their per●…ectest Health . And as they say of d Beasts , they bite with more venome and indignation when they are wounded , and ready to die . And therefore Homer expresseth the Dying of wounded Enemies by biting of the Ground ; so utmost extremities of miseries make men put out the more boldnesse in either Revenge o●… new Attempts , because they may be better , but they cannot be worse . a And it is a kinde of Impunity to be so low as that a man hath not a condition to fall from . b M●…riensque recepit . Quas n●…llet victur●…s aqu●…s . In a famine a man will eat and drinke that which in plenty he could not have the courage to looke on . And this cause of boldnesse is thus expressed by the Poet when he sheweth how the Youth of Troy , seeing their Citie burnt and sacked , grow unto a Desperate Resolution . Si●… Animi●… Iuvenum fur●…r addit●… ▪ ●…de 〈◊〉 R●…ptores atra in Nebula qu●…s impr●…ba ventris Exeg●… 〈◊〉 rabies , cat●…que 〈◊〉 Faucib●… e●…pectant siccis , per Telaper hostes Vad●…mus hand dubi●… in 〈◊〉 — Thus youth did rage despairing of their lives , Like Wolves of Prey whom extreame hunger drives From their yong thirsty whelps , through darkest sterms ; Through darts and foes we rush an our owne harmes And being sure to die dare that , which feare With Hope of Life would force us to forbe●…e . Another cause of Boldnesse is Experience , when a man hath often done a thing with successe , often seen Dangers and escaped them . As Marriners at sea , found other men , upon as small hopes as he himselfe hath ▪ to goe through the like matters without doubt or hesitation . For examples doe put Life , Hope , and Emulation into men , as we noted before , and we are encouraged sometimes rather to a erre in good company , then to goe right alone , and this Argument Aentas used in the Poet. V●…s & scylla●…m rabie●… , penitusque sonantes accestis sc●…pulos , V●…s & Cyclopea saxa , Exper●… : revocate A●…mos , mastumque tim●…rem M●…tite — You by Charibdis , and by S●…ylla say●…'d , Where waves through r●…ks did sound , nor hath prevail'd . ' Gatust you , that w●…rser Rocke the Cyclops denne , Then cast off feares , and shew your selves brave men . And a●… Experience , so on the contrary side Ignorance is as usuall ●… cause of Confidence , as we see Children will put their finger in the fire , and play with Serpents , as not acquainted with any hurt they can doe for them . We may too often meet with men like waters or vessels , which the shallower and emptier they be , doe make the lowder noyse , and make use of other mens Ignorance to gaine Boldnesse and Credit to their owne . To which purpose it is a grave expression of the Poet. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Th●…se whom wise men know for D●…ll With vulgar ●…ares are wondrous Musicall . And as Flies are esteemed very Bold Creatures , because they often returne to the same place : so the boldnesse of these kinde of Speakers is usually discovered in vaine and emptie Tautologies , which is the reason why ( as the Orator noteth ) they are usually more copious then far Learnedner men , Quia doct is est Electi●… & modus , because able Speakers use choice and Iudgement in what they produce . Another Cause of Boldnesse in attempts may be Religion , and a Confidence of Divine Direction unto what we doe . Ithu his pretence unto zeale , was that which caused him to walke furiously . And in this case as the Historian speakes , Melius vatibus quam Ducibus parent . Men are ap●…er to be led by their Prophets then by their Captaines . And we finde when God would encourage his People in their warres , he gave them signes and assurances for their faith to relie upon above their feares that where Reason saw cause of Doubting , Faith might see all Defects supplied in God , so to Gideon ▪ to Ahaz , to Hezekiah , and others , and the Church complaines of the want of them in their times of Calamity . We see not our signes , neither is there amongst us any Prophet , or any one that knoweth how long . When I●…suah did fight , Moses did pray , and Israel was more encouraged by the intercession of the one , then by the valour of the other . And the Philistines were never more affrighted , then when Israel brought forth the Arke of God against them , for as Ajax said in the Poet , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — If God will fight , He can make weak men put the strong to flight . And therefore Tolumnius the Soothsayer having received happy Auguria , doth thereupon grow to Resolutions of courage . Hoc erat , Hoc votis , inquit , quod saepè petivi , Accipio , agnocosque Deos ; me , me duce , ferrum Corripite ò Rutili . This , This is that which in my chiefest thought I still desir'd , and now finde what I sought ; The Divine Tokens ●…embrace and see ▪ Come Souldiers , Take your swords and follow me . Unto this Head of Religion belongeth Innocency , as a most excellent cause of Boldnesse ; for the Righteous is bold as a Lyon , which careth not though a multitude of Shepheards come out against him . And the Philosopher tels us that they who have done no wrong unto others , are confident of successe in their Attempts , beleeving that they shall finde no Enemies , because they have provok'd none . A notable Example , whereof wee have in M. Publius Furius the Roman Consul , who was so confident of his owne Integrity in publike Administration , that being deputed by lot to governe the Province of Spaine , hee chose the two bitterest Enemies that he had in the City to be Coadjutors with him in that Dispensation . Whereunto may be added the Answer which Drusus gave to him who would have contrived his house for secrecie , when hee told him that hee could wish his house were pervious and transparent that his privatest Actions might be seene in publick . And as Religion and Innocencie , so on the other side Deboishnesse and Desperatenesse of living doth implant a marvellous Boldnesse in the Mindes and faces of men , when they have no Modesty or shame to restraine them . As we see in Gypsies , Parasites , Jugglers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neurospastae , and such like . And therefore such kinde of men both in Scripture and in other writings , are said to have faces of brasse and necks of Iron , whorish and impudent foreheads that cannot blush or be ashamed ; and these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we shall finde for synonymies and of equall signification , whereof the former signifie Despaire , Impudence , and the other Boldnesse . Againe , as Impudence , so Shame and feare of Disgrace is a great Cause of Boldnesse , in vertuous and honourable Attempts ; for there is no Man of generous principles , but will much rather chuse an honourable danger than a sordid safety , and adventure his Person before hee will shipwrack his honesty or good name , choosing ever to regulate his Behaviour rather by a morall than a naturall feare , to give an account of himselfe rather to those that love his vertues , than to those who love his fortunes . In one word standing more in awe of mens Hearts than of their Hands , and shunning more a Iust Reprehension than an Vnjust Injury . And to this purpose it is gravely observed by the Historian , that the dishonour which the Romans suffered , ad furcas Ca●…dinas , was that which procured their adversaries a bloudy overthrow afterwards , quia Ignominia nec Amicos parat , nec Inimicos t●…llit . Their saving of the lives of the Romans to bring Ignominy upon them , being esteemed not a benefit , but a scorne : a very like example we have hereunto in the servants of David , abused and put to shame by Ha●…un the sonne of Ammon . And thus the Poet expresseth the courage of Dares revived by the fall which hee had from Entellus : At non tardatus casu , nec territus heros , Acrior ad pugnam redit , & vim suscitat ira , Tum pudor incendit vires & Conscia Virtus . Dares no whit dismay'd , renewe●… the fight With a more eager force , wrath doth excite The stouter courage , Shame with Valour met , Inflam'd his minde , and did his weapon whet . Another cause of Boldnesse , is Immunity from Danger , or at least a Versatilousnesse and Dexterity of wit to evade it , or shift through it . And therefore though cunning men dare not alwaies second their contrivances with Execution , nor let their hand goe in Equipage with their wit ; yet commonly men of vigorous fancies are so far in love with their owne conceptions , that they will many times venture upon some hazards , to bring them into act , trusting the same 〈◊〉 to bring them out of Danger , which hath at first made them to adventure on it : as Dariu●… was wont to say of himselfe , that in a pinch and extremity of perill , hee 〈◊〉 ever wisest : and Sylla gave the same judgment of himselfe , that he came off best in those businesses , which he was the most suddenly put upon , which also I finde observed in the Character of our Henry the seventh ( who hath had the felicity above all his Praedecessor●… , to have his ●…ineamenti drawne by the ablest pen that hath êmployed it selfe in our Story ) that his wit was ever sharpened by Danger , and that he had a greater Denterity to evade , than Providence to prevent them . Another cause of Boldnesse ( as I have formerly noted on that Passion ) is strength of Love , as we see weake Creatures , indefence of their young ones , will set upon those that are strong , and the Tribune in A. Gellius , out of Love either of his Countrey , or of Glory , did not only advice , but himselfe undertake the executing of a service , where in hee was before-hand certaine to perish . And the same Author telleth us of Euclide , a Desciple of Socrates , who ventured in a disguise upon the evident danger of his Life to enjoy the Discourses and Counsels of his Master . Lastly Pride , greatnesse of Minde or Parts , and opinion of Merit ; especially if it meet with discontentednesse and conceits of being neglected , doth very often embolden men to great and now Attempts : For it is a very hard thing when great Abilities and vast Hopes meet together , to governe them with moderation . Private Ends being in that case very apt to engage a mans parts , and to take them off from publicke service unto particular advantage . And therefore I take it , there is no temper of Minde that will with that evennesse and uniformity of proceeding , or felicity of successe , promote publicke and honourable Ends , as Height of Abilities , with moderation of Desires ; because in that case a man can never stand in his own light , no●… have any mist or obstacle between his Eye and his End. Now from this ground I beleeve did arise that Maxime of some of the States of Greece noted by Tully , and at large debated by the Philosopher , Nem●… de nobis unui excellat , that they would not have any one man to be notoriously eminent in abilities above the rest , and thereupon instituted Ostracisme , or an honourable Bannishment , as a restraint either to abate the excessive worth of eminent men : or to satisfie and asswage the Envy which others might conceive against them , who are apt to hate the vertues which they can onely admire : or lastly , to prevent the dangers which greatnesse of parts taking advantage of popularity and vulgar applause , might haply venture to bring upon things . Vpon this ground the Ephe sians expelled Hermodorus ; and the Athenians , Aristides , because he was too just for the rest of the people . As one Voice in a Consort , which is loud above the proportion of the rest , doth not adorne , but disturbe the Harmony ; and therefore usually m●…n of great parts , have lien either under Envy or Iealousie . Mens minds out of I know not what malignity , being apt to suspect that that will not be used unto Good , which might be abused unto Evill , which Tacitus noteth to have been the quality of Domitian , and Ammianus Marcellinus of Constantius towards men of the greatest worth . Now according to the difference of this Affection in different men , so it worketh two different Effects . 1 There is a Happy and Discree●… boldnesse , which doth not anticipate , but second and attend the mature counsels of the minde , and doth first call out and stirre up it selfe by wisedome , before it proceed unto Action ▪ or Execution ▪ like the Boldnesse of the Lyon , which is Slow , but at last prospers in what it undertakes . For after Counsell hath ripened Resolutions , Boldnesse is then the best Instrument to accomplish them , and in that case , quo minus timoris , minus fermè perituli , as the Historian speaks . The lesse feares are , the lesse also are their dangers , and the greater their Confidence , the surer their successe : — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Greeks by venturing did enjoy Their ten yeares wish , and gained Troy , 2 There is a a hasty and rash Boldnesse , which beginning too speedily without Counsell doth usually end too Cowardly , without Courage ; for rash men whom the Philosopher cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men made up of confidence and feare , are bold and boasting before a Danger ; but in it very timorous ▪ or at least inconstant . Lyons in peace , but Harts in warre , as Tertullians Proverb hath it . a Like those of whom Livy and Florus tell us , That they were more than men in the onset , and lesse than women in the issue , melting away from their Resolutions like Snow . And another ill property of the Rashnesse of this Passion is , That it will expose a man to more danger than the successe which it aimes at can compensate●…as he that fishes for a Gudgeon with a golden hooke : or as Vlysses who went backe to the Cyclop●… his denne to fetch his cap and girdle which he had left behind him . Another is , that it makes men Overvalue themselves , and so undertake things too hard for them to endure or hold out in . Like b Menelaus in the Poet , who would venture to fight with Hector or Ari●…ioxenus in Tully , who being a Musitian , would needs determine in questions of Philosophy . Lastly it hath a property as we say , to breake the Ice , and to give the first onset upon dangerous Attempts , which is a thing of very perillous consequence , not only to the Author , but many times d to the publick Peace too , c forward , exulcerated , and seditious spirits , being too ready to follow what they dare not begin . CHAP. XXI . Of the Passion of Feare : the Causes of it ; Impotency , Obnoxiousnesse , Suddennesse , Neerenesse , Newnesse , Conscience , Ignorance of an Evill . THe opposite Passion to this of of Hope is Feare : which being an Equivocall Passion , and admitting of many different kinds , can sca●…se have any whole and simple definition to explaine it . There is a Vertuous Feare ; a Feare of Sinne and Shame ; an Intellectuall Feare of Admiration , when the excellency of the Object dazleth our Eye ; a Feare of Reverence ; an Astonishing Feare , by reason of the Newnesse ; and an Oppressing Feare , by reason of the Neerenesse and Inavoydablenesse of the Evill sea red . It is a Griefe , Trouble , Flight , Aversation of some approaching Evill apprehended , either as destructive , or as burthensome to our nature , and not easily resistable by our strength : For the qualification of the Object thereof , because it is in all circumstances like that of Hope ( save in the Evill of it ) I shall therefore forbeare to touch it , and shall onely in briefe consider the Dignities and Defects thereof in its Causes and Effects . Fear is an humbling & debasing Passion , which alwaies importeth some manner of servitude and subjection in whom it resideth ; So then as in the former Passion of Hope I noted the fundamentall cause thereof to be Weaknesse and W●…nt : so likewise in this of Feare , the Root and first Principle is Weakness●… and Subjection ; whereof the one implyes a disability in us to resist , the other a necessity to undergoe an evill . Hence it is that wee feare the displeasure of Great men ; or the Power of Vnjust men ; or the Competition of Popular and Plausible men ; or the Cunning of Close and Malitious men ; or the Revenge of Provoked men ; or the Guilt of Injurious men that have wronged us already : because in all these cases there is some notice of Weakenesse and Subjection in us : so that Feare is of all other a naked Passion : For as Nakednesse hath three evill properties ; to disable for Defence ; to expose to Injury ; and from both to work shame in the consciousnesse of our dejected condition : So likewise Feare hath three properties ; to make us Impotent and Obnoxious ; and from both these to beget Shame . For though his speech was true , Rubor est virtutis color , that Shame and Vertue have the same colour ( which makes it seeme a companion rather of Perfection than of Weaknesse ; yet indeed it is rather a signe of a mind vertuously disposed in restifying the quicke apprehensivenesse of its own defects , than any Adjunct of Vertue it selfe . So then the Roots of this Passion are Weaknesse and Subjection both together ; so that where either condition is wanting , there is not any proper ground of Feare , and therefore wee see sundry times strength takes off the yoake of Obedience , not only in the civill government of men , but in the naturall government of creatures by men , to whom by the law of Creation they were all made subject ; yet the strength of many of them hath taught them to ferget their originall Subjection , and in stead of Fearing , to terrifie man their lord ; and when ever we tame any of them , and reduce them to their first condition : this is not so much an act of our Dominion , wherby we awe them , as of our Reason , whereby we deceive them ; and we are beholding more therein to the working of our Wit , than to the prerogative of our Nature ; and usually every thing which hath knowledg enough to measure its owne abilities ; the more it hath of Strength , the lesse it hath of Feare ; that which Solomon makes the strongest , the Apostle makes the fittest to expell Peare , to wit , Love. So likewise on the other side , Immunity from Subjection in the midst of Weaknesse removes Feare . Of this we may give an instance in guilty persons , who notwithstanding their Weaknesse ; yet when once by the priviledge of their Sanctuary or mercy of their Iudge they are freed from the obligation of the Law , though not from the Offence ; their former Feares doe presently turne into Ioy and Gratulations : and that is the reason why Good men have such Boldnesse , Confidence , and Courage , that they can bid defiance unto Death ; because though they be not quite delivered from the Corruption ; yet they are from the Curse and Condemnation of Sinne , though by reason of their Weaknesse they are not delivered from the mouth ; yet they are from the teeth and stings of Death ; though not from the Earth of the Grave ; yet from the Hell of the Grave ; though not from Sinne ; ye●… from the Strength and Malediction of Sinne ▪ the Law ou●… Adversary must be strong , as well as our selves weake , if he looke for Feare . The Corruption then of this Passion , as it depen●…eth upon these Causes is , when it ariseth out of too base a conceit of our owne , or too high of anothers strength ; the one proceeding from an errour of Humility , in undervaluing our selves ; the other from an errour of Iudgement or Suspition in mistaking of others . There are some men who as the Or●…our speaks of despairing Wits , De 〈◊〉 〈◊〉 ●…rentur , who are too unthankfull unto Nature in a sl●…ight esteeme of the abilities shee ●…ath given them , and deserve that Weakenesse which they unjustly complaine of : The sight of whose Iudgment is not unlike that of Perspective Glasses ▪ the two ends whereof have a double representation ; the one fuller and neerer the truth ; the other smaller and at a farre greater distance : So it is with men of this temper , they looke on themselves and others with a double prejudice ; on themselves with a Distrusting and Despairing Iudgement , which presents every thing remote and small ; on Others with on Overvaluing and Admiring Iudgement , which contrariwise presents all perfections too perfect . And by this means between a selfe-dislike , and a too high estimation of others , truth ever fals to the ground , and for revenge of her selfe , leaves the party thus 〈◊〉 〈◊〉 Timorous . For as Errour hath a property to produce and nourish any Passion , according to the nature of the subject matter which it is conversant about : so principally this present Passion ; because Errour it selfe is a kinde of Formido Intellectus , a Feare of the Vnderstanding : and it is no great wonder for one Feare to beget another . And ▪ therefore when Christ would take away the Feare of his Disciples , he first removes their prejudice : Feare not those that can kill the Body onely , and can doe no more . Where the overflowing of their Feares seemes to have been grounded on the overiudging of an adverse power . Thus much for the Root and Essentiall cause of Feare : these which follow , are more casuall and upon occasion . Whereof the first may be the Suddennesse of a●… Evill , when it ceiseth upon ( as it were ) in the Dark : for all Darknesse is comfortlesse ; and therefore the last terrible Iudgement is described unto us by the Blacknesse and Vnexpectednesse of it , by the Darknesse of Night , and the Suddennesse of Lightning . All Vnacquaintaince then and Igno ▪ rance of an approaching Evill , must needs worke Amazement and Terrour : as contrarily a foresight the●… of worketh Patience to undergoe , and Boldnesse to encounter it : as Tacitus speaks of Caecina , Ambiguarum rerum sciens eoque intrepidus , that hee was acquainted with difficulties , and therefore not fearfull of them . And there is good reason for this , because in a sudden daunt and onset of an unexpected evill , the spirits which were before orderly carried by their severall due motions unto their naturall works , are upon this strange appearance and instant Oppression of danger so disordered , mixed , and sti●…lled , that there is no power left either in the Soule for Counsell , or in the Body for Execution : For as it is in the warres of men , so of Passions , those are more terrible , which are by way of Invasion , then of Battell , which set upon men unarmed and uncomposed ; then those which find them prepared for resistance : and so the Poet describes a lamentable overthrow by the Suddennes of the one side , and the Ignorance of the other : Invadunt urbe●… somno vin●…que sepultam . They do invade a City all at rest , Which ryot had with sleep and Wine opprest . And this is one reason why men inclinable to this Passion , are commonly more fearfull in the Night than at other times ; because then the Imagination is presenting of Objects not formerly thought on , when the spirits which should strengthen , are more retyred , and Reason lesse guarded . And yet there are Evils too , which on the other side more affright with their long expectation and traine , than if they were more contracted and speedy . Som●… set upon us by sleath , affrighting us like lightning with a sudden blaze others with a train and pomp like a Comet , which is ushered in with a streame of fire , and like Thunder , which hurts not only with its danger , but with its noise : and therefore Aristotle reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the signes of an approaching evill amongst the Objects of Feare . Another cause of Feare may be the Neernesse of an Evill , when we perceive it to be within the reach of us , and now ready to set upon us : For a●… it is with Objects of Sence in a distance of place ▪ so it is with the Objects of Passion , in a Distance of Time ; Remotion in either , the greater it is , the lesse present it makes the Object ; and by consequence , the weaker is the impression there-from upon the faculty : and this reason Aristotle gives why Death , which else where he makes the most terrible evill unto Nature , doth not yet with the conceit thereof , by reason that it is apprehended at an indefinite and remote distance , worke such terrour and amazement : nor so stiffe Reason and the Spirits , as Objects farre lesse in themselves injurious to Nature ; but yet presented with a determined Neerenesse . And the reason is plaine , because no Evill h●…ts us by a simple apprehension of its Nature , but of its Vnion : and all Propinquity is a degr●…e of Vnion . For although Futurition be a necessary condition required in the Object , which must inferre Feare ; yet all Evill , the lesse it hath d●… Future , the more it hath de Terribili : which is the reason , why that Carnall Security , which is opposed to the Feare of God , is described in the Scripture , by putting the Evill Day farre from us , viewing as in a Landskip and at a great distance the terrour of that Day . And if here the Atheists Argument be objected , Let us eat and drinke , for to-morrow wee shall die : Where the propinquity of Ruine is made an Inducement unto Ryot . Wee must answer , that an Atheist is here in both right and vaine , in that he conceiveth Annihilation , or never more to be the best close of a wicked life ; and therefore most earnestly ( though most vainly ) desireth that it may be the issue of his Epicur●…sme and Sensuality . And here briefly the Corruption of Feare in this particular is , when it takes advantage by the approach of Evill , to swell so high as to sinke Reason , and to grow bigger than the Evill which it is afraid of . — — propiusque pericl●… It Timor , & major Martis jam apparet imago ▪ Their Feare gets closer than the thing it feares , Warres Image bigger than it selfe appeares . For as it is a signe of distemper in the Body , when the unequall distribution of nourishment and humours causeth some parts to exceed their due proportion of greatnesse : so is it likewise in the saculties of the Minde , when the Inferiour grow high and strong ; if Reason raise not it selfe to such a proportion , as still to maintaine and manage its authority and government over them . But this is to be observed only of the Rising and Strength , not of the Humility and Descent of Reason : For though it be fit for the power of Reason to keep it selfe up above rebellion ; yet is it not necessary that it should stoup and sinke according to the lownesse or sordidnesse of any Passion . As in the Body , though we would have all parts increase alike ; yet if one part by distemper grow weake , wee require in the rest a fellow-feeling , not a fellow-languishing ▪ yea indeed in both cases , where the inferiour part is weaker , it is the course of Nature and Art to fortifie the higher ; because in a Superiour there is required as well a power to quicken and raise that which droopeth , as to suppresse and keep under that which rebelleth . Another cause of Feare may be * Newnesse of Evill : When it is such , wherewith neither the Minde it selfe hath had any preceeding encounter , whereby to judge of its owne Strength ; nor any example of some other mans prosperous issue to confirme its hopes in the like successe : For as before I noted out of the Philosopher , Experience is in stead of Armour , and is a kind of Fortitude , enabling both to judge and to beare troubles : for there are some things which he elegantly calleth them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Empty Dangers : Epictetus calleth them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Scar-crowes , and Vizors , which children feare only out of Ignorance : as soone as they are knowne , they cease to be terrible . As the log of timber which was cast into the pond , did with the first noise exceedingly affright the Frogges , which afterwards when it lay quietly , they securely swam about . And this Ignorance and Inexperience is the cause that a man can set no bounds to his Feare . I grieve for so much Evill as hath befallen me ; but I feare so much as may befall me ; and the more strong and working my Fancy , the greater my Feare ; because what I cannot measure by Knowledge , I measure by Imagination ▪ the figments of Fancy do usually exceed Truth . And from this Ignorance likewise it is , that Timorous men are usually Inquisitive , as the Philosopher notes ; and so the Prophet expresseth the Feare of the Idumeans in the Warre , Watchman ! What of the Night ? Watchman ! What of the Night ? Feare usually doubleth the same questions , as Griefe doth the same Complaints . Therefore men in a fright and amazement , looke one another in the face ; one mans countenance , as it were asking counsell of another ▪ and once more from hence grow the Irresolutions of Timorous men , because they know not what to doe , no●… which way to fly the things they feare : in which respect they are said to fly from an Enemy seven wayes , as ever suspecting they are in the worst . Pavidei semper Consilia in incer●…o , they never can have fixed and composed Counsels : and it is the usuall voice of Men in their Feares , I know not what to do , I know not which way to turne my selfe ; Trembling of Heart , and Fayling of Eyes , Blindnesse and Astonishment : Ignorance and Feare , doe thus usually accompany each other . And therefore the Stoicks make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sluggish Affection of Minde , whereby a man shrinketh backe , and declineth businesse , because of difficulty of danger which hee observeth in it ; and a Tumultuary and distracted frame of Mind , not knowing which way to take , to be amongst the kinds of this Passion of Feare . The Poet speaking of the Sabine Virgins , whom the Romane youth snatched away , and tooke to them for Wives , hath thus elegantly described this distraction of Feare . Vt fugiunt aquilat timidissima turba Columbae , Vtque fugit visos agna novella lupos : Sic illa simuere viros sine lege mentes , Constitit in nulla qui fuit ante Color . Nam Timor unus erat , facies non una timoris Pars laniat Crines , pars fine mente sedet . Altera maesta filet , frustra vocat altera matrem , Haec queritur , stupet hac , hac fugit , illa manet . As weake and fearfull Doves the Eagle flie , And tender Lambs when they the Woolfe espie : So the affrighted Sabine Virgins runne Pale and discolour'd , Romane youth to shunne . Their Feare was One , but Feare had not One look , Part here sit reav'd of sense , part there doth pluck , And teare their haires , One silent mourns , another With a successelesse Outcry cals her Mother . One moanes , the fright another doth amaze : One flies for Feare , for Feare another staies . Now the reasons why newnesse of evill doth thus work fear , may be many . For first , all Admiration is ●… kind of feare : it being the property of man , not only to feare that which is Against , but that also which is above our Nature , either in regard of naturall and civill dignity , which worketh a fear of Reverence ; as to parents , governours , masters ; or in regard of Morall Excellency and Excesses above the strength of the faculty , which worketh a Feare of Admiration . Now then it is the property of every thing , that brings novelty with it to worke more or lesse , some manner of admiration , which , ( as the Honour of this ages learning cals it ) is a broken knowledge , and commonly the first step , which we make in each particular Science : & therfore children are most given to wonder , because every thing appeareth New unto thē . Now then when any evill shall at onc●… fright our nature , & pose our understanding , the more our Ignorance doth weaken our Reason , the more doth it str●…ngthen our Passion . Againe , though such evils may happily be in themselves but sleight , yet the very strangenesse of them will worke an opinion of their greatnesse : for as that of Seneca is true , Magnitudinem rerum 〈◊〉 sub duci●… : that use makes smal esteem of great things : so it will follow on the contrary side , that Novelty makes evill appeare greater , as the way which a man is least acquainted with s●…emes the longest . * And therfore the Romans did use themselves unto their gladiatory fights and bloody spectacles that acquaintance with wounds and blood might make thē the lesse fear it in the wars . And lastly , such is the imbred cautelousnesse of Nature in declining all noxious things , and such is the common suspition of the Minde , whereby out of a tendering of it's own safety , it is willing to know every thing before it make ex periment of any , and thereby it is made naturally fearfull even of harmlesse and inoffenssive thing●… ( Omniatutatimens , much more then of those which bring with them the noyse and face of evill . Now the coruption of this passion herein i●… , when it falleth too soone upon the Object , and snatcheth it from the understanding before that it hath duely weighed the nature of it ; when ●…s Aristotle speakes of Anger ) that it runs away from reason with an halfe message , so the Object shall be pluckt away from the understanding with an halfe judgemen●… . For when a man hath but an halfe and broken sight , like him in the Gospel , he will be easily apt to judge men as big as trees , and to passe a false sentence upon any thing which he feares . Another cause of Feare may be Conscience of evill and guiltinesse of minde , which like mud in water , the more it is stirred , doth the more soule and thicken : For wickednesse , when it is condemed of it's owne witnesse is exceeding timorous , and being pressed with conscience , alwayes forecasteth terrible things ; and as the Historian speaketh of Tyrants , so may we of any other wicked men , Si recludantur mentes , posse aspici laniatus & ictus , their mindes with lust , cruelly and uncleane resolution , being no lesse torne and made raw , then the body flight with scourges : Every vicious man hath a double flight from God , a flight from the Holinesse , and a flight from the Iustice of his will. Adam first eates , and next he hides : as soone as he hath transgressed the Covenant , he expects the Curse , and therefore wee shall still observe that men are afraid of those whom they have injured . * Al biciades having provoked the Athenians , was afraid to trust them , saying , It is a foolish thing for a man when he may flie , to betray himselfe into their hands from whom he cannot flie . And therefore they who would have us feare them , desire nothing more then to be privie to our guilts , and to know such crimes of us , as by detecting of which , they have it in their power to bring either infamie or losse upon us . Scire volunt secreta domus , atque inde Timeri . Into our secret crimes they pry , that so We may feare them , when they our vices know . And therefore innocency is the best Armour that any man can put or against other mens malice or his owne feares : For the righteous are bold as a Lion. Other causes of Feare might here be observed which I shall but intimate . As we feare active and busie men , because if they be provoked , they will stirre and looke about to revenge themselves . We feare likewise Delators , because they are inquisitive and pry into the secrets of others . Plutarch compares them unto cupping glasses which draw ever the worst humours of the body unto them , and to those gates through which none passed but condemned and piacular per sons . We may liken them unto flies , which resort onely to the raw and corrupt parts of the body , or if they light on a sound part , never leave blowing on it , till they dispose it to putrefaction . For this is all the comfort of malevolent persons , to make others appeare worse then they are , that they themselves , though they be the worst of men , may not appeare so . We feare also abusive and Satyricall wits , which make use of other mens names , as of Whetstones to sharpen themselves upon . Omnes hi metuunt versus , odere poetas , Fanum habet in corn●… , longe suge ; dummodo risum Excut●…at sibi , non hic cuiquam parcet amico . Et , quodcunque semel Chart is illeverit , omnes Gestiet a furno redeuntes scire , lacuque , Et pueros , & anu●… — — These all hate Poets , feare to suffer seorne From those curst wits , which carry hay in horne . Shun them , they wil not spare their dearest friend to make thēselves sport . Thē what they have pend Th' are big with , till old wives & boyes that goe From Ovens and from washpooles know it too . Lasty , we feare , close , cunning ; and suppressed malice , which like a skinn'd wound doth wrankle inwardly : Crafty , insinuative , plausible men , that can shrowd and palliate their revengefull purposes , under pretexts of love . I formerly noted it of Tiberius , and a Aelius Spartianu●… observeth it of Antoninus Geta , that men were more afraid of his kindnesse then of his anger , because his use was to shew much curtesie there where he intended mischiefe . And b Caesar was wont to say that he was not afraid of Antony and Dolabella , bold adversaries , but of Brutus and Cassius , his pale and leane enemies , who were able to smoother there passion , till they had fit opportunity to act it . The Italians ( they say ) have a Proverb wherein they promise to take heed themselves of their enemie , but pray to God to deliver them from their friend . And this as it is of all other the most dangerous and the most unchristian , so is it the most unworthy and sordid disposition of minde , ( I cannot finde wordes bad enough to character it c by ) which at the same time can both flatter and hate , and with the same breath praise a man , and undoe him . And therefore the d Philosopher telleth us that a magnanimous man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Such an one as doth boldly professe as well his displeasure as his love , esteeming it timorousnesse to stifle and conceale his affections . Of all Christs enemies , Iudas when he kissed him , the Herodians when they praised him , and the Devill when he confess'd him were the worst and ill-favouredest . A leprosie was ever uncleanest when it was whitest , and Satan is never more wicked or more ugly then when he puts on Samuels Mantle . Hatred when it flatters , is the most mishapen monster . Like those poisons which kill men with laughing ; or like the Philistines trespasse-offering , Mice , and Emerauds made of gold . CHAP. XXVIII . Of the Effects of Feare , suspition , Circumspection , Superstition , ' Betraying the succours of Reason , Feare Generative , Reflecting , Inward , weakning the faculties of the Minde , Base Supition , wise Caution . I Proced to consider some of the Effects of this Passion , whereof the first may be Suspition and Credulity , which either other mens rumors , or our owne working Imagination frameth untoit self . Which effect of Feare the Historian hath wisely observed , Retineri comeatus dum Timet , Credit , what he feared that he beleeved . And in another place speaking of the strange relations , which had been made of Monsters , his Iudgement on the report is , Visa , sive ex metu credita . It was uncertaine whether they had beene really seen or beleeved out of Feare . For as timorous men are by their own suspicion ready to frame unto themselves new terrours , and to feare where no feare is , which the Poet hath observed . Quae finxêre Timent . — they are afraid , Of fancies which themselves have made . So are they ready likewise to beleeve the apparition of their owne braine for reall terrours : For Tacitus his speech is here likewise true : Fingunt Creduntque , first they feigne , and then they beleeve . Now the Reason hereof may be , First , the generall Impression of Nature , which being subject unto Infinite dangers , hath therefore given it a wisedome of providence , and circumspection to foresee those evils , which cannot by dexterity be so easily shifted off , as they may at a distance be prevented ; so that wee finde even in the most cleare and undisturbed order of our operations toward any new thing ( though not apprehended as noxious and offensive to our Nature ) untill it be better understood , a secret drawing back and feare least it should prove hurtfull unto us ; how much more then when it is once prepossessed with passion : For as cloth once died from it's naturall white , will take no other but a darker colour : So minds once steeped in the bitter a humours of this melancholique passion , will seldome admit of any , but more blacke and fearefull conceits . b And from this suspition of feare it is that timerous men are usually cruell when they gaine any advantage . Their jealousie teaching them to doe that unto others which they feare from them . A second Reason may be , because in feare the minde of man is drawne to a neerer sense of it's weaknesse , and to a more prejudicate apprehension of the adverse power : and therefore it is a true observation , c Prona ad Religionem p●…rculsa semel mentes , &c. Mindes once possessed with fearefull conceits , are most forward in sacrifices , and Religious Ceremonies , to avert the evils , which they expect . So that as Tacitus on another occasion speakes , Inclinatis ad credendum . So I may say , Inclinatis ad timendum animis loco omnium , etiam Fortuna , When the minde is once drooping , things which before passed away as matters of course and casualty , are now drawne within the compasse of presages and Emphaticall evils . But here by the way we are to remember that this credulity of feare is to be understood with respect to it 's owne suspition , otherwise in regard of those strengthening helpes which are given against it , it is ever Incredulous : O thou of little faith ! why doest thou feare ? Now this effect of Feare is generally in it selfe a corruption of it : For though I would have a mans dangers make him provident and solicitous in the forecasting future evils out of a sound and sober conjecture , according as are the likelihoods of their event , and not have him flatter himselfe in a carelesse security , nor divert his Minde from such unwelcome and pensive thoughts , like Vitellius in Tacitus , who in the neere approach of his fatall ●…ine , was Trepidus dein Temulentus , one houre Fearfull , and the next Drunken , smothering in himselfe every thought of ensuing danger , and enduring nothing but I●…cundum & L●…surum ; that which was pleasing , though harmefull to him ; yet I would not have the mind tormented with ungrounded Fancies , and preoccupate Evils to be no further effected than in our braine , because hereby it is made soft and irresolute , tumultuary and confused , and both wayes much indisposed and disabled for Action . Another ill Effect of Feare , is a Dislike of whatever means Reason presents for the freeing of us , whence issue Inconstancy and continuall Change of Resolutions , hating all Counsels when they are present , and recalling them when they are too farre past ▪ which Effect is elegantly described by the Author of the Booke of Wisedome , who saith that Feare is a betraying of the Succours which Reason offereth : a submitting of them to the false interpretations of a crooked and prejudicate suspition , which overcuriously discovering Weaknesse in all means , and making use of none , doth thereby betray Nature into the hands of Danger . * They say of a certaine Fish , that it hath a Sword , but it hath not a Heart : a perfect Embleme of Feare , which though you put into Armor , yet you cannot give it Courage . And † therefore as he said , an army of Lyons led by a Hart , would doe lesse service than an army of Harts led by a Lyon , because in that case Feare would betray her owne succours . And this I finde a frequent observation , that Pavidis consiliain incerto . Feare ever dazleth the Eye , and blindeth the Mind in all her Counsels : and Timor etiam auxilia reformidat . It is afraid of the very succors that are offered . And therefore it is noted as a great mastery of Vlysses over his Feares , that he could thinke and wisely advise what to do . — Nec talia passus Vlysses , Oblitusq , sui est Ithacus discrimine tanto . Although with Feares opprest ▪ yet he had not The Cares and thoughts of his own peace forgot . Now the reason of this may bee first , because Feare is a Multiplying and Generative Passion , ever producing motions of its owne Nature . He●… which feares danger from anothers power , will easily feare Errours or Impotency in his owne ayds ▪ and it is * common with men to thinke themselves Vnwise , when they feele themselves Vnhappy ▪ & this very thought that they are so , doth I know not by what Fascination make them so . So that as a chased Buck , when he flyes from the Dogges , doth many times fly into the Net which was spread for him : so when our Feares drive us from one mischiefe , the often hamper and intangle us in another . Againe it is the property of Feare , to make us euer reflect upon our own Weaknes , & ( as I said ) not only to present it , but to worke it : as the Sun when it discloseth unto us the Glorious Lights of the one part , is commonly it selfe hid in the other part of the Heavens : as contrarily , when it shineth on the Earth , it hides the Starres : so it is in those two Offices of Reason ▪ the Transient and Reflexive act , that whereby we looke Outward on others ; or Inward on our selves , specially where there is Passion to withdraw and pervert it ; as the one is stronger , so commonly the other is weaker : which is true most of all in this Passion of Feare , wherein the more we see of dangers from outward oppositions , the lesse we see of inward strength for resistance . Insomuch that great minds , when they meet with great dangers , are oftentimes staggered , as the Po●…t intimates , when Ajax came forth to battell : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feare had the other Trojans all opprest ; Yea Hectors heart panted within his breast . A third Effect may be a Weaknesse of the Fa culties of the Minde , and the Spirits in the Body ; whereby the one is made unfit for Search or Counsell ; the other for Service or Execution . And hence ( as Plutarch noteth ) it imports in the Greeke , a Binding or Shutting up , and so withdrawing and indisposing the Soule for Action . And such Actions , as Feare forceth a man upon , are presumed to be so weake and unnaturall , that it is a Maxime in the Law , Per metumgesta , pr●… non ratis habentur : Those things which wee doe in Feare , are void and invalide to binde , when the Feare which forceth them is removed . And as it is in the Civill State , so it is in the Morall Common-wealth of the Soule , there are three principall wayes to inferre Weaknesse , Forreign Incursions , Intestine Tumults , and an Emptying of the Parts , all which are to be seen in an Extremity of Feare . Where first two things are to be granted , one concerning the Body , and the other the Mind . The first is , that the Spirits being of the most strong , subtle , and quicke motion , are the principall Instruments of Entercourse , either in Negotiation to , or Service from Reason : the other , that the Mind being of a Spirituall and Elevating Nature , retaines then the perfectest power of Operation , when it least of all suffers the Incursion of grosser Passions , which yet I understand not of all manner of Ministry and Admixtion of Appetite , with Reason ( as if the Regular motions of inferiour powers did not serve to sharpen the Counsels of the higher ) but onely of Invasion and Tyranny . Which granted , wee may observe all the three former causes of Weaknesses in an Extremity of Feare . For first there is a Confused and Vnserviceable mixture of Passion and Reason : The Passion with too much outrage and assault breaking in , and distracting the advices of Reason , which is Forreigne Incursion : For , though these two are not parts of a different Regiment ; yet they are of a different Nation ( if I may so speake ) the one belonging to the higher , the other to the lower parts or region of the Soule . Secondly , there is Tumult and Disorder amongst the Spirits , which is Civill Dissention . Thirdly , there is a Retyring of them to the principall Castle or Fort , the Heart , whereby the Outward Quarters are left Naked and Vngarrison'd ; which though it be a strengthning of the Better , yet it is a Weakning of the Major part , and this answereth unto Emptying or Vacuity . By all which , both Reason is made unfit for Counsell ( all the Conceipts therof being choaked and stifled with a disorderly throng of Spirits and Passions ) ●…nd the Body likewise is so benummed , that though our discourse were entire , yet it could not be there seconded with any successefull service . And hence are those many ill Effects of Feare upon the Body , whitenesse of Haire , Trembling , Silence , Thirst , Palenesse . Horrour , Gnashing of Teeth , Emission of Excrements . The Outward parts being over-cooled , and the Inward melted by the strength of the Spirits retyring thither . Which Homer hath thus described , speaking of a Coward . His Colour comes and goes , nor doth he set Long in one place ; he croucheth to his feet ; His Heart pants strong , and intercepts his breath , His Teeth doe gnash with , but the thoughts of Death . Brave men are still the same , not much agast , When the first brunt of their Attempts is past . Where by the way we may observe what Seneca also tels us , that Feare doth usually attend the † beginnings of great enterprizes , even in the worthiest men . Which mindeth me of one more , ( and that an usefull and profitable ) Effect of this Passion , I meane * Care , Wisedome , and Caution , which ever proceeds from a Moderate Feare , which is a Dictate of Nature . And therefore the weakest Fishes swim together in shoales , and the weakest Birds build in the smallest and outermost boughes , which are hardest to come unto . And we may observe that Nature hath made the weakest Creatures swiftest : as the Dove , the Hare , the Hart : and the † say that the Hare is very quicke at hearing , and sleepeth with his Eyes open , every way sitted to discouer danger before it surprise him . For as in Religion , a Feare that is governed by the Word of God , so proportionably in Morality : a Feare grounded by the Word of Reason , is the Principle of Wisedome . As Security and Supinenesse is the Root of Folly , which Tiberius replyed to the petition of Hortulu●… , wherein he requested of the Senate a Contribution from the publicke Treasury to recover the honour of his Family , which now was sunke and began to wither . Industry saith hee will languish , Idlenesse will increase , if no man have Feare or Hope in himselfe : but all will securely expect a supply from others ; in themselves l●…zy and burthensome unto us : and it is the judgement of Tacitus upon one of the wisest Policies , which ever that Emperour practised , I meane his writing to the Legions abroad , Tanquam adepto principatu , as if he were already Emperour , when at home in the Senate he used only Modesty and Refusals , That he did it out of Feare , so wise a Counsellor was his Passion unto him . And we find that some * great Commanders have caused their Skout-watches to be unarmed , that Feare might make them the more vigilant . And therefore this Passion is the Instrument of Discipline , seasoning the Minde , as ground Colours doe a Table , to receive those beauties and perfections , which are to bee superinduced . CHAP. XXIX . Of that particular Affection of Feare , which is called Shame . What it is . Whom we thus feare . The ground of it , Evill of Turpitude , Injustice , Intemperance , Sordidnesse , Softnesse , Pufillanimity , Flattery , Vaine-glory , Misfortune , Ignorance , Pragmaticalnesse , Deformity , Greatnesse of Minde , Vnworthy Correspondencies , &c. Shame , Vitious and Vertuous . BEsides this generall Consideration of the Passion of Feare , there is one particular thereof , which calleth for some little observation ; namely , Shame , which is a Feare of just Disgrace , and Reproof in the Minds of those , whose good opinion wee doe or ought to value , as hee said in the Poet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now those whom we thus feare , are wise men , ( for so Polydamas is said to looke behind and before him . ) Aged men , and all whose presence wee reverence as Parents , Rulers , Counsellers , Friends : Any whom we our selves Admire , or who Admire us . We feare disgrace with those whom we Admire , because their judgement of us , is in our own Apprehension , a kind of Touch-stone , which is we cannot suffer the Tryall off , argues us to be but corrupt and uncurrant Mettail . And wee feare it with those who Admire us , because as every man it willing to see his face when it is cleane , in that Glasse which represents it fairest : so when it is soule , of all others he shunneth that most . In the former case we are in danger to misse of what wee desired ; in the other , wee are in danger to shipwracke what we before inioyed . Wee are apt to be ashamed with our Friends , because their opinion wee value , and with our Enemies , because theirs we feare ; with our Friends , because they are Grieved ; with our Enemies , because they are delighted with that which shames us . Againe wee feare in this Regard , Rigid and Severe Men , who are not ready to forgive , not to put Candide and Charitable Constructions upon what we doe . Therefore when Cat●… was present ( who was virrigida Innocentia , a sterne and severe Censor of the manners of Men ) none durst call for the obscoene spectacles of their Floralia , being more awed by the Authority of the man , than al lured by the pleasure of the Playes . Likewise Busy and Garrulous men , because they enquire into our Crimes , and having disclosed , do divulge them . For which cause wee feare in this case the Multitude , because an ill name is like an ill face , the broader it is drawn , and the more light it hath about it , it appeares the more deformed . As a little Gold beaten into thin Leaves : a little Water drawn into a thin steeme and vapor , seems wider than it was at first : so even lesser Crimes being multiplied through the mouthes of many , do grow into a spreading cloud , and obscure a mans name . For hee is presumed to be void either of wisedome or modesty , that doth not feare many Eyes . We feare Innocent and Vertuous Men , their presence aweth us from Liberty of Sinning , and maketh us blush if they deprehend us in it , because Examples have a proportionable Authority over the Heart of Man , as Lawes have , which wee doe not trespasse without Feare . And therefore the Philosopher adviseth to live alwaies so , as if some grave , and serious and severe person were ever before us , to behave our selves sub Custode , & Paedagoge , as under the Eye of a Keeper , because such a mans conversation will either regulate ours , or disgrace it . Vitious men do the lesse feare one another , by how much they stand in need of mutuall pardon , as we finde Stertorius ( if I forget nor ) giving those souldiers of the Enemies army their lives , who had but one Eye , hee being himselfe Mon●…phthalmos . Againe we feare Envious and malevolent persons , because such looke upon our Actions with prejudice ; and as Momu●… when he could not finde fault with the face in the Picture of Venus , picked a quarrell at her Slipper : so these men will ever have somthing either in Substance or Circumstances of our Actions , to misreport and expose to scandall . Lastly we feare those in this respect , whose Company we shall most be used unto ; because that leaves us not time wherein to forget our Errours , or to fortify our selves against them . It makes a man live ever under the sense of his Guilt . In which respect Cat●…major was wont to say , That a man should most of all reverence himselfe , because hee is ever in his owne sight and Company . The Fundamentall Ground of this Affection , is any Evill that hath either Guilt , or any kinde of Turpitude in it , or any signes and suspitions thereof , reflecting either on our selves , or any of ours , whose reputation we are tender of . And thus the Apostle telleth us , that all Sinne is the matter of Shame , when it is revived with a right judgement . What fruit had you then in those things whereof you are now ashamed . That which hath Emptinesse in the Beginning , and Death in the End , must needs have Shame in the middle . But though all Sinne with respect to Gods Eye and Iudgement doth cause Shame yet in the Eye of men , those cause it most which have any notable & more odious Turpitude adhering unto them . As either obscene or subdolous , and dishonest Actions when they are detected , forging of Deeds defacing Records , counterfeiting of names or seales , suborning of Wit nesses , making use of ingenious Professions , as Cloakes to palliate , and instruments to provoke Abusive and Illiberall practises . Such are all kinde of Sordid Actions or Behaviours , as Gaine raised out of despicable Com modities , ( as a Vespatian set a vectigal or excise upon Pisse ) and the Philosopher tels us of some that made a b gaine of the dead . Such are also the Livings which by sordid ministers , Panders , Bawdes , Curtezans , a Parasites , Iuglers , b Dela tors , Cheaters , Sharkes , and shifting Companions make unto themselves , such the Poets miser●… . — c Populus me sibilat at mihi plaudo Ipse do , si mul ac nummos contemplor in arcâ . The people hisse me all abroad , But I at home my selfe applaud . When in my Coffers I behold , That which none hisse at , heapes of Gold. Many particular Causes there are which are apt to excite this affection , some whereof I shall briefly name as . First Sloth , and shrinking from such labour , which those that are better , older , weaker , more delicate then our selves doe willingly undergoe . Thus Menelaus in the Poet seeing the Grecians as fearefull to undertake a single combat with Hector , as they were ashamed to deny it , did thus upbraid their Cowardize . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What Grecian soldiers turn'd to Grecian dames ? That can digest so great , so many shames ? What not a man of Greece ( O fowle disgrace ) Dare meet or looke proud Hector in the face ? Well , sit you downe Inglorious , Heartlesse men , Turn'd to your first water and earth : yet then : I le take up Armes ; for Victories last End , Doth not on Our , But Divine will depend . In like manner Hector rebuketh the basenesse of Paris in flying from Menalaus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Trim Warriour , tell me what thy Lute can doe , What Venus Graces , comely heire , sweet hew , When thou shalt wallow in the dust ? Th' art far , Fitter to weare Stone-coat , then Coat of War. Againe , any thing which argueth pusillanimity or littlenesse of minde is a just ground of shame , as to recount curtesies & upbraid them , & therefore he said in Seneca , Non tanti est vixisse . That his life was lesse worth , then to be so valued to him , in daily Exprobrations , and that his blood with lesse trouble to him might have beene let out at his veines , then to be every day disordered , and called up into his face . To receive continuall Gifts , and be ever craving from our inseriours , burthen some to those who can lesse beare it . Hereunto referre all Light ludicrous and ridiculous behaviour , wherein if a Grave or serious man be deprehended , it rendreth him suspected of a minde that can flag and lessen , and therefore Agesilaus being so taken playing with his childe made his Apologie for it , and desired his friend not to thinke light of him , till he had children of his owne , for love will teach Greatnesse of Mind to descend . Also all sordid Arts of a Flattery , which praiseth , imitateth , creepeth , changeth , complieth , transformeth it selfe to all shapes to get a living , and like Crowes pulleth out mens eyes , with praises that it may after more securely make a prey of them , Fadum crimen servitutis , as the Historian well cals it , A servile and filthy Crime . Any thing which argueth vanity , and windinesse of minde , as a Arrogance , and vaine glorious Ostentation , ascribing to our selves things which belong not unto us , intruding into the learning Lands , ●…cheiements of other men , as hee who called all the ships in the harbour at Athens his owne . Labore alien●… magnam partam gloriam verbis sapè in se trans●…ovet . Whereunto belong Absurd , and unusuall Affectations in words or fashions , mimicall and fantasticall gesticulations srothy and superficiall Complements , Strange and exoticke Habits , which are usually the seum of Light , and unsetled mindes , and ever expose them to contempt . In so much that Alexander himselfe escaped not the Imputation of Lenity , when he followed the fashions of those Countries which he had subdued . Misfortune and decay in the outward Ornaments of Life , for it is not in mens fortunes , as in their monuments wherein b Ruine doth many times conciliate Reverence . Nil habet Infelix Paupertas durius inse Quam quod ridiculos homines facit — Vnhappy Poverty hath nothing worse , Then that it maketh men ridiculous . And therefore men of sunk and broken estates are ashamed to live there , where they have beene formerly in Credit and Estimation , as Hecuba complaining in the Tragaedie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this my broken and dejected case , Pardon me , if I shame to shew my face . To Polymestor , whose Eyes once have seene , Me , a now spoyled Captive , then a Queen . Againe , Ignorance and Ineptitude in our own proper functions and miscarriage in our owne Arts and professions , is an Exprobration , either of indiligence , or of weaknesse . As want of proficiancy in a Student , of Elocution in an Orator , of Military wisedome in a Souldier , &c. And therefore a Physician will seldome stay to see his Patient buried , he usually departs before the sicke man , because Funerals are Convicia Medi corum . Yet all Ignorance is not matter of disgrace , for some things there are below the inquiry , or Studies of some men . And therefore though Tully tels us that when Themistocles declined the Lute ▪ he was esteemed more Ignorant then became a person of quality , yet it was a brave Apologie which he made for himselfe , That though he knew not to handle a Lute , yet he knew to conquer a Citie . And Gel●… when others after a Feast sang to an Instrument , called for his great Horse , and did excellently manage that . And as it was a cautelous Answer which Favorinus gave touching Adrian the Emperour , who had censured him in his owne profession of Grammer . That he durst not be learnedner then he who commanded thirtie legions ; so it was a ruer answer which another Artificer gave in the like case unto a Prince . God forbid Sir that you should know things of so meane a quality , better then I who owe my subsistence unto them . And as Ignorance in our owne , so Intrusion and Vsurpation of other mens offices , is a ground of shame , especially if they be such as wherein we descend the below the Dignity of our places or professions , as when men of liberall condition apply themselves unto the businesse of fordid persons . For every man is intrusted with the Dignity of his place , he is to be not onely the possessor , but the Protector of it , which when he betraies , it doth justly Revenge it selfe upon him with contempt and disgrace . Againe , any notorious externall Deformities , and Dehonestament a corporis , especially if there be any thing of our owne , either guilt or servility in them . The Grecians taking notice of the ill shape and worse conditions of Thirsiti●… , are said to looke on him with derision and laughter , then when they had other occasions of sadnesse . And when Vlysses his Companions were by Circe transformed into shape of Swine , they wept and were ashamed of their owne deformities . And the Poet describeth Delophebus whom Menelaus had dismembred , — Pavitantem & dira tegentem Supplicia . Afraid of being knowne , carefull to hide His mangled wounds , that they might not be spide . And we finde how carefull men were to cover any of these notes and prints of Infamy , or servility , which persons either extremely vicious , or in bondage were marked withall , for infamous or servile persons were wont so to be branded . Many times Greatnesse of Minde is a cause of Shame , either for something which such a man suffereth in himselfe , or in those that are neare unto him , such was that of the Romanes , Ad fur●… Caudinas , of which the Historian giveth this observation . Their obstinate silence , Eyes fastened to the Earth , Eares refusing all comfort , Faces ashamed to behold the light , were certaine Evidences of a minde deeply resolved upon Revenge . And of Maximinus , of whom the Historian telleth us , that out of a Desire to conceal his Ignoble birth , he slew all , even the best of his friends , which were Conscious unto it . So poverty meeting with Pride doth often suffer conflicts with this Passion of shame , when penury denies that which Luxury and Pride demaunds . — Quid enim majore Cachi●…no . Excipitur vulgi quam pauper Apicius ? Who without much irrision can endure , To see a Beggar a proud Epicure ? Againe , Acqual●…tance and Intimacy with Infamous persons is noted by the Philosopher amongst the Grounds of shame , and therefore it was upbraided unto Plato that Calippus , the Murtherer of his hoste had been bred in his Schoole . And to Secrates , that he was resorted unto by Alcib●…ades , a factious and turbulent Citizen , and to Themist●…cles that he held correspondence , and intelligence with Pausanius a Traitour ; and we finde how fatall the favour of 〈◊〉 after his fall , was to many of his friends , that no wonder if every man not onely out of Indignation , but out of feare too cryed out . — Nunquam si quid mihi credis amavi Hunc hominem . Such being the impotent and immoderate Passions of many men to trample on the sam●… persons in their calamity , whom in their grea●… nesse they almost adored , as he said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . When the Oake is fallen that stood , Then every man will gather wood . Lastly , not onely things shamefull to themselves , but such as are signes , and Intimations of them doe usually beget this Affection . As Aeschinus in the Comaedian , blushed when he saw his Father knocke at the doore of an infamous woman , because it was a token of a vicious intension . And therefore Casar was wont to say . That hee would have those that belonged unto him free , as well from Suspicion , as from Crime , for we shall never finde that a man who is tender of his Conscience will be Prodigall of his Credit , and he who is truely fearfull of incurring Censure from himselfe by the Guilt of a Crime , will in some proportion be fearfull of incurring censure from others by the shew and suspition of it ; for as a Good Conscience is a Feast to give a man a cheerfull heart ; so a good name is an oyntment to give him a cheerefull Countenance . There is a Twofold shame , The one Vertuous , as Diogenes was wont to say , That Blushing was the colour of Vertue , The other Vicious , and that either out of Cruelty , as Tacitus and Seneca observe of Domitian , that he was never more to be feared then when he blushed . Or else out of Cowardize , when a man hath not strength enough of Countenance , to out-face and withstand a Vicious solicitation , as it was said of the men of Asia , that they had out of tendernes of face , exposed themselves to much inconvenience , because they could not pronounce that one Syllable , Noe. It was a better Resolution , that of Zenophanes , who being provoked unto some vitious practise , confessed himselfe a Coward at such a Challenge , as not daring to doe dishonestly . I will conclude this matter with that Excellent Similitude wherwith Plutarch beginneth it , in that golden book of his touching the same Argu ment . That as Thistles , though noxious things in themselves , are usually signes of an Excellent Ground wherein they Grow , so shamefastnesse thought many times a weaknesse , and betrayer of the Minde , is yet generally an Argument of a soule , ingenuously and verttuously disposed . CHAP. XXX . Of the Affection of Anger . The Distinctions of it . The Fundamentall Cause thereof , Contempt . Three kindes of Contempt , Dis-estimation , Disappointment , Calumnie . I Now proceed to the last of the Passions , Anger , whereof , in it self a subject of large Discourse , yet being every where obuious , I shall not speake much . I intend not therefore distinctly to handle the severall kindes of this Passion , which Aristotle in his Ethicks hath given us , a which are a sharpe Anger , and an Hard or Knotty Anger . And Saint Paul who likewise gives us Three kindes of it . Whereof the first I may call a b close and buried anger , which he names bitternesse , the other a violent c burning Anger , which he calls Wrath , and the last a Desiring and pursuing Anger , which seemeth to have it's d derivation from a word which signifies to Desire , and therefore is defined by Aristotle to a be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . & by the b Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , words of prosecution and pursute . For these differ not Essentially or formerly amongst themselves , but onely in diversity of Degrees , and in order to the diverse constitutions of the Subject wherein they lodge , and of the habits wherewith they are joyned . In which respects we might observe severall other shapes of this Affection . For there is the a Anger of a Waspe , which is an Hasty , Pettish , and Fretfull Anger , proceeding from a nature b Leavened and habituated with Choler , which is presently stirred and prouoked . And there is the Anger of a c Lion , which is slow , but strong & severe , thus Elegantly described by d Homer . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He first walkes by with sk●…rne , but when swift youth , Vrge him with Darts , then with devouring mo●…th He turnes againe , and at his lips is seene A boyling f●…ame , while his stout heart within Rouseth itselfe with a groanes : and round about His Tayle , beating his sides and loynes , cals out And wakeneth proud Revenge . Thus stir'd he flies Right on with red and fierie sparkling eyes To kill or to be kill'd — There is further a Cowardly verball and ridiculous Anger , like that of Whelps , which barke aloud , but run away from the thing which Anger 's them . Which spendeth it selfe onely in stormes of empty Expressions , rather pleasing then punishing those whom they light on , and rendering the person that useth it a very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Skarre ▪ Crow , formidable to children , but to men ridiculous , like Geta in the Comedian . Ruerem , agerem , raperem , tunderem , prosternerem . There is a grave and serious Anger , like that of Agamemnon . An insolent and boasting Anger , like that of Achilles . A sullen and stubborne Anger like that of the Romanc Armie disgracefully used by the Samnitians . A cruell and raging Anger , like that of Scylla , who in an excesse of fury , vomited up blood , & died . And thus Saul is said to b have breathed out threatnings , and bin exceeding mad against the Church . A Revengefull and impatient Anger , as that of c Cambyses , who being reprooved by Prexaspes for his Drunkennesse , con●…uted the reproofe with this act of Cruelty , he shot the sonne of his Reproover thorow the heart , to prove the steaddinesse of his hand . An Anger of Indignation at the honour and prosperity of unworthy persons , as that of the Roman Nobility , who seeing Cu. Flavius , a man of meane Condition , advanced to the Praetorship , threw away their golden Rings , ( the signes of their honour ) to testifie their just Indignation . The Poet thus Elegantly expresseth the like against Menas , made of a Slave a Freeman by Pompey . Videsne Sacram metiente te via●… Cum bis ter ●…lnarum tog â Vt or a vertal ●…uc & huc euntium Liberrima Indignatio ? Sectus flagellis hic trium viralibus Praconis ad fastidium , Arat falernimille fundi jugera Et appiam mannis terit . When thou pacest up and downe In thy long Gowne , Seest thou how the people fret To see thee Iet ? How with Indignation bold , They cannot hold To see a man , so lately plow'd With scourges low'd , Vntill at length the weary Cryer , Began to Tyre , Dressing a thousand Acres now With Horse and Plow ? Lastly , an Anger of Emulation , or a displeasure against our selves for comming short by our negligence of the perfections of other men whom haply by industry we might have equalled . As Themistocles professed that the Trophie of Miltiades would not suffer him to sleepe . And Caesar wept wh●… he read the atchiements of Alexander , as having not at his age done any memorable thing . And Thucydides hearing Herodotus recite a History which he had written , brake forth into a strange passion of weeping which the Historian espying thus comforted his Father you are a happy man to be the Father of such a Son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Who is carried with such a vehement affection unto Learning . But to passe over these particulars , I shall in the generall content my selfe with a briefe Consideration of the Causes and Effects of this Passion . The Fundamentall and Essentiall Cause of Anger , is Contempt from others meeting with the love of our selves . Whether it be disestimation and undervaluing of a mans person , or disappointment of his purposes , or slandering his good name , or any other way of casting injury on him . or any of these particulars being impaired ( if by such on whom we may hope to receive revenge ) doe worke not only Anxiety and Griefe ( which is a motion of slight ) but hope also and desire to ease it selfe , if not in the recovery of its own losse , yet in the comfort of another mans : For Calamity ( as the Historian speaks ) is ever either querulous or malignant , Cum suo malo torquetur , quiescit dien●… . When it feels it selfe wrung and pinched , it quickly proceeds either by justice or revenge to please it selfe in † retaliation . For the former of these , as it is the common property of Man with all other Creatures to love himselfe : so it is his particular desire also , being Animal Sociale & Politicum , to be Loved by others ; because hereby that Love of himselfe , which proceedeth from Iudgement and Reason , is confirmed . For every man doth more willingly beleeve that , whereunto he hath farther authority to persuade him . And therefore though Love be not sinisterly suspitious , nor too envious in interpreting a mans owne , or a friends actions and beha●…iour ; yet that Love , which is not blind and furious , will be ever ready to submit it selfe unto the opinion of stayed and indifferent judgements , because it is conscious to it selfe , how easily it may miscarry , if it r●…ly upon its owne censure , wherein Reason , Affection , and Prejudice are mixed together . Now then when a man already strongly possessed with a love of his owne or his friends person or parts , shall find either of them by others sleighted and despised ; from whose joynt-respect he hoped for a confirmation of his judgement ▪ there hence ariseth not onely a † Griefe to see his Expectation deceived , and his Opinion undervalued ▪ but withall a * Desire to make knowne unto the persons , who thus contemne him by some manner of face or tongue , or hand , or heart , or head , Revenge , ( for all these may be the instruments of our Anger ) that there is in him more courage , power and worth than deserves so to be neglected . Which Passion in a word , so long as it submits it selfe to the government of Reason , is then alwaies allowable and right , when it is grounded on the Pride and Insolency of others , who unjustly contemne us . And then Irregular and Corrupt , when it proceeds from the root of Pride and Ambition in our selves , which makes us greedy of more honour from others , than their judgements or our owne worth suffers them to afford us . To this branch of Contempt may bee referred Forget fulnesse of friends and acquaintance , whereby we upbraid them with obscurity and distance , as well from true worth , as from our affection : For Omnia quae curant , meminerunt , saith Tully : and Aristotle to the same purpose . Those things which wee doe respect , doe not lye hid and out of our sight . Next hither may be referred all Vngratefull persons , who sleight those favours which they have received from other mens bounties , and out of a swelling and height of stomacke , cannot endure to acknowledge any obligations ; but desire to receive benefits , as Corrupt men take Bribes in the darke , and behind their backs , that so neither others , nor ( if it were possible ) their owne eyes might be witnesses unto it : For as Tacitus speaks , Gratia oneri habetur , : such is the pride of some men , that they disdaine not to be overcome in any thing ▪ though it be in kindnesse . And therefore Vbi multum beneficiâ antevenêre , pro gratia odium redditur , saith the same Author : When they finde themselves overloaden with Love , the best requi●…all which their high minds can affoord , is hatred : which cannot but worke a double Anger ; an Anger against our selves and our owne weaknesse in the choice of so unfit a subject for the placing of our benefits ; and an Anger at that contemptuous Pride , which so basely entertained them . Hither also we may referre those Locked and Close men , who even to their friends are so referred , and keep every thing so secret , as if none were worthy , to whose Iudgement or Trust they might commit themselves . Hitherto likewise are referred Acceptation of persons in equallity of merit with unequall respect , negligence of outward ceremony and beha viour ▪ and generally what ever else may worke an opinion that we are undervalued . The second branch of this first Fundamentall Cause was an Hindering of the projects and purposes of another , which is not only a Privative ( as the former ) but a Positive and Reall Injury , which includes that other , and addes unto it , as being not only a sleighting , but an assault upon us ; no●… an Opinion only , but an Expression of our weaknesse ; a course so much the more likely to insenc●… nature , and make it swell , by how much violent and opposition , is more sensible in motion than in rest . So that these two former Injuries , I thinke I may well compare to a Banke , and to a Bridge , or some other stops to a River in his course : Whereof the former doth Confine the River , and not Op pose it , as not hindring it in its direct and naturall motion ( which it rather helpeth by more uniting the parts ) but only in a motion Laterall and indirect , which nature intended not ; and therefore herein we see not any manifest fretting and noise , but only a secret swelling and rising of the water , which breaks not into outrage and violence : But the Latter resisting the naturall course of the streame in its owne Chanell , and standing directly crosse , where the Nature should passe , makes it , not only in time to overswell on all sides , but in the meane time works in it great tumult & noise . Sp●…mens , & fervens , & ab Obice Savior ibit . It foames and boyles , and with a raging force , Fights with all Obstacles , that stop its course . So of these two Degrees of Contempt in Anger ▪ the former as being onely a Confining and Limiting Contempt , which shuts up a mans worth within too narrow and strait a judgement , works indeed a secret swelling of the Heart with Indignation at the conceipt of such disesteem ; but this breaks not out into that clamour ( as S. Paul cals it ) that noise of Anger , as the other doth , which a●…iseth out of a direct opposition against our counsels or actions . Vnto which opposition may be reduced all manner of injurious proceeding , which tends to the prejudice and disappointing of any mans ends ; whether it be by closenes and undermining , as cheats and couzenages in the preventing of lawfull , or by other politicke wisedome in hindering unlawfull ends ; or whether by open and prosessed Opposition , as in matters of Emulation , Competition , Commodity , and the like ; or lastly , whether it be such as takes notice , and discovers ends which desired to be undiscerned . And therefore Tacitus reckoning the ambiguous and close speeches of the Emperour Tiberius , sayes that it was Vnicus Patrum metus si intelligere viderentar , the Senate seared nothing more than to discover that they understood him ; which is the same with his judgement after : Eò acriùs accepit recludi quae premeret , nothing did more exasperate him than to see those things taken notice of , which he desired to suppresse and dissemble . Both which were true in Scaur●…s ; one of the Senatours , who adventuring to collect Tiberius his willingnesse of accepting the Empire , in that he did not sorbid by his Tribunitiall Authority the relation thereof by the Consuls , did thereby procure his utter and jmplacable hatred . But of all Contempts , the last of the three is greatest ; that I meane , which immediately violates our Reputation and Good name ; because it is a derivative and spreading injury ; not only dishonouring a man in private and reserved opinion , but in the eyes and Eares of the World ; nor only making him odious in his life , but in his memory . As there is in a man a double Desire ▪ the one of Perfecting ; the other of Perpetuating himselfe : which two answer to that double honour of our creation , which we lost in our first Father ; the honour of Integrity in Goodnesse ; and the honour of Immunity from Corruption : So there may bee from the violation of these sundry degrees of Anger , or any other burthensome Passion wrought in us . But when in injury we find them both assaulted , and not only our parts and persons ( which belong to our perfection ) privily undervalued ; but our name and memory ( which belong to our prepreservation ) tainted likewise , we cannot but be so much the more insenced , by how much perpetuity accumelates , either to weaknes or perfection : But of this Fundamentall cause of anger enough . CHAP. XXXI . Of other Causes of Anger : first in regard of him that suffers wrong : Excellency , Weaknesse , strong Desires , Suspition . Next in regard of him who doth it ; Basenesse , Impudence , Neerenesse , Freedome of Speech , Contention , Ability . The Effects of Anger , the Immutation of the Body , impulsion of Reason , Expedition , Precipitance . Rules for the moderating of this Passion . THose which follow , are more Accidentall : whereof some may be considered ex parte Patientis , on the part of him that suffers ; and some ex parte Inferentis Injuriam , on the part of him that doth the Injury . Touching the patient or subject of an Injury , there are three Qualifications , which may make him more inclinable to Anger , upon supposition of the Fundamentall Cause , Contempt : and the first of these is Excellency , whether Inward from Nature , or Accidentall from Fortune : For hereby men are made more jealous of their Credit , and impatient of Abuse , as well perceiving that all Injury implies some degree both of Impotency in the Patient , and of Excellency ( at least conceited ) in the Agent . As Aristotle speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Injurious men are commonly highly conceited of their owne Excellency , which cannot well stand with the height and distance of that minde which is possessed with his owne good opinion ▪ and this cause the Poet intimates in those words ▪ — Manet altâ mente repôstum , Iudicium Paridis , Spretaeque injuria formae . A deep and lasting Discontent is bred To see their Beauties undervalued By a weake wanton Iudgement . It wrought a deep Indignation in the Minds of Power and Wisedome to see a weake and wanton Iudgement give Beauty the precedence in their Emulation . Which undervaluing of worth , how much it is able to possesse a man with Griefe and Fury : the one example of Achitophel alone may discover , who upon the rejection of his counsell , when he was too low to revenge himselfe on Absalon , executed his Anger on his owne necke . The second Qualification of the subject is Weaknesse and De●…ect , when the mind finds it selfe assaulted in those things , wherein it is most of all Deficient : which Aristotle hath observed , when he tels us , that † Sicke men , Poore men and Lovers are commonly most subject to this Passion : It being as great a paine , and a greater contempt to ●…ub and provoke an old wound , than to make a new . That injury which proceeds against men of high and eminent quality , cannot possibly pierce so deep as that which is exercised upon open and naked weaknesse : because the former proceeds only from strife and emulation ; but the other from insultation and pride : the one is only a disesteem ; but the other a contumely and exprobation : the one is a conflict of judgements , but the other a conflict of passions ; and therefore likely to be the greater . For a neglect of worth and good parts ( unlesse , as sometimes it falleth out , it proceeds from Basenesse and Ignorance ) is an injury from Worth also : but a Neglect , and despising men already downe , is an injury from stomacke and height of mind ; wherein the party offended cannot labour so much to cleere it selfe from the Imputation , as to revenge it selfe for it . Another reason why Weaknesse the better disposeth a man to Anger , may be , because such men are most Tender to feele an injury , most Suspitious to feare it , and most Interpreting to over-judge it . All which being circumstances of aggravation to increase a wrong , are likewise good means to adde degrees and heat unto our Passion . Lastly , to give a reason of both these two former causes together , it may be a Disappointment and Frustrating of Expectation : For men of eminency and worth , expect rather Approbation and Imitation than Contempt . And men weake and defective , expect Compassion to cover , and not Pride to mocke , and so double their wounds : and both these are in some sort debts of Nature , it being the Law of Reason to honour Merit , as it is the Law of Mercy to cover Nakednesse : and for both I am sure it is the Law of Charity , as not to vaunt or be puffed up in our selves : so neither to rejoyce or thinke evill of another : and we may well conceive Anger will be strong , when it thinks it selfe lawfull . Vnto this particular of Weaknesse wee may also reduce that which the Grammatian hath observed on Virgil , Plus Irarum advenit , cum in manus non potest venire , cui irascimur . Anger is increased when it cannot reach the thing with which it is angry . And therefore the chaining up of Woolves and Mastives enrageth them , because it restraineth them ; which the Poet hath excellently described . Ac veluti pleno Lupus iusidiatis evili , Cum fremit ad caulos , ventos perpessus & imbres Nocte super media : tuti sub matribus agni Balatum exercent . Ille asper & improbus irâ Savit in absentes , collecta fatig at edendi Ex longo rabies , & siccae sanguine fauces . Haud aliter Rutilo muros & castra tuenti Ignescunt Ira , & durus dolor ossibus ardet . As a fierce woolfe with winds , storms , midnight , whet When in close solds the secure lambs do bleat , Barks at his absent prey with the more Ire : When rag'd and deceiv'd Hunger doth him tyre . So Rutilus seeing his foes all safe , Doth vex and boyle with the more burning chase . For it is a great torment to an Enemy , when he can finde no in-let nor advantage against him , whom he hates . Another cause of Anger may be strong Desires : For alwaies vaster and more exact our desires are , it is so much the harder for them to be pleased or satisfied . And therefore as the Philosopher notes , Luxurious men are usually transported with Anger , because men love not to be stopped in their pleasures : and hence as Plutarch observes , men are usually most angry there , where their desires are most conversant : as a Country-man with his Bayliffe ; or an Epicure with his Cooke ; or a Lover with his Corrivall , because all these crosse men in that which they most love . Now strength when it is opposed , is collected and gathered into the more excesse ; as we see in Winds or Rivers , when they meet with any thing which crosseth their full passage . The last Qualification of the Subject , whereby he is made more Inclinable to this Passion , is a suspitious , apprehensive , and interpreting fancy , ready to pick out injury where it cannot be justly found ; and ( that its Anger may be imployed ) to frame occasions unto it selfe . And therefore t is wise advise of Seneca , Non vis esse Iracundus ? ne sis Curiosus . He which is too wise in his judgement on other mens Errours , will be easily too foolish in the nourishing of his owne Passion : and it s commonly seen in matters of censure and suspition , the more sight and reason goes out , the lesse useth to abide within . Now is it hard for a man , if he be peremptorily possessed with this opinion ; yet he is a common subject of others contempt , to find out , either in defects of Nature , or rudenes of custome , habit , education , temper , humour or the like , some probable ground or other for exception ; which yet when it is further inquired into , will prove rather strangenesse than injury . And this is generally a Corruption of Anger ▪ First , because it is hereby oftentimes unjust , either in fastning it selfe there where it was justly neglected : for we may ever observe that Suspition proceeds from Guilt , and none are more jealous of being neglected than those that deserve it : as it is observed of some reproachfull speeches , which a Senatour was accused to have uttered against the honour of Tiberius : Quia ver a erant dicta credebantur . His suspitious mind was persuaded that they had been spoken , because hee was conscious that they had been acted ; and therefore ( as was before noted ) it was the custome under such men to avoid all manner of Curiosities , and search into things done by them , which might easily be subject unto sinister judgement ; and rather to affect Ignorance with Security , than to be ruined with wisedome . And next it is corrupt , because it is rash and hasly , being led by a halfe judgement , the worst guide to a headlong and blind Passion . The next degree of causes is of those which qualifie the Agent , or him that worketh the injury , and there may be amongst many other , which cannot be reckoned , these generall ones . First Basenesse , which works a double cause of Anger : One for an injury of Omission , in neglecting those respects which are required in men of meane and inferiour ranke towards their superiours : Another for a positive enquiry in the evill exercised against them . And many times the former alone is a cause of Anger , without the later : For this distance of persons doth quite alter the nature of our Actions , insomuch that those demeanors , which are commendable and plausible toward our equals , are rude and irreverend toward those that are above us : and this is that which makes the wrath of God in the Scripture to bee set out so terrible unto us : because of the infinite distance between the Vnmeasurable Glory of the Maker of the World , and the basenesse of sinners ; and therefore the comparison which useth to bee made for the defence of Veniall sinnes , that it is altogether unlikely that God , infinitely more merciful than men , should yet be offended at that which a mans neighbour would pardon him for , as a foolish angry word , or the stealing of a Farthing , or the like , is without reason : because between man and man there is a Community both in nature and weaknesse ; and therefore , Ha●…c veniam , petimu●…que damusque vicissim . Because we both our Errours have , We pardon give , and pardon crave . But it is an Argument of infinite Insolence in a vile Creature for feeding it own Corruption and selfe-love in a matter of no value to neglect one command of him , who by another is able to command him into Hell , or into nothing . The next Quality in the Injurer , which may raise this Passion is Impudence , either in words or carriage . And the reasons hereof may be : First , because as Aristotle observes , all Impudence is joyned with some Contempt , which is the Fundamentall and Essentiall Cause of Anger . Secondly , because all Impudence is bold , stiffe and contentious , which are all incitements to this Passion . For as Shame being a Degree of Feare works an acknowledgement of our owne weaknesse ; and therefore a submission to the power wee have provoked , which as Aristotle observes ) procureth from beasts themselves lenity and mercy : So Impudence in all other things being contrary to it , must likewise produce a contrary Effect . Thirdly , those things which we Impudently do , we do willingly likewise . And therefore wee shall observe in the Scripture how reigning sins that is , those which are done with greedine●…se of the appetite , and full consent of the will , are set forth by the names of Stubbornnesse , Rebellion , whorish Fore-head , Brasse , and Yron . Now nothing doth more aggravate a wrong then this , that it proceeded from the will of man. And the reasons are , First , because a mans Power is in his Will ▪ but Passions and other blind Agents , when they work ungoverned , are our Imperfections , and not our Power ; and therefore the easier borne withall . Secondly , to a Plenary , Spontaneous Action , ( such as I take most of Impudence to be ) there are required Antecedenter , Deliberation , Approbation , and Assent ▪ and Consequenter ▪ Resolution , Perseverance , and Constancy . All which , as they take away the two principall conditions required unto Lenity ; Consession and Repentance : so likewise doe they adde much to the weight of an injury , because an actition which is thus exercised , is a worke of the whole Man , and imployes a perfect consent thereunto : so a perfect and compleat en mity toward the person offendeth thereby . Wheras others are but the wrongs of some part , such as are of those of the wil , led by an ignorant ; or those of Passion , led by a traduced Vnderstanding ; and they too not of a part regular , but of an Vnjointed and Paralyticke part , which followes not the motion of a stayed reason ; and therefore as they proceed from more disorder in our selves , so doe they worke lesse in the party offended . Another thing which may raise and nourish this Passion , is any degree of neer Relation between the parties ; whether it be Naturall by Consanguinity ; or Morall , by Society , Liberality , or any other friendship . For as it is prodigious in the Body Naturall to see one member wrong and provoke another : so in Vnions Civill or Morall , it is strangely offensive to make a divulsion . Therefore we are more angry for the neglect offered us by friends , or those of whom we have well deserved , than by enemies or † strangers . No wounds go so deep as those we receive in the house of our friend . And the reason why this difference between men neerly referring each other should worke a greater Anger between them , is : First , because herein we may finde that which before I observed as a furtherance to this Passion , Disappointment , and frustrating of Expectation : For in this case , we expect Sympathy & not Division . Secondly , because all Anger is a kind of dis-joyning or Divulsion of things before joyned : there therefore , where is the greatest Vnion , must needs bee the strongest and most violent separation ; as in the Body , the Divulsion of Soule is more horrible than of an Arme , or some other member ; because the one is an Essentiall , the other onely an Integrall Vnion : and so it is with those who are by bloud or friendship made one ; as the dividing of them is more strange and violent , so doth it produce a stronger Passion . Another cause of this Passion in respect of the Injurer , may be a too great Freedome and indiscreet use of speech ; especially if it be in way of correction and rebuke : For as Solomons speech is true , Mollis responsio frangit Iram , a soft answer pacifies wrath : so on the contrary it is true likewise , Dura Correptio unit Iram ; that an harsh rebuke knits it . Anger is by nothing more nourished than by much speaking , though not in the par●…y that speaketh ; because Speech is to Anger , like Teares to Griefe , a spending and venting of it , yet alwayes in another , unto whom we minister farther matter of offence . To which purpose , is that speech of Syracides . Strive not with a man that is full of tongue , and heape not wood upon his fire . Another Cause , which I shall observe is contention and Difference , whether it be in Opinions or in Inclinations : because this must needs be ever joyned with some undervaluing of another mans choice and judgement ; which if it be not seasoned with much sobriety , will easily induce a man to beleeve , that it proceeds not from Zeale to Truth , but from a humour of Opposition . Wherewith many men are so farre possessed , that one must hardly dare to speake the truth in their company for feare of endangering it and them . Like Chry●…ippus in Laertius , who used to boast that hee often wanted Opinions , but those once gotten , he never wanted Arguments and Sophismes to defend them . The last cause which I shall note of this Passion is in him , who offends us , his very Abilities , when we see them neglected : for this provokes to more displeasure , then naked impotency . Weaknesse , when it miscarries , is the object of Pitty : but strength , when it miscarries , is the object of Anger . — — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should not blame unworthy and base spirits To sl●…g and shrinke from Battle : but for merits So to forget themselves , for you to be Vnlike the men you are , What man can see Such weaknesse , and not wonder , chide , debate ; Till you your selves doe your owne Errours hate . Vnto all these we might adde some others which the Philosopher toucheth , as neglect of our Calamities , or rejoyeing at them , or divulging them , or bringing readily the report of them unto us , receiving the report of them with pleasure . Or lastly , representing the Signes which may bring into minde the memory of any injuries done us . As the Levite sent the parts of his Abused Concubine up and downe unto the Tribes of Israel to move them unto Indignation . So Antony in the funerall Oration upon Iulius Caesar produced his robe stained with the blood which Brutus and Cassius had shed , to worke ad●…testation of that fault in the people . Now concerning all these causes together ( because it would be two tedious to gather particular circumstances of dignity and corruption from all of them ) we are to conclude that Anger , as it ariseth from any of them , is then onely Regular and Iust , when it keepes these conditions . I First , that it still observe proportion and conformity to the rules of Love : otherwise it i●… not Ira in Delictum , but Ira in fratrem not agains●… the Crime but the person of my brother : 〈◊〉 kn●…w the nature of this passion is to be Transient to goe out from us on our brother and reforme him : not Immanent to worke upon our selves and deforme us : I meane by soyling the habite of Charity , which ought alwayes to remaine inviolate . 2 Secondly , that it keepe likewise due proportion unto judgement , and that unto a true judgement , and a whole judgement ; otherwise it is not onely to be Angry with our brother , but , which is farther , to be angry with him unadvisedly . Iudgement then must be true first , that is , cleare , setled , and untransported ; and that likewise in two actions ; in the Act of Interpretation , which reacheth unto the Injurie ; and in the Act of Direction or Government , which reacheth unto the Passion . 3 And next it must be a whole judgement : and that in both the former . It must judge fully of the nature and circumstances of the injury , which ever receives it degrees of Intention or remission , not from the matter of the Act , but from some particular Qualifications and Circumstances joyned thereunto . Secondly , it must judge fully of the Act of Passion , not onely in Informing , quod sit , that Reparation of our selves is lawfull ; but 〈◊〉 too , in the manner and forme how to undertake it . Because as Passion , being without Reason in it selfe , wants the tongue of judgement to inform it what to do ; So , being blinde , it wants the hand of judgement to leade it in the doing of it : and this I take to be the proper way of governing this Passion . But that which was once prescribed by Athenodorus the Philosopher , unto Augustus to repeate over the Alphabet between the Passion and the Revenge , is too boyish and slight , as diverting the minde from the occasion to some other trifle , which is onely to cozen and not to conquer ou●… distemper ; and therefore though it may for a time allay it , yet this is but as the cures of Empericks , which give present ease , but search not into the roote , nor leave such ●…n habit within , as shall in after occasions limit the unrulinesse of such distempers , like those odours which use to raise men out of a fit of the falling sicknesse , but doe not all cure them of the disease . Now to speake a word or two of the Effects of this Passion : they are such as are wrought , either in our selves or others . Concerning the former , they are either outward effects , which ●…each to our bodies , or inward , which reflect upon Reason . Those on the body are clamour ( as Saint Paul cals it ) in the Tongue , Tumour and Inflammation in the Heart ▪ Fire in the Eyes , and Fiercenesse and Palenesse in the Countenance , and a sensible alteration in the whole man. The use or deformity of all which depend upon the subordination of Passion unto Reason , or Dominion over it . For if it be Governed and obedient , there is an excellent use of these alterations in the body ( which will not then be permitted to be excessive ) namely the testification of our just displeasures at an offence received , and the inlivening or sharpning of us ( if occasion require to the prosecution of further lawfull redresse ; for though I would not have a man in his passion suffer a Metamorphosis , and turne his face into a torment punishing himselfe as much with Deformity , as his adversary with feare , yet neither can I like that close and dissembled , that politique and stomacke Anger , which cunningly shrowds it selfe under a calm and serene countenance ; which being unnaturall to this passion ( whose property it is , Non insidiari sed palàm agere , not to worke by way of Ambush and Stratagem , but visibly ) will quickly degenerate into Malice and Rancour . The Inward Effect of this Passion , is an Excitation of Reason ; to judge of the wrong and meanes of Redresse , which is then Regular , when it is done Ministereally and by way of service to the whole ; but most corrupt and dangerous , when it is done by prepossession , transporting , confounding , or any other way tainting of Reason ; which is to make it a party rather then a Iudge . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which makes sometimes a Wise man breake Into Distempers wilde and weake . In which ill office there is not any Passion more busie and fruitfull then this of Anger by reason of it's suddennesse , and of it's violence : both which are strong meanes to smother or divert Reason , as we see in Tiberius himselfe , who though a man of a close and sad judgement , and of most reserved Passions ( insomuch as he lived in them and nourished them a long time before either their working or discovery ) yet when he was provoked by Agrippina , to a more violent Anger then usuall , his Passion we see for the time altered his nature . Et veram occulti pectoris voc●…m elicuit , Num ide●… l●…deretur , quia non regnaret . He brake forth into words , strange and unusuall from so close a disposition ; to wit , Whether she were wronged because she did not reigne ? which is Tacitus his observation upon the Anger of that man. The last Effect is expedition and Dexterity inexecuting those means which Reason judgeth needfull for satisfying our selves against the person that hath offended us , wherein it 's assistance , while it is Regular , is of excellent use in mans actions , because it makes bold and resolute . But here one maine corruption is to be avoided , Precipitancy and impatience of Delay or Attendance on the determination of right reason ▪ which makes it commonly runne away with an halfe or a broken judgement . In which respect Aristle in his Ethicks very elegantly compares it to a hasty servant , that goes away posting with halfe his errand and to Dogs , wch , as soon as ever they heare a noise , barke presently before they know whether it be a stranger at the doore , or no●… so Anger attends Reason thus long , till it receive warrant for the justnes of seeking redresse , & then suddenly hastens away without any further listening to the rules of Decorum and Iustice , which it should alwayes observe in the prosecution thereof : Lest while it is too intent on his owne right , it fall in that extreame which it pretendeth to revenge , the wronging of another . There is not any Passion which standeth more in need of Moderation then this doth , both because it is one of the frequentest which we are troubled with , and the most unruly , as that which can over-beare the rest , and , of all other , hath the least recourse to a Reason , being hasty , Impetuous , full of Desires , Griefe , Selfe-love , Impatience , which spareth no b persons , friends or ●…oes , no things , animate or c in animate , when they fit not our fancy . And therefore d Grammarians tell us that it hath its name Ira from Ire , because a man in his Anger usually goeth away from his Reason , and as his Anger slackens , he is said , ad se redire , to returne again unto himselfe . And therefore those men in whom Reason is most predominant , are least transported by this Affection , and most often displeased with themselves for it . It was a strange commendation given to a Theodosius Iunior , that never any man saw him Angry ; And such a power had b Lycurg●… over himselfe , that when an insolent young ●…n had done him no lesse injury then the striking out of one of his Eyes , by lenity and mansu●…tude hee convinced and gained him . c And Pericles that great Statesman and Oratour of Greece , being all the day reviled by a●… Impure companion , commanded his servant at night to light him home unto his house * nothing more obvious then Examples of this kinde . That we may therefore so ma●…nage this Passion as to be Angry but not sinne , it will be requisite ▪ 1 To let it have an Eye upward , as Moses did , whonever expressed any other Anger that wee read of but zealous , and Religious , when the injury directly aimed at God and his honour . It is very improbable that any thing will move too fast upward . 2 To convert it Inward into a selfe-displicency and severity towards our owne Errours , for the more acquainted any man is with himselfe , the lesse matter he will finde of Anger with other men , as having so much both to doe , and to blame at home . Anger ever ●…riseth from the Value which wee set upon our selves , which will ever then be most modest , when we take of it the fullest view . 3 Follow it not too Close , joyn not too soon , not too hastily with it , though it may be used sometimes , it must never be incouraged , being over-bold and forward of it selfe . And therefore as many drugges must be prepared before wee may 〈◊〉 to use them ; so we must take heed of disp●…ing this affection without its due corrective●… must first be schooled before it be imployed , as men bridle their horses before they ride them . It is not good drinking in muddy water so soone as it is stirred , give it time to subside and settle . 4 Keepe it not long , it is the Spawne of Malice and Contention , and time will hatch it . It is a Corroding thing which will fret and staine the Vessell in which it is kept . Let not the Sunne goe downe upon it , 't is ill being in the darke with so bad a Leader . It may passe through the heart of a wise man , but it Resteth onely in the b●…some of Fooles . 5 Remove the Occasions of it , withdraw Fuell from so catching a Flame . They say of Turpentine , and some other like things . That they will draw and sucke Fire unto them . Certainely of all Fire there is none so ductile , so sequacious and obsequious , as this of Wr●…th . It was not ill done therefore of C●…tys and Augustus , To cause those curious Vessels to be broken of purpose , which having beene accidentally broken might have made ●… breach likewise upon the dis●…retion of their owners . 6 Give not an easie Eare to Reports ▪ nor an Easie entertainement to suspicio●…s , bee not greedy to know who or wherein another hath wrong'd thee . That which wee are desirous to know , or apt to beleeve , wee shall be the more ready to revenge . Curiosity and ●…dulity , are the Handmaides unto Passion . Alexander would not see the woman after ●…hom he might have Lusted ▪ Nor Casar search Pompeyes Cabinet , l●…st he should find new matters of Revenge . He chose rather to make a Fire of them on his Hearth , then in his Heart . Inju●…ies unknowne doe many times the lesse hurt ; when I have found them , I then begin to feele them , and suffer more from mine owne discovery then from mine enemies attempt . 7 Bee Candid in Interpreting the thing●… wherein thou sufferest . Many times the glasse through which I looke , makes that seeme formidable , and the wave , that crooked , which in it selfe was beautifull and straight . Haply thou art Angry with that which could not intend to hurt thee , Thy Booke , thy Penne , the stone at which thou stumblest , the winde or raine that beates upon thee : bee Angry gaine , but with thy selfe , who art either so bold as to be Angry with GOD , or so foolish , as to be Angry with nothing . Thou art displeased at a Childish or an Ignorant miscarriage , Call it not Injury but Imprudence , and then pitty it . Thou art Angry with Counsell , Reproofe , Discipline ; why doest thou not as well breake the Glasse in which thy Physitian Ministreth a potion unto thee . Bee Angry with thy sinne , and thou wilt love him that takes it from thee . Is hee that adviseth thee thy Superiour ? Thine Anger is undutifull , is hee thy friend , thine Anger is ungratefull . 8 Give Injuries a New Name , and that will worke a new Affection . In blinde Agents call it Chance ▪ in weake Persons , Infirmity , In simple , Ignorance , in wise Counsell , in Superiours , Discipline , In equals , Familiarity ' in Inferious , Confidence , where there is no other construction to be made , doe as Ioseph and David did , call it Providence , and see what God sayes to thee by it . Get a minde conversant with high and noble things , the more heavenly , the lesse Tempestuous . 9 Be not Idle , Sluggish , Luxurious , wee are never more apt to bee Angry , then when we are sleepy or greedy . Weake resolutions and strong Desires are sensible of the least exa●…peration , as an empty ship of the smallest Tempest . Againe be not ●…ver-busie neither ▪ That man can hardly bee master of his Passion that is not master of his imployments . A minde ever burdened , like a Bow alwayes bent must needes grow impotent , and weary , the fittest preparations to this distemper . When a mans businesse doth not poise , but presse him , there will ever bee something either undone or ill-done , and so still matter of Vexation . And therefore our Mindes as our Vessels must bee unloaded , if they would not have a Tempest hurt them . Lastly , wrastle not with that which pincheth thee . If it bee strong it will hurt , if cunning , it will hamper and entangle thee . Hee that strives with his burden makes it heavier . That Tempest breakes not the stalkes of Corne , which rends asunder the armes of an Oake , the one yeelds , the other withstands it . An humble weaknesse is safer from injury , then a stubborne strength . I have now done with the Passions of the Minde . And briefly proceede to those Honours and Dignities of the Soule of Man which belong unto it in a more abstracted Consideration . CHAP. XXXII . Of the Originall of the Reasonable Soule , whether it be immediatly Created and Infused , or derived by Seminall Traduction from the Parents . Of the Derivation of Originall sinne . THe dignity of Man in respect of his Soule alone , may be gathered from a consideration either of the whole , or of the par●…s therof . Cōcerning the whole , we shall consider two things ; It s Originall , and its Nature . Concerning the Originall of the Soule , divers men have diversly thought ; for , to let passe the Opinion of a Seleucus , who affirmed that it was educed out of the Earth , and that b of Origin and the Plato●…ists who say that the Soules of men were long agoe created , and after detruded into the Body as into a Prison : There are three Opinions touching this question . The first of those who affirm the Traduction of the Soule by genera●… , some of which so affirm because they judged 〈◊〉 a Corporeall substance , as did c Tertullian . Others because they beleeved that one spirit might as easily proceed from another , as one fire or light be kindled by another : as d Apollinarius , Nemesi●… , and divers in the Westerne Churches , as St. Hierome witnesseth . The second , of those who deby the naturall Traduction , and say that the Soule is 〈◊〉 ●…ion infused into Bodies , organiz'd and praedisposed to receive them ; of which Opinion among the Ancients were e St. Hierom , f Hilarie , g Ambrose , h Lactantius , i Theodoret. k Aeneas Gaz●…us , and of the moderne Writers the major part . The third is of those who doe haesitare , stick betweene both , and dare affirme nothing certaine on either side , which is the moderation of l St. Augustine and Gregory m the great , who affirme that this is a question incomprehensible , and unsolvable in this life . Now the only reason which caused St. Austin herein to haesitate , seemeth to have been the difficulty of traducing Originall sinne from the Parents to the Children . For saith he ( writing unto St. Hierome touching the Creation of the Soule ) If this Opinion doe not oppugne that most fundamentall faith of Originall sinne , let it then be mine , but if it doe oppugne it , let it not be thine . Now since that Opinion which denieth the Traduction , seemeth most agreeable to the spirituall substance of the soule , I shall here produce some few reasons for the Creation , and solve an argument or two alledg'd for the Traduction of the Soule , reserving notwithstanding unto my selfe , and others , the liberty and modesty of St. Austins haesitation , which also I finde allowed by the Holy Ghost himselfe . Two things there are of certainty in this point . 1. That the soule is not any corporeall Masse or substance measurable by quantity , or capable of substantiall augmentation . 2. That the Traduction of one thing out of another , doth connotate these two things , That the thing traduced doth derive Being from the other , as from its original principle ; & that this derivation be not any other manner of way , but Ratione semi●…ali , & per modum decisionis , by a seminall way , and the decision , seperation , or effluxion of substance from the other : which things being laid , The Arguments against Traduction are these . First , the testimonies of Holy Scripture , calling God the Father of spirits , as our naturall Parent the Father of our bodies , Iob 33. 4. Eccles. 12. 7. Esa 57. 16. Num. 16. 22. 27. 16. Heb. 12. 9. Zach. 12. 1. which though they doe not according to the judgement of St. Aug. conclude the point by infallible consequence , yet doe they much favour the probability of this Opinion . 2. To have Being by Traduction , is , when the soule of the Child is derived from the soule of the Parent , by the meanes of Seed : but the Seed of the Parent cannot reach the Generation of the soule , both because the one is a Corporeall , the other a Spirituall substance , uncapable of Augmentation , or Detriment . Now that which is spirituall , cannot be produced out of that which is corporeall : neither can any Seed be discinded or issue out from the soule , being substantia sim●…lex , & impartibilis , a substance simple , and indivisible . 3. That which is separable from the body , and can subsist and work without it , doth not depend in its Being or making upon it ; for if by the Generation of the Body the soule be generated , by the corruption of the Body it would be corrupted ; for every thing that is generable , is corruptible . But the Soule can subsist and work without the Body ; therefore it doth not from corporeall generation derive its Being . 4. If the Soule be seminally traduced , it must he either from the body , or from the soule of the Parents ▪ not from the Body , for it is impossible for that which is not a body , to be made out of that which is a Body , no cause being able to produce an effect out of its owne spheare , and more noble than it selfe ; not from the soule , because that being a spirituall and impartible substance , can therefore have nothing severed from it by way of substantiall seed unto the constitution of another soule . 5. If there be nothing taken from the Parents , of which the soule is formed , then it is not traduced by naturall generation : but there is nothing taken from the Parents , by which the soule is formed ; for then in all Abortions and miscarrying Conceptions , the seed of the Soule would perish , and by consequence the soule it selfe would be corruptible , as having its Originall from corruptible seed . These and divers other the like arguments are used to confirme the doctrine touching the Creation of the Reasonable Soule . Unto which may be added the judgement and testimony of some of the forecited Fathers . St. Hierome telleth us that the Originall of the soule in mankinde is not as in other living creatures . Since as our Saviour speaketh , The Father worketh hitherto . And the Prophet Esat telleth us , That hee formeth the spirit of m●…n within him , and fram●…th the hearts of all men ; as it is in the Psalmes . And so Lactamius ( whom I doe wonder to finde numbred amongst the Authors that affirme the Traduction of the soule , by Ruffinus , and the Author of the Dialogue amongst the works of Hierome ) . It may be questioned ( saith he ) whether the soule be generated out of the Father , Mother , or both . Neither of all three is true ; Because the seed of the Soule is not put into the Body by either , or both of these . A Body may be borne out of their Bodies , because something may be out of both contributed ; but a Soule cannot be borne out of their Soules , in as much as from so spirituall and incomprehensible a substance nothing can issue forth or be severed for that use . So also St. Hilary , The Soule of man is the work of God ; the generation of the flesh is alwayes of the flesh . And againe , It is inbred and an impress'd Beliefe in all ; that our Soules have a divine Originall : And in like manner Theodoret , God ( saith he ) frameth the Bodies of living creatures out of Bodies subsisting before ; but the Soules , not of all creatures , but of Men only hee worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of nothing that had beene before . Against this Doctrine of the Soules Originall , The principall argument is drawn from the consideration of Originall sinne , and the propagation thereof , which alone was that which troubled and staggerd S. Augustine in this point . For if the Soule be not naturally traduced , how should Originall sinne be derived from Adam unto it ? And if it were not in the loynes of Adam , then neither did it sinne in his loynes ; whereas the Apostle expresly telleth us , that by one Man sinne came into the world , and that in one all have sinned ; and that not only by imputative participation , but by naturall Propagation , deriving an inhaerent habituall pollution , which cleaveth inseparably to the soule of every man that entreth into the world , and is the fruit of Adams loynes . Unto which Argument to omit the different resolutions of other men touching the pollution of the Soule by the immediate contact of the flesh , and the Parents attinging the ultimate disposition of the Body , upon which naturally followeth the Union of the Soule , ( God being pleased to work ordinarily according to the exigence of second causes , and not suffering any of them to be in vain for want of that concurrence , which he in the vertue of a first and supreame cause is to contribute unto them . ) I shall set downe what I conceive to be the Truth in this point . First then , it is most certaine that God did not implant Originall sinne , not take away Originall righteousnesse from Man , but man by his Praevarication and Fall did cast it away , and contract sin , and so derive a defiled nature to his posterity . For as Ma●…arius excellently speaketh , Adam having transgressed , did lo●… the pure pos●…esion of his Nature . Secondly , Originall injustice as it is a sinne , by the default and contraction of Man , so it is also a punishment by the ordination , and disposition of Divine Justice . It was mans sinne to cast away the Image of God ; but it is Gods just judgement ( as hee hath that free dispensation of his owne Gifts ) not to restore it againe in such manner as at first he gave it unto that nature which had so rejected and trampled on it . Thirdly , In this Originall sinne , there are two things considerable , The Privation of that Righteousnesse , which ought to be in us ; and the lust or Habituall concupiscence , which carrieth Nature unto inordinate motions . The Privation and want of Originall justice is meritoriously from Adam , who did voluntarily deprave , and reject that Originall rectitude which was put into him , which therefore God out of his most righteous and free disposition is pleased not to restore unto his Nature in his posterity againe . In the habituall lust are considerable these two things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sinfull disorder of it , And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Punishment of sinne by it . Consider it is as a Punishment of Adams first Praevarication ; and so , though it be not efficiently from God , yet it falls under the Order of his Justice , who did most righteously forsake Adam , after his wilfull fall , and leave him in the Hand of his owne Counsell , to transmit unto us that Seminary of sinne which himselfe had contracted . But if we consider it as a sinne , we then say that the immediate and proper cause of it , is lapsed nature whole and entire by Generation and Seminall Traduction derived upon us . But the Re●…ter cause is that , from which wee receive and derive this Nature . Nature I say first fallen ; for unto Nature Innocent belonged Originall Righteousnesse , and not Originall sinne . 2. Nature derived by ordinary generation as the fruit of the loynes , and of the womb . For though Christ had our Nature , yet hee had not our sinne . 3. Nature whole and entire . For neither part ( as some conceive ) is the Totall spring and fountain of this sinne . For it is improbable that any staine should be transfused from the Body to the Soul , as from the foule vessell to the cleane water put into it . The Body it selfe being not Soly and alone in it selfe corrupt and sinfull ; else , all Abortions and miscarrying conceptions should be subject to damnation . Nothing is the seat of sin which cannot be the seat of Death the wages of sinne . Originall sinne therefore most probably seemeth to arise by Emanation , partiall in the parts , totall in the whole ; from Mans Nature as guilty , forsaken , and accursed by God for the sinne of Adam . And from the parts not considered absolutely in themselves , but by vertue of their concurrence and Vnion , whereby both make up one compounded Nature . Though then the Soule be a partiall subject or seat of Originall sinne ; yet wee have not our sinne and our soule from one Author ; because sinne followes not the part , but the Nature whole and entire . And though we have not from our Parents Totum naturae , yet we have totam naturam , wee have our whole nature , though not every part of our nature . Even as whole Christ was the Son of Mary , who therefore by vertue of the Communication of properties in Christ , is justly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Mother of God , against the Nestorians in the Councell of Chalcedon . Though in regard of his divine Nature , he was without beginning ; & the reason is , because the integrity of Nature ariseth from the Vnion of the two parts together , which is perfected by Generation ; so then wee say that Adam is the Originall , and meritorious cause . Our next Parents , the instrumentall and immediate cause of this sinne in us , not by way of Physicall Emission or Transmigration of sinne from them to us , but by secret contagion , as S. Augustine speaks . For having in the Manner aforesaid from Adam by our Parents received a nature , most justly forsaken by God , and lying under the Guilt and Curse of the first praevarication , from this Nature thus derived , as guilty and accursed doth immediately and intimately flow Habituall pollution . So then Habituall Concupiscence is from Adam alone meritoriously by reason of his first praevarication . From Adam by the mediation of our Parents seminally by naturall generation . And from Nature generated not as Nature , but as in Adam guilty , forsaken and accursed , by secret and ineffable Resultancy and Emanation . This is that which I conceive of this Great difficulty , not unmindfull in the meane time of that speech of S. Augustine , That there is nothing more certaine to be knowne , and yet nothing more secret to be understood than Originall sinne . For other Arguments to prove the Traduction of the Soul , they are not of such moment ; And therefore I passe them by , and proceed to the consideration of the Soule in its Nature . CHAP. XXXIII . Of the Image of God in the Reasonable soule , in regard of its simplicity , and spirituality . COncerning the dignity of the soule in its nature and essence , Reason hath adventured thus farre , to confesse that the soule of man , is in some sort a spark and beame of divine brightnesse . And a greater and more infallible Oracle hath warranted that it was breathed into him by God himselfe , and was made after his Image and likenesse , not substantially , as if there a were a Real Emanation and Traduction of the Soule out of God ; which were blasphemous and impious to conceive : but only by way of Resemblance , and imitation of God properties in mans originall created nature which is more notable in him , than in the othe●… parts of the world ; there is indeed in all God works some kind of image , and lineaments , an●… footsteps of his glory . Deum namque ire per omnes Terrasque Tractusque maris Coelumque profundum , &c. For all the tracts of Earth , of Sea , and Sky , Are filled with divine immensity . The whole world is a great * book , wherein we read the praise , glory , power , and infinitenesse of him that made it , but man is after a more peculiar manner called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the image and glory of God ; the greater world is only Gods workmanship , wherein is represented the wisdom and power of God , as in a building the Art and cunning of the workman ; but man ( in the originall purity of nature ) is besides that , as wax , wherein was more notably impressed by that divine spirit ( whose work it is to seale ) a spirituall resemblance of his owne goodnesse and sanctity . Againe , the greater world was never other than an Orator to set forth the power and praises of God ; but he made the soule of man , in the beginning as it were his Oracle , wherein he fastned a perfect knowledge of his law and will , from the very glimpses and corrupted Reliques of which Knowledge of his Law , some have beene bold to call men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the kindred of God , And Senec. Liber Animus & Diis cognatus ; which is the same with that of Aratus cited by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for wee are his off-spring , yea Euripides ( as Tully in his * Tusculans observes , ) was bold to call the soule of man , by the name of God ; and Seneca will venture so farre too . Quid aliud vocas animum quàm deum in humano corpore hospitantem . But to forbeare such boldnesse , as ( it may be ) one of the Originals of heathen Idolatry : Certaine it is , that there are ( as Tully many times divinely observes ) sundry similitudes betweene God and the minde of man. There are indeed some Attributes of God , not only incommunicable , but absolutely inimitable , and unshadowable by any excellency in mans soule , as immensity , infinitenesse , omnipotency , omniscience , immutability , impassibility , and the like ; but whatsoever spirituall , and Rationall perfections the power & bounty of God , conferr'd upon the soule in its first Creation , are all of them so many shadowes and representations of the like , but most infinite perfections in him . The Properties then and Attributes of God , wherein this Image chiefely consists , are first these three . Spirituality with the two immediate consequents thereof , Simplicity and Immortality , in which the soule hath partaked without any after corruption or depravation . Concerning the former , it were vast , and needlesse , to confute those * sundry opinions of ancient Philosophers , concerning the substance of the soule ; many where of Tully in the first of his Tusculans hath reported ; And Aristotle confuted in his first de Anima . Some conceived it to be blood , others the braine , some fire , others ayre ; some that it consists in Harmony and Number ; and the Philosopher Dicaearchus , that it was nothing at all but the body disposed and fitted for the works of life . But to let these passe as unworthy of refutation , and to proceed to the truth of the first property . There are sundry naturall reasons to prove the * Spirituality of the soule ; as first , the manner of its working , which is immateriall by conceiving objects , as universall , or otherwise purified from all grosnesse of matter , by the Abstraction of the Active understanding , whereby they are made in some sort proportionall to the nature of the Intellect Passive , into which the species are impressed . Secondly , it s in dependance on the body , in that manner of working ; for though the operations of the soule require the concurrence of the commonsense and imagination , yet that is by way only of conveyance from the object , not by way of assistance to the elicite and immediate act . They only present the species , they doe not qualifie the perception . Phantasmata are only objecta operation is ; the objects they are , not instrumenta operandi , the instruments of the soules working . The Act of understanding is immediatly from the soule , without any the least concurrences of the body there ▪ unto , although the things whereon that act is fixed and conversant , require , in this estate , bodily organs to represent them unto the soule ; as light doth not at all concurre to the act of seeing , which solely and totally floweth from the visive faculty , but only serves as an extrinsecall assistance for qualification of the Medium and object that must be seene . And this reason Aristotle hath used to prove , that the understanding , which is principally true of the whole soule , is not mixt with any body , but hath a nature altogether divers there-from , because it hath no bodily organ , as all bodily powers have , by which it is enabled to the proper acts that belong unto it . And hereon is grounded another reason of his , to prove the Soule immateriall , because it depends not on the body in its operations , but educeth them immediately from within it selfe , as is more manifest in the Reflexion of the soule , upon its owne nature , being an operation ( as hee expresly speaketh ) seperable there-from , the soule being not only actus informans , a forme informing , for the actuating of a body , and constitution of a compound substance , but actus subsistens too , a forme subsisting ; And that per se , without any necessary dependance upon matter . It is an act , which worketh as well in the body , as whereby the body worketh . Another reason of Aristotle in the same place , is the difference betweene Materiall and Immateriall powers . For ( saith he ) all bodily cognoscitive faculties doe suffer offence and dammage from the too great excellency of their objects , as the eye from the brightnesse of the Sunne , the eare from the violence of a sound , the touch from extremity of heat or cold , and the lik●… . But the understanding on the contrary side is perfected by the worthiest contemplations , and the better enabled for lower enquiries . And therefore Aristotle in his Ethicks , placeth the most compleat happinesse of man , in those heavenly intuitions of the minde , which are fastned on the divinest and most remote objects ; which in Religion is nothing else , but a fruition of that beatificall vision ( which , as farre as Nature goes , is call'd the contemplation of the first cause ) and an eternall satiating the soule with beholding the Nature , Essence , and glory of God. Another reason may be drawn from the condition of the Vnderstandings Objects , which have so much the greater conformity to the soule , by how much the more they are divine and abstracted . Hoc habet animus argumentum suae divinitatis , ( saith Seneca ) quòd illum divina delectam . This argument of its divinenesse hath the minde of man , that it is delighted with divine things ; for if the soule were corporeal , it could not possibly reach to the knowledge of any , but materiall substances , and those that were of its owne Nature ; otherwise we might as well see Angels with our eyes , as understand any thing of them in our minds . And the ground of this reason is , that axiome in Philosophy , that all reception is ad modum recipientis , according to the proportion and capacity of the receiver . And that the objects which are spirituall and divine , have greatest proportion to the soule of man , is evident in his Understanding and his will , both which are in regard of truth or good unsatisfiable , by any materiall or worldly objects , the one never resting in enquiry , till it attaine the perfect knowledge , the other never replenished in desire till it be admitted unto the perfect possession of the most divine and spirituall good : to wit , of him who is the first of Causes , and the last of Ends. From this Attribute of Spirituality flowes immediatly that next of Simplicity , Vnity , or Actuality ; for Matter is the root of all perfect composition , every Compound consisting of two Essentiall parts , matter and forme . I exclude not from the Soule all manner of composition ; for it is proper to God only to be absolutely and perfectly simple : But I exclude all Essentiall composition , in respect whereof the Soule is meerely Actuall ; And so I understand that of Tully , Nihil est Animus admixtum , nihil concretum , nihil copulatum , nihil coagmentatum , nihil duplex . CHAP. XXXIV . Of the Soules immortality proved by its simplicity , independance , agreement of Nations in acknowledging God and duties due unto him , dignity above other Creatures , power of understanding things immortall , unsatiablenesse by objects Mortall , freenesse from all causes of corruption . ANd from this Simplicity followes by a necessary & unavoydable consequence , the third property spoken of , * Immortality , it being absolutely impossible ( as Tully excellently observes , & it is the argument of Iul. Scaliger on this very occasion ) for any simple and uncompounded Nature to be subject to death and corruption ; For ( saith Tully ) Interitus est discessus & secretio ac direptus earum partium quae conjunctione ●…liqua tenebantur . It is a separation ( and as it were ) a divulsion of parts , before united each to other , so that where there is * no Union , there can be no separation , and by consequence no death nor mortality . Another reason may be the same which was alledged for the spirituality of the soule , namely independance in operation , and therefore consequently in Being upon the body . And that Independance is manifest , First , because the acts of the soule are educ'd immediately in it selfe , without the Intercedence of any organ whereby sensitive faculties work . Secondly , because the soule can perceive and have the knowledge of truth of universals , of it selfe , of Angels , of God , can assent , discourse , abstract , censure , invent , contrive , and the like ; none of which actions could any wayes be produced by the Intrinsecall concurrence of any materiall faculty . Thirdly , because in Raptures and Extasies , the soule is ( as it were ) drawne up above and from the body , though not from informing it , yet certainely from borrowing from it any assistance to the produceing of its operation . All which prove , that the soule is separable from the body in its Nature , and therefore that it is not corrupt and mortall as the body . Another reason may be taken from the Universall agreement of all Nations in the Earth in * Religion and the worship of some Deity , which cannot but be raised out of a hope and secret Resolution that that God whom they worshipped , would reward their piety , if not here , yet in another life . Nulla gens adeo extra leges est project●… ut non aliquos deos credat , saith Seneca ; whence those fictious of the Poets touching Elyzium and fields of happinesse for men of honest and well ordered lives ; and ▪ places of Torment for those that doe any way neglect the bonds of their Religion . Ergo exercentur poenis , veterumque malorum Supplicia expendunt . Therefore they exercised are with paine , And punishments of former crimes sustaine . For in this life it is many times in all places seene , that those which have given themselves most liberty in contempt of Gods Lawes , and have suffered themselves to be carried by the swinge of their owne rebellious Passions , unto all injurious , ambitious , unruly Practises , have commonly raised themselves and their fortunes more than others , who out of tendernesse and feare have followed no courses but those which are allowed them . And yet these men who suffer so many indignities out of regard to Religion , doe still observe their duties , and in the midst of all contempt and reproach , fly into the bosome of their God : And as Lucretius himselfe that Arch-Atheist confesseth of them : — Multò in rebus acerbis Acri●…s advertunt animos ad religionem . Their hearts in greatest bitternesse of minde , Unto Religion are the more enclinde . Their very terrors and troubles make them more zealous in acknowledging some Deity and in the worship of it . Hic Pietatis h●…s ? would not this easily have melted their Religion into nothing , and quite diverted their minds from so fruitlesse a severity , had they not had a strong and indeleble perswasion fastned in their soules , that a state would come , where in both their Patience should be rewarded , and the insolencie of their Adversaries repayed with the just Vengeance they had deserved ? As for that Atheisticall conceit , that Religion is only grounded on Policie , and maintained by Princes for the better Tranquillity and Setlednesse of their States , making it to be only Imperiorum Vinculum , a Bond of Government , that the Common-weale might not suffer from the fury of minds secure from all Religion , it is a fancie no lesse absurd , than it is impious . For that which hath not only beene observed and honour'd by those who have scarce had any forme of a civill Regiment amongst them , but even generally assented unto by the opinions and practice of the whole world , is not a Law of Policie and civill Institution , but an inbred and secret Law of Nature dictated by the consciences of men , and assented unto , without and above any humane imposition . Nor else is it possible for Legall institutions , and the closest and most intricate conveyances of Humane Policy so much to entangle the hearts of men ( of themselves enclinable to liberty ) nor to fetter their consciences , as thereby only to bring them to a regular conformity unto all government for feare of such a God , to whose Infinitnesse , Power and Majestie they Assent by none but a civill Tradition . It must be a visible character of a Deitie acknowledged in the Soule , an irresistible Principle in Nature , and the secret witnesse of the heart of man , that must constraine it unto those sundry religious ceremonies ( observed among all Nations ) wherein even in places of Idolatry , were some so irksome and repugnant to Nature , and others so voyd of Reason , as that nothing but a firme and deepe Assurance of a Divine Judgement , and of their owne Immortality , could ever have impos'd them upon their consciences . And besides this consent of men unto Religion in generall , we finde it also unto this one part hereof touching the Soules immortality . All the wisest and best reputed Philosophes for Learning and stayednesse of life , and , besides them , even Barbarians , Infidels , and savage people have discerned it . Adeò nescio quo mod●… inhaeret in menibus quasi seculorum quoddam augurium futurorum , saith Tully . The Soule hath a kinde of presage of a future world ; And therefore he saith , that it is in mans Body a Tenant , tanquam in dome al●…enâ , as in anothers house : And is only in Heaven as a Lord tanquam in domo suâ , as in its owne . Though in the former of these , the ignorance of the Resurrection made him erre touching the future condition of the Body , wherein indeed consists a maine dignity of Man above other creatures . And this Opinion it is which he saith was the ground of all that care men had for posterity , to sow and plant Common-wealths , to ordaine Lawes , to establish formes of Government , to erect Foundations and Societies , to hazard their Blood for the good of their Country ; all which could not have beene done with such freedome of Spirit , and prodigality of life , unlesse there were withall a conceit that the good thereof would some way or other redound to the contentment of the Authors themselves after this life : for it was a speech savouring of infinite Atheisme . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . When I am dead , and in mine V●…ne ; What care I though the World burns ? Now although against this present Reason drawne from the consent of men ( which yet Heathens themselves have used ) It may be alledged that there hath beene a consent likewise of some , That the Soule is nothing else but the Eucrasie or good Temperature of the Body , and that it is therefore subject to those Maladies , Distempers , Age , Sicknesse , and at last Death , which the Body is ; as amongst the rest Lucretius takes much paines to prove : yet the Truth is , that is Votum magic quàm Iudicium , never any firme opinion grounded on Judgement and Reason , but rather a desire of the heart , and a perswasion of the Will inticing the Understanding so to determine . For the conscience of lewd Epicures and sensuall minds , being sometimes frighted with the flashes and apprehensions of Immortality , which often times pursues them , and obtrudes it selfe upon them against their wills , shining like lightning through the chinks & crevises ( as I may so speak ) of their Soules , which are of set purpose closed against all such light , sets the Reason on work to invent arguments for the contrary side , that s●… their staggering and fearefull impiety may b●… something emboldned , and the Eye of their conscience blinded , and the Mouth mustled from breathing forth those secret clamors and shrikes of feare . The Deniall then of the Immortality of the Soule is rather a Wish than an Opinion , a corruption of the Heart and Will , than any Naturall Assertion of the understanding , which cannot but out of the footsteps and reliques of those first sacred Impressions , acknowledge a spirituall resemblance in the Soule of Man unto some supreame Deity , whom the conscience in all its Enormities doth displease : And therefore it is observed that the Mind of an Atheist is continually wavering and unsatisfied , never able so to smother the inbred consciousnes of its immortality , as not to have continuall suggestions of feare and scruple . Wheresoever there is an impious Heart , there is alwayes a shivering judgement . Another Reason of the Soules immortality may be drawne from the dignity and preheminence of Man above other Creatures : for hee is made Lord over them , and they were ordained to be serviceable to him , and Ministers for his contentments : which dignity cannot possibly stand with the Mortality of the Soule . For should not many other Creatures farre exceed Man in the Durance of their being ? And even in their time of living together , how subject to weakenesses , sicknesse , languishing , cares , feare , jealousies , discontents , and all other miseries of Mind and Body , is the whole Nature of Man , of all which , other creatures feele the least disturbance ? Are not Men here , beyond the rest , the very proper subjects and receptacles of misery ? Is not our heart made the Naturall center of feares and sorrowes ? and our Minds , as it were , Hives to entertaine numberlesse swarmes of stinging and thorny Cares ? Are wee not Vassals and Slaves to many distempered passions ? Have not our very Contents their terror , and our Peace disturbance ? Are not all our Comforts , wherewith wee strive to glut and stuffe our selves here , the glorious Vanities , and golden delusions and cosenages of the world ? And how miserable must their miseries be , whose very happinesse is unhappy ? And for Reason , what comfort could wee finde in it , when it would alwayes be presenting unto us the consideration of an eternall losse of all our contentments , and still affright us with the dark and hideous conceit of Annihilation ? Mortality and Corruption makes Unreasonablenesse a Priviledge ; And in this case the Beasts would be so much the more happy than Man , by how much the lesse they know their owne wretchednesse . An Atheist would be in this life farre happier than he is , if he could bring himselfe to have as little Reason as he hath Religion . Another Reason may be taken from the Nature of Mans reasonable Faculties . To every Power in Man , as God hath assigned a peculiar operation , so likewise hath hee given it Objects of equall extent thereunto , which are therefore able to accomplish its naturall desires , whereby it fasteneth on them . And for this cause from the Nature of the Objects , wee easily rise to know the Nature both of the Faculties and Essence ; for from the Essence flowes naturally the Faculty , from the Faculty is naturally educed the Operation , which requires naturally Objects proportionall , convenient , satisfactory , and of equall extent . Where therefore no mortall object beares full convenience , nor is able to satiate and quiet the Faculty , there it and the Essence , from which it flowes , are both immortall . Now we see sensitive Powers finde in this life full satisfaction , as the Sight from all the Variety of Colours , the Eare of sounds , and the like : only the Reasonable Parts , the Understanding , and the Will can never be replenished in this estate of Mortality . Have they as great and wide contentments , as the whole frame of Nature can here afford them ; still their pursuites are restlesse , still they find an absence and want of something , which they cannot finde . Orbis Alexandro angustus ; In this case every man is like Alexander . This world wherein wee now converse , is too straight and empty to fill the vastnesse , and limit the desires of the Soule of Man. Only the sight and possession of God , the most infinite good , can satisfie our Understandings and our Wills. For both these Faculties ( as all others in suo Ge●…re ) ayme at summum . The Understanding is carried ad summam Causam to the first of Truths ; the Will ad summum Bonum to the last of Ends ; and therefore he only which is the First and the Last , can satisfie these two searching and unquiet faculties . Hi motus Animorum a●…que haec certa●…ina . These are the Motions , this the strife Of Soules , aspiring unto life . All the Knowledge we heap up here , serves only as a Mirrour wherein to view our ignorance , and wee have only light enough to discover that wee are in the dark . And indeed , were there no Estate wherein Knowledge should receive a Perfection , and be throughly proportioned to the Heart of man , The labour of getting the Knowledge wee have , and the vexation for the want of what wee have not , and the griefe of parting so soone with it , would render the vexation of it farre greater than the content . Hoc est quòd palles ? cur quis non prandeat hoc est ? Is this the fruit , for which we fast ? And by pale studies sooner waste ? Do we toyle and sweat , and even melt our selves away for that which wee sooner forsake than finde ? Doe wee deny our selves the contentments and satisfactions most agreeable to our corporeall condition , being without hope of accomplishing our wishes in another estate ? It is naturall for gaining of Knowledge to hasten unto that whereby we loose both it and our selves ? and to labour for such a purchase , which like lightning is at once begun and ended , yea indeed sooner lost than gotten ? Certainly were man not conscious of his owne immortality , there could be no stronger inducement to sottishnesse , luxury , riot , sensuality , and all other unbridled practises . It is registred for the impiety of Atheists ; Let us eat and drink , for to morrow wee shall dye . Another Reason may be framed after the same manner , as was that to prove the Spirituality of the Soule from the manner of its operation . And it is grounded on those two ordinary Axiomes in Philosophy , That every thing is received according to the quality of the Receiver , and that every thing hath the same manner of ●…ssence , as it hath of operation . Now the Soule of Man can easily receive impressions and conceits of immortality , and discourse thereupon : therefore also it is in its owne Essence and nature immortall . Wee see even betweene things meerely corporeall , as the Object and the sensitive Organ , how small a disproportion works incapacity . Much more must it be found in so great a difference as would be betweene immortality of Objects and corruption of the Soule that worketh on them . We cannot picture an Angel or Spirit , nor make any im●…ateriall stamp in a piece of wax , since a corporeall substance is capable of none but corporeall impressions . And therefore wee see that even amongst Bodies , the more pure and subtile they are , the more are they exempted from the perception of the quickest and most spirituall sense , the sight . Now the mind of man in Understanding , is but as wax to the seale , or as a Table and Picture to an Object which it represents : which is the ground of that Paradox in Aristotle , that in understanding the Soule is ( as it were ) made the Object that is understood . Because , as the Wax , after it is stamped , is in some sort the very Seale it selfe that stamp'd it , namely Representative , by way of Image and resemblance ; so the Soule , in receiving the species of any Object , is made the picture and image of the thing it selfe . Now the understanding , being able to apprehend immortality ( yea indeed apprehending every corporeall substance , as if it were immortall , I meane by purging it from all grosse materiall and corruptible qualities ) must therefore needs of it selfe be of an immortall Nature . And from the latter of those two Principles , which I spake of , namely , that the quality of the Being may be gathered from the Nature of the Operation , Aristotle inferres the separability and independance of the understanding on the Body , in the third de Animâ afore-named : For the Soule being able to work without the concurrence of any bodily Organ to the very act it selfe ( as was before shewed ) must needs also be able to subsist by its owne nature , without the concurrence of any matter to sustaine it . And therefore hee saith in the same place , that the understanding is separable , uncompounded , impassible ; all arguments of immortality . Other reasons are produced for the proofe hereof , taken from the causes of corruption , which is wrought either by Contraries working and eating out Nature ; or by Defect of the Preserving cause , as light is decayed by absence of the Sunne ; or thirdly by corruption of the subject whereon it depends . None whereof can be verified in the Soule . For first , how can any thing be contrary to the Soule , which receiveth perfection from all things ? for Intellectus omnia intelligit , saith Aristotle , yea wherein all Contraries are reconciled and put off their Opposition ? For ( as a great man excellently speaketh ) those things , which destroy one another in the World , maintaine and perfect one another in the Minde ; one being a meanes for the clearer apprehension of the other . Secondly , God , who is the only Efficient of the Soule ( being else in it selfe simple and indivisible , and therefore not capable of death , but only of Annihilation ) doth never faile , and hath himselfe promised never to bring it unto nothing . And lastly , the Soule depends not , as doe other Formes , either in Operation or Being , on the Body , being not only Actus informans , but subsistens too , by its owne absolute vertue . CHAP. XXXV . Of the Honour of Humane Bodies by Creation , by Resurrection ; of the Endowments of Glorified Bodies . ANd now , that this particular of immortality may farther redound both to the Honour and comfort of Man , I must fall upon a short digression touching mans Body : wherein I intend not to meddle with the Question , How mans Body may be said to be made after the Image of God ( which sure is not any otherwise , than as it is a sanctified and shall be a Blessed Vessell , but not as some have conceited , as if it were in Creation Imago Christi futuri , nec Dei opus tantum , sed & Pignus : As if Christ had beene the patterne of our Honour , and not wee of his Infirmity , since the Scripture saith , Hee was made like unto us in all things , and that he Assumed our Nature , but never that we were , but that we shall be like unto him ) not , I say , to meddle with this , I will only briefly consider the Dignity thereof in the particular of immortality , both in the first structure , and in the last Resurrection of it . The Creation of our Bodies , and the Redemption of our Bodies , as the Apostle calls it . What Immunity was at first given , and what Honour shall at last be restored to it . In which latter sense it shall certainly be Secundum Imaginem , after his Image , who was Primitiae the First fruits of them that rise . That as in his Humility his Glory was hid in our Mortality , so in our Exaltation our Mortality shall be swallowed up of his Glory . And for the first estate of Mans Body , we conclude in a word : that it was partly Mortall , and partly Immortall : Mortall in regard of possibility of Dying , because it was affected with the mutuall Action and Passion of corruptible elements : for which reason it stood in need of reparation and recovery of it selfe by food , as being still Corpus Animale , and not Spirituale , as St. Paul distinguisheth , a Naturall , but not a Spirituall Body . But it was Immortall , that is , Exempted from the Law of Death and Dissolution of the Elements , in vertue of Gods Covenant with man , upon condition of his Obedience . It was Mortall Conditione Corporis , by the Condition of a Body ; but immortall Beneficio Conditoris , by the Benefit of its Creation ; else God had planted in the Soule such naturall desires of a Body wherein to work as could not be naturally attained ; For the Soule did naturally desire to remaine still in the body . In the naturall Body of Adam there was no sin , and therefore no death , which is the wages of sinne . I come now to the Redemption of our Bodies already performed in Pignore & in Primi●…its , In our Head , & in some few of his Members , Enoch , Ellas , and ( as is probable ) in those dead Bodies which arose to testifie the Divine power of our crucified Saviour ; and shall be totally accomplished at that day of Redemption , as the same Apostle calls the Last day : that day of a full and finall Redemption , when Death , the last enemy , shall be overcome . And well may it be called a day of Redemption , not only in regard of the Creature , which yet groaneth under the Malediction and Tyrannie of sinfull Man : nor yet only in respect of Mans Soule , which , though it be before admitted unto the purchased Possession of the Glorifying Vision , and lives no more by Faith alone , but by sight , shall yet then receive a more abundant fulnesse thereof , as being the day of the Manifestation and plenary discovery both of the Punishing Glory of God in the Wicked , and of his Merciful and Admirable Glory in the Saints : but also and ( as I think ) most especially in respect of the Body . For there is , by vertue of that Omnipotent Sacrifice , a double kinde of Redemption wrought for us : The one Vindicative , giving us Immunity from all spirituall dangers , delivering us from the Tyrannie of our Enemies , from the Severity , Justice , and Curse of the Law ; which is commonly in the New Testament called simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Deliverance from evill ; The other Purchasing , or Munificent , by not only freeing us from our own wretchednesse , but farther conferring upon us a Positive and a Glorious Honour , which St. Iohn calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Power , Priviledge , Prerogative , and Title unto all the Glorious Promises of Immortality : which like wise St. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Redemption of a purchased Possession , and a Redemption unto the Adoption of Sonnes . Now then the Last day is not Totally and Perfectly a day of Redemption unto our Soules in either of these senses , since they are in this life delivered from the Malediction of the Law , from the Wrath of the Judge , from the Tyrannie of the Enemie , from the Raigne of Sinne , and by Death freed not only from the Dominion , but from the Possession , or Assault of the Enemie ; not only from the Kingdome , but from the Body of Sinne ; and is withall in good part possessed of that Blisse , which it shall more fully enjoy at last . But our Bodies , though before that Great day they partake much of the benefits of Redemption , as being here sanctified vessells , freed from the Authority and Power of the Devill , World , Flesh , and from the Curse of Death too , wherein they part not only with life , but with sinne ; yet after all this doe they want some part of either Redemption : as namely to be raised and delivered from that dishonour and corruption , which the last Enemie hath brought upon them : and to be Admitted into those Mansions , and invested with that Glory , whereby they shall be Totally possessed of their Redemption . In a word , the Soule is in its separation fully delivered from all Enemies , which is the first ; and in a great measure enjoyeth the Vision of God , which is the second part or degree of mans Redemption . But the Body is not till its Resurrection , either quite freed from its Enemie , or at all possessed of its Glory . I meane in its selfe , though it be in its Head , who is Primitiae & P●…gnus Resurrectionis , the first fruits and earnest of our Conquest over Death . Touching the Dignity of our Bodies , though there be more comfort to be had in the Expectation , than Curiosity in the enquirie after it ; yet what is usually granted , I shall briefly set down . And first , it shall be Raised a whole entire and perfect Body , with all the parts best fitted to be Receptacles of Glory ; freed from all either the Usherers in , or Attendants and followers on the Grave , Age , Infirmity , Sicknesse , Corruption , Ignominie , and Dishonour : And shall rise a true , whole , strong , and honourable Body . For though every part of the Body shall not have those peculiar uses , which here they have , since they neither eat , nor drink , marry , nor are given in marriage , but are as the Angels of God : yet shall not any part be lost : Licet enim officiis liberentur , judiciis re●…inentur : Though they are freed from their Temporall service , for which they were here ordained , yet must they be reserved for receiving their judgment , whether it be unto Glory , or unto Dishonour . The second Dignity is that Change and Alteration of our Body from a Naturall to a Spirituall Body , whereby is not meant any Transubstantiation from a Corporeall to a Spirituall substance : For our Bodies shall , after the Resurrection , be conformable unto Christs body , which , though glorious , was not yet a Spirit , but had flesh and bone , as we have . Nor is it to be understood of a thinne , Aereall , Invisible Body ( as some have collected ) since Christ saith of his Body , after he was risen , Videte , Palpate . Wheresoever it is , it hath both its quantity , and all sensible qualities of a Body Glorified with it . It is a strong Argument , that it is not there , where it is not sensible ; And therefore the Doctrines of Vbiquity , and Transubstantiation , as they give Christ more thā he is pleased to owne , an Immensity of Body ; so doe they spoyle him of that , which hee hath beene pleased for our sakes to assume ; Extension , Compacture , Massinesse , Visibility , and other the like sensible Properties , which cannot stand with that pretended miracle whereby they make Christs Body ( even now a Creature , and like unto ours in substance , though not in qualities of Corruptibility , Infirmity , Ignominie , Animality ) to be truly invested with the very immediate properties of the Deity . True indeed it is , that the Body of Christ hath an efficacie and operation in all parts of the world , it worketh in Heaven with God the Father by Intercession ; amongst the blessed Angels by Confirmation ; in Earth , and that in all ages , and in all places amongst Men , by Justification , and Comfort ; in Hell amongst the Devils and Damned , by the Tremblings and Feares of a condemning and convicting Faith. But Operation requireth only a presence of Vertue , not of Substance . For doth not the Sunne work wonderfull effects in the bowels of the Earth , it selfe notwithstanding being a fixed Planet in the Heaven ? And why should not the Sunne of Righteousnesse work as much at the like distance , as the Sunne of Nature ? Why should he not be as Powerfull Absent , as he was Hoped ? Or why should the Not presence of his Body make that uneffectuall now , which the Not existing could not before his Incarnation ? Why should we mistrust the Eyes of Stephen , that saw him in Heaven , at such a Distance of place , when Abraham could see him in his own bowels through so great a Distance of Time ? That Speech then , that the Body shall be a Spirituall Body , is not to be understood in either of those former senses : but it is to be understood first of the more immediate Union and full Inhabitation of the vertue and vigour of Gods Spirit in our Bodies , quickning and for ever sustaining them without any Assistance of Naturall or Animall qualities , for the repairing and augmenting of them in recompence of that , which by labour and infirmity , and the naturall opposition of the Elements , is daily diminished . Secondly , it shall be so called in regard of its Obedience & Totall Subjection to the Spirit of God , without any manner of Reluctance and dislike . Thirdly , in respect of those Spirituall qualities , those Prerogatives of the Flesh , with which it shall be adorned , which are First , a Shining and Glorious Light , wherewithall it shall be cloathed as with a Garment : for the Iust shall shine as the Sunne in the Firmament . Now , this shal be wrought first by vertue of that Communion , which wee have with Christ our Head , whose Body , even in its Mortality , did shine like the Sunne , and had his cloathes white as light . And secondly , by diffusion and Redundancie from our Soule upon our Body , which by the Beatificall Vision , filled with a Spirituall and unconceiveable brightnesse , shall work upon the Body , as on a Subject made throughly Obedient to its Power unto the Production of alike qualities . The second Spirituall Property shall be Impassibility , not in respect of Perfective , but in respect of annoying , disquieting , or destructive Passion . There shall not be any Warre in the members , any fighting and mutuall languishing of the Elements ; but they shall all be sustained in their full strength by vertue of Christs Communion , of the Inhabitation of the Spirit , of the Dominion of the Glorified Soule . There shall be no need of rest , or sleepe , or meat , all which are here requisite for the supply of our Infirmities and daily defects , and are only the Comforts of Pilgrimage , not the Blessednesse of Possession . For although Christ after his Resurrection did eat before his Disciples , yet this was none otherwise done , than that other , the Retaining of his wounds , which was only for our sakes ; that our Faith touching the Truth of his Body , might not be without these visible and inferiour Witnesses , by which he was pleased to make his very Glorified flesh a proportioned Object to our fraile sense and faith , that so wee might thence learne confidently to rely for our selves as well on the Benefit of his Exaltation , as of his Humility . Or it was done ( as St. Augustine speaks ) Non ex Necessitate , sed ex Potestate : as the Sunne is said to draw and suck up standing waters : Non Pabuli Egestate , sed Virtutis Magni●…adine , Not to Nourish , but to Manifest its vertue . Thirdly , the Body shall be a strong and beautifull Body , throughly able to minister unto the Soule any service , wherein it shall imploy it , and shall be no longer , as it is now , the clogge and luggage thereof . It shall likewise be free from all blemish and deformity ( which ever ariseth out of the distemper & discord of the Elements ) ( as it is by good probability conjectured ) reduced unto a full , comely and convenient stature , even in those , who were in their Death contemptible , Infants , lame , dismembred , or any other way dishonoured with the miseries of corruption ; Naturae , non injuriae reddimur , we shall be restored to our Nature , but not to our shame ; the Dust shall still retaine and bury our dishonour , and it shall be one part of our Glory to be made fit for it . The last quality of our Bodies , which I shall observe , is a perfect subtilty and agility , best befitting their service for the Soule in all speedy motion ; which surely shall be there so much the more requisite , than here on earth , by how much Heaven is a more ample and spacious Country . And thus while the Body is made an attendant on the Soules glory , it is likewise a partaker of it . Unto these , adde the sweet Harmony of the Affections , the exact and exquisite Operation of the senses , the Bodily communion and fellowship of the Saints , and , above all , the Eternall Corporeall vision of that most sacred Body , whence all ours derive their degrees of Honour , whose presence were truly and without any Hyperbole able to make Hell it selfe a Place of Glory : how much more that Country , and those Mansions , where the Soule likewise shall be swallowed up with the immediate vision and fruition of Divine Glory . Our Soules are not here noble enough to conceive what our Bodies shall be there . CHAP. XXXVI . Of that part of Gods Image in the Soule , which answereth to his Power , Wisedome , Knowledge , Holines . Of Mans Dominion over other Creatures . Of his Love to Knowledge . What remainders we retaine of Originall Iustice. THe other Properties or Attributes of God , of which Mans Soule beareth an Image & dark resemblance , are those , which according to our Apprehension seeme not so Intrinsecall and Essentiall as the former . And they are such as may be either generally collected from the Manifestation of his Works , or more particularly from his Word . These , which referre unto his Works , are his Power in Making and Ruling them ; his Wisedom in Ordering and Preserving them ; his Knowledge in the Contemplation of them : and of these it pleaseth him at the first to bestow some few degrees upon mans Soule . Concerning the Attribute of Power , most certaine it is that those great parts of Gods workmanship , Creation , and Redemption , are incommunicably belonging unto him as his owne Prerogative Royall . Insomuch that it were desperate blasphemy to assume unto our selves the least resemblance of them . Yet in many other proceedings of Gods works , there is some Analogie and Resemblance in the Works of Men. For first , what are all the motions and courses of Nature , but the Ordinary works of God ? All formes and intrinsecall Motive Principles are indeed but his Instruments ; for by him we live , and move , and have our being . And of all other works , mans only imitate Nature : as Aristotle observes of the Works of Art , which peculiarly belong unto Man ( all other Creatures being carried by that naturall instinct , which is Intrinsecally belonging to their condition , without any manner of Art or variety . ) The Resemblances of Nature in the Works of Art are chiefly seene in these two Proportions : First , as Nature doth nothing in Vaine , but in all her Works aymes at some End , the Perfection , or the Ornament , or the Conservation of the Universe ( for those are the three ends of Nature subordinate to the Maine , which is , the Glory of the Maker ) so likewise are the works of Art all directed by the Understanding to some one of those ends ; either to the perfection of Men , such are all those , which informe the Vnderstanding , and governe the life : or to his Conservation , as those directed to the furthering of his welfare , and repairing the decayes , or sheltering the weaknesses of Nature : or lastly to his Ornament , such as are those Elegancies of Art , and Curiosities of Invention , which , though not necessary to his Being , yet are speciall instruments of his delight , either Sensitive or Intellectuall . The second Resemblance , is betweene the Manner and Progresse of their Workes : for as the Method of nature is to proceed , ab imperfectioribus ad Perfectiora , and per determinata Media ad 〈◊〉 Finem ; So Art likewise as is plaine in those which are Manuall ) by certain fixed rules , which alter not , proceeds to the producing of a more perfect effect , from more tough and unformed beginnings , by the help of Instruments , appropriated to particular services . But this , because ●…t limits Mans dignity , as well as commends it , I for beare to speake of . Though even herein also we doe seeme to imitate God , who in his great worke of Creation did proceed both by successi●… of Time , and degrees of Perfection ; only it is Necessity in us which was in him his Will. To come therefore nearer , it is observable , that in the first Act of Gods power , in the Making and Framing of the World , there was No thing here below created properly , immediatly , and totally , but the Chaos and Masse , or the Earth without forme , and voide , out of the Obedience whereof , his Power did farther educe and extract those Wonderfull , Va●…ious , and Beauti ▪ full Formes , which doe evidently set forth unto the Soule of Man , the Glory and Majestie of him that made them . By a small Resemblance of this manner of Working , Man also in those Workes of Art , peculiar to him from other Creatures , doth ex Potentia Obedientiall ( as the Schooles call it ) out of the Obedience and Subjection of any proposed Masse produce , Non per Naturam , sed per Imperium , not out of the Nature of the Subject , but by the command of Reason sundry formes of Art full of Decency and Beauty . And for Government , I meane Subordinate , and by Derivation or Indulgence , it is manifest that all Creatures inhabiting the World with him were subdued unto Man ; and , next unto the Glory of the great Maker , were ordained for his service and benefit * . And therefore , when ever wee finde any of them hurtfull and Rebellious , wee cannot but remember that the occasion thereof was our owne disloyalty ; they doe but Revenge their great Masters wrong , and , out of a Faithfull care and jealousie to Preserve his Honour , Renounce their Fidelity and Obedience to a Traitom * . And indeed how can we looke to have our Dominion intire over Beasts and inferiour Creatures , when by continuall Enormities we make our selves as one of them ? Continued by the Generall Providence of God , whereby hee is pleased to preserve things in that course of Subordination wherein first hee made them , and like a gracious Prince , to continue unto Man the use of his Creatures , even then when hee is a prisoner unto his Justice . Renewed , by the Promise and Grant made againe unto Noah . And there is a Double Promise under which wee may enjoy the Creatures , the one a Morall Promise made unto Industry , as , The Diligent hand maketh Rich ; and , hee that Ploweth his Land , shall have Plenty of Corne : the other an Evangelicall Promise made unto Piety , and Faith in Christ , whereby is given unto Christian men both a freer use of the Creatures than the Iews had , and a purer use than the wicked have . For , unto the Cleane all things are Cleane . And this Grant of God doth sometimes shew it selfe extraordinarily , as in the Obedience of the Crowes to Eliah , the Viper to Paul , the Lyons to Daniel , the Whale to Ionah , the Fire to the three Children , and the trembling and feare of wilde Beasts towards many of the Martyrs : Alwayes Ordinarily , in ordering and dispensing the course of Nature so , as that Humane Society may be preserved , both by power in subduing the Creatures which hee must use , and by wisedome in escaping the Creatures which hee doth feare . Now for the second Attribute , * Wisedome , there is also a remainder of the Image thereof in Man : for albeit , the fall and corruption * of Nature hath darkned his eyes , so that hee is enclined to worke Confusedly , or to walk as in a Maze , without Method or Order ( as in a Storme the Guide of a Vessell is oftentimes to seek of his Art , and forced to yeeld to the windes and waves ) yet certaine it is that in the minde of Man there still remaines a Pilot , or Light of Nature ; many Principles of Practicall prudence , whereby ( though for their faintings a man do's often miscarry and walke awry ) the course of our Actions may be directed with successe and issue unto Civill and Honest ends . And this is evident , not only by the continuall practise of Grave and Wise men , in all States , Times , and Nations ; but also by those sundry learned and judicious Precepts , which Historians , Politicians , and Philosophers have by their naturall Reason and Observation framed for the compassing of a Mans just ends , and also for Prevention and disappointment of such inconveniences as may hinder them . Lastly , for the Attribute of Knowledge , It was doubtlesse after a most eminent manner at first infused into the Heart of Man , when hee was able by Intuition of the Creatures to give unto them all Names , according to their severall Properties and Natures ; and in them to shew himselfe , as well a Philosopher , as a Lord. He●… filled them , sayth Siracides , with the Knowledge of Vnderstanding . And herein , if wee will beleeve Aristotle , the Soule is most neerely like unto God , whose infinite Delight is the Eternall Knowledge and Contemplation of himselfe , and his Works . Hereby , saith hee , the Soule of man is made most Beloved of God , and his minde , which is Allied unto God , is it selfe Divine , and , of all other parts of Man , most Divine . And this made the Serpent use that Insinuation only , as most likely to prevaile , for compassing that Cursed and miserable project of Mans ruine . By meanes of which Fall , though Man blinded his understanding , and ●…obd himselfe of this , as of all other blessed habits , I meane of those excellent Degrees thereof , which he then enjoyed : yet still the Desire remaines Vast and impatient , and the pursuit so violent , that it proves often praejudiciall to the estate both of the Body and Minde . So that it is as true now , as eyer , that Man is by Nature a Curious and inquiring Creature , of an Active and restlesse Spirit , which is never quiet , except in Motion , winding it selfe into all the Pathes of Nature ; and continually traversing the World of Knowledge . There are two maine Desires naturally stamped in each Creature ; a Desire of Perfecting , and a Desire of Perpetuating himselfe . Of these Aristotle attributeth in the highest degree , the latter unto each living Creature , when he saith , that of all the works of living Creatures , the most naturall is to Generate the like : and his Reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Because hereby that Immortality ( the Principall end ( as hee there supposeth ) of all naturall Agents ) which in their owne Individuals they cannot obtaine , they procure by deriving their Nature unto a continued off-spring and succession . But ( though in regard of life it hold true of all ) Man notwithstanding is to be exempted from the universality of this Assertion . And of himselfe that other desire of Perfection , which is principally the desire of Knowledge ( for that is one of the principall advancements of the Soule ) should not only in a Positive sense , as Aristotle hath determined in the Entrance to his Metaphysicks , but in a Superlative degree be verified , that He is by nature desirous of Knowledge . This being the Principall thing ( to use Aristotle his owne reason ) whereby Man doth ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Partake of Divinity , as I observed before out of Aristotle himselfe . And the reason of the difference betweene Man and other Creatures in this particular is : First , Because Man hath not such necessary use of that former desire , as others have , in regard of his owne Immortality , which takes away the Necessity of Propagation to sustaine his Nature . And secondly , because Knowledge , the Perfection of the Soule , is to Man ( as I may so speake ) a kinde of generation , being of sufficiencie to exempt the Person , endued therewith , from all injurie of Time , and making him to survive and out-live his owne Mortality . So that when the Body hath surrendred unto each Region of the World those Elements and Principles , whereof it was compos'd , and hath not so much as Dust and Cinders left to testifie that Being , which once it had , then doth the Name lie wrapped in the Monuments of Knowledge , beyond the reach of Fate and Corruption . The Attributes of God , which are manifested more especially in his Word , though sundry , yet ( as farre forth as they had ever any Image in Man ) may be comprized in this more Generall one of Holinesse . Whereby I understand that Absolute and Infinite Goodnesse of his Nature , which is in him most Perfect , Pure , and Eternall . Of which , though Man according to that measure , as it was unto him communicated , was in his great Fall utterly rob'd and spoyl'd , as not being able in any thing to resemble it , or to retaine any the least Prints of those Pure and Divine Impressions of Originall Righteousnesse ▪ yet still there remaines , even in depraved and Polluted Nature fome shadowes thereof : There is stil the Opus Operatum in many Actions of Mortality , though the Obliquity of the Heart , and Ignorance of the true end , whether it should be directed , take away the Goodnesse and the Sanctity thereof . The top and highest pitch of Nature toucheth the hemme and lowest of Grace . We have in us the Testimonies , though not the Goodnesse of our first estate ; the Ruines of a Temple to be lamented , though not the holy Places thereof to be Inhabited . It is true indeed those great endowments of the most severe and illightned Heathen , were indeed but glorious miseries and withered Vertues , in that they proceeded from a depraved Nature , and aymed at sinister and false ends : yet withall both the corruption of them proves their praecedent losse ( which also the Heathen themselves espied in their distinction of Ages into Golden and Iron times : ) And likewise the pursuit and practice of them ( though weak , imperfect , corrupt ) imply manifestly that there was much more an Originall Aspiring of Nature in her perfection to be like her Maker in an absolute and universall Purity . Now in this Rectitude and Perfect Regularity of the Soule in this divine Habit of Originall Justice did man most eminently beare the Image and Signature of God on him . And therefore notwithstanding we continue still Immortall , Spirituall , Reasonable ▪ yet we are said to have defaced that Image in us by our hereditary Pollution . And hee alwayes recovereth most thereof , who in the greatest measure repaireth the ruines , and vindicateth the Lapses of his decayed estate , unto that prime Originall Purity , wherein he was Created . These are the Dignities of the Soule considered wholy in it selfe . In all which it farre surmounts the greatest perfections , which the Body or any Faculty thereof are endowed withall ▪ And yet such is the preposterous and unnaturall basenesse of many men , that they are content to make their Soules vassals to their owne Servant . How do they force their Understandings , which in their owne worthiest objects , those deepe and Divine Contemplations , are as drowzie as Endymion , to spend and waste themselves in proud , luxurious , vanishing Inventions ? How doe they enthrall that Supreame and Architectonicall Power in Mans little World , his Will , to the Tyrannie of slavish appetite , and sensuall desires ? as if they served here but as Cookes to dresse their owne Bodies for the Wormes ? Strange is it that Man , conscious to himselfe of Immortality and of an Heroicall and Heavenly complexion , that hath received such immediate Impressions of God , and is the very Modell of all Natures Perfections , should so much degrade himselfe , as to doat only on that part , which is the vassall and slave of Death . If there were no other mischife which sinne did the Soule but to debase it , even that were argument sufficient for noble spirits to have it in detestation . For man being in honour , and which understandeth not , is like the beasts that perish . CHAP. XXXVII . Of the Faculty of Vnderstanding . Its operations outward upon the Object , Inward upon the Will. Of Knowledge , What it is . The naturall Desire and Love of it . Apprehension , Iudgement , Retention requisite unto right Knowledge . Severall kindes of Knowledge . The Originall Knowledge given unto Man in his Creation . The Benefits of Knowledge . Of Ignorance Naturall , Voluntary , Penall . Of Curiosity . Of Opinion ; the Causes of it , Disproportion betweene the Object and the Faculty , and an Acute Versatilousnesse of Conceits . The benefit of Modest Hesitancie . NOw it followes to speak of the parts or principall powers of the Soule , which are the Vnderstanding , and the Will. Concerning the Understanding , the Dignity thereof , though it may partly be perceived in the Latitude and excellent Variety of its Objects , being the whole world of things ( for Ens & Intelligibile are reciprocall , & omnia intelligit , saith Aristotle of the understanding ) yet principally it proceeds from the Operations of it both Ad extra in respect of the Objects , and ad intra in respect of the Will. The one is a Contemplative , the other a more Practique office , whereby the speculations of the former are accommodated unto any either Morall or Civill Actions . Those which respect the Objects , are either Passive , or Active Operations . Passive I call those first Perceptions and apprehensions of the Soule , whereby it receiveth the simple species of some Object from immediate Impression thereof by the Ministry of the Soule ; as when I understand one Object to be a Man , another a Tree , by Administration and Assistance of the Eye , which presents the Species of either . Another sort of Passive Operations ( that is of such as are grounded on Impressions received from Objects ) are mixed Operations of Compounding , Dividing , Collecting , Concluding , which wee call Discourse . Of all which to speake according to their Logicall Nature , would be impertinent . Their Excellencie chiefly stands in the End whereunto they move and serve , which is Knowledge ; of the which , I shall therefore here speak a few things . Knowledge is the Assimilation of the Understanding unto the things which it understandeth , by those Intelligible Species which doe Irr●…diate it , and put the power of it into Act. For as the beames of the Sunne shining on a glasse , doe there work the Image of the Sunne : so the species and resemblances of things being convayed on the Understanding , doe there work their owne Image . In which respect the Philosopher saith , That the Intellect becommeth All things by being capable of proper impressions from them : As in a Painters Table , wee call that a face , a hand , a foot , a tree , which is the lively Image and Representation of such things unto the eye . There is not any Desire more noble , nor more Naturall unto a Man ( who hath not like Saul hid himselfe amongst the stuffe , and lost himselfe in the Low and perishing provisions for Lust ) than is this Desire of Knowledge . Nature dictating to every Creature to be more intent upon its Specificall than upon its Genericall perfection . And hence it is that though Man be perfectest of all Creatures , yet many doe excell him in sensitive Perfection . Some in exquisitenesse of Sight ; others of Hearing ; others of Tast , Touch , and Smell ; others of Swiftnesse and of Strength ; Nature thereby teaching us to imitate her in perfecting , and supplying of our Desires , not to terminate them there , where when wee have made the best Provision wee can , many Beasts will surpasse us : but to direct our Diligence most to the improving of our owne specificall and rationall perfection , to wit , our Understandings . Other Faculties are tyred , and will be apt to nauseate , and surfet on their Objects . But Knowledge as knowledge , doth never either burden or cloy the Minde , no more than a Covetous man is wearied with growing Rich : And therefore the Philosopher telleth us that Knowledge is the * Rest of the Vnderstanding , wherein it taketh delight as a Thing in its naturall Place . And so great is this Delight , that Men have ventured on much Trouble to procure it . * As Pythagoras , Plat●… , Democritus , travelled into remote Countries to gather Knowledge , as Salomon sent to Ophir for Gold. And as it makes adventurous to undertake Troubles , so it helps men to beare them . A true lover of Knowledge will hardly be over-borne with any Ordinary distresse , if it doe not violate , and restraine that particular appetite . If hee may enjoy the Delights of Learning , hee will be very moderately affected with his other restraints . Archimedes was not sensible of the losse of Syracuse , being wholly intent upon a Mathematicall Demonstration . And Demetrius Phaler●…us deceived the Calamity of his Banishment by the sweetnesse of his Studies . A Man is never afflicted to the Quick , but when hee is punish'd in his most Delightfull Affections , of all which the most predominant in Rationall men is this of Knowledge . And therefore as the first Creature God formed was Light ( to shew that all his Works were made in Wisedome , that they might set forth and manifest his Glory ) so the first motion of Adam after his Creation was towards Knowledge . By his Exercise of Knowledge hee shewed Gods Image in him , and by the Ambition after more hee l●…st it : As no Man sinnes easier than in the Thing which hee best loves . And for this cause wee may observe that Christs frequentest Miracles were shewed in opening the Eyes of the blind , and the Eares of the Deafe and Dumb. His Mercies being perfect , extended themselves on those Faculties which are the chiefe Instruments of Knowledge in Men which they most love . And this love of Knowledge is seene evidently in this , that men had rather have sober Calamities , than mad pleasures , and more freely choose cleare Intellectuals with miserie , than disturb'd with mirth . Many Men better content themselves with but a crazie body , for the fruition of their studies , than to purchase a better Health at so great a Price as the losse of Learning . But the Principall Excellencie of Knowledge is this , That it guideth the Soule to God ; and so doth all kinde of Right Knowledge in divers respects . For first , there is scarce any Science properly so called , which hath not its Ar●…ana to pose and amaze the Understanding , as well as its more easie Conclusions to satisfie it . Such as are in Philosophie , those Occult Sympathies and Antipathies , of which naturall Reason can render no Account at all : which overcomming the utmost Vigour of humane Disquisition , must needs enforce us to beleeve that there is an Admirable Wisedome that disposeth , and an infinite Knowledge that comprehendeth those secrets which we are not able to fathome . Againe , since the Knowledge of Things is either of their Beings , or of their Properties and Operations : And Nature abhorreth the Motion of proceeding a In Infinitum : in either of these , necessary it is , that the Minde of man b tracing the footsteps of naturall things , must by the Act of Logicall Resolution at last arise to him who is the fountaine of all Being , the First of all Causes , the Supreame over all Movers , in whom all the rest have their Beings and Motions founded . And this the Lord in the Prophet hath delivered unto us c . I will heare the Heavens , and the Heavens shall ●…eare the Earth , and the Earth the Corne and Wine , and they Iezreel . Iezreel cannot subsist without Corne and Wine , shee cries to them to help it . These cannot help without the Earth to produce them , they cry to that to be fruitfull . The Earth can bring forth nothing of it selfe without Influence , benignity , and comfortable showers from the Heavens , it cries to them for ayde . d The Heavens cannot give Raine nor Warmth of themselves , without him who is the Father of Raine , and the Fountaine of Motion . So that here are three notable Things to be observed , The Connexion and Concatenation of All second Causes to one another ; The Cooperation of them together for the good of the Church ; and the Subordination of them all to God , unto whom at length the more accurate Inquiry into them doth manuduct us . And this Subordination standeth in foure things : 1. All things are Subordinate unto God in a Being . Hee only hath Being per Essentiam , By Absolute , and Originall Essence ; all other things per participationem , by derivation and dependance on him . 2. b In Conservation . For God doth not make his Creatures as a Carpenter doth his House , which can after stand by it selfe alone : but having our very Being from him , that Being cannot Be or Continue without His supportance , as light in the house dependeth both in Being and in Continuance upon the Sunne . 3. In regard c of Gubernation and providence ; for All things are by his Wisedome guided unto the Ends of his Glory . And even those Creatures which flie out of the Order of his Precepts , doe fall into the Order of his Providence . Lastly , in Regard of d Operation . For in him wee live and move , hee worketh Our works for us ; Second Causes cannot put forth any Causality till he be pleased to concurre with them . Againe , since wee finde that all other Creatures have , answerable to the Instincts and Appetitions which Nature hath Grafted in them , proportionable Objects of equall Latitude in goodnesse to the Faculties which are carried unto them ; It must needs be reasonable that that be not wanting to the Excellentest of Creatures , which all the rest doe enjoy . Since then the supreame Appetite of the Reasonable Soule is Knowledge , and amongst all the Creatures there never was yet any found able to fill and satisfie this Desire ; But that still there is both roome for more Knowledge and Inquirie after it : And besides , all the Knowledge of them is accompanied with Vnquietnesse , and labour ( as the Beast first stirres the mudd in the water with his feet before hee drink it with his Mouth ) from hence it infallibly followeth that from these lesser Objects , the Soule be carried at the last to God , The Adequate and * Vltimate End and Object of all our Desires , as Noahs Dove was carried back to the Ark , when shee found no place for the sole of her foot to rest on . Againe , when wee see things which have no knowledge , work so regularly towards an End , as if they knew all the way they were to goe , wee must needs conclude they are guided by a Mighty wisedome , and Knowledge without them , as when an Arrow flyeth directly to the Mark , I am sure it was the Hand of a skilfull Archer that directed it . Vnto the Perfection of Knowledge , after due and proper Representation of Objects in themselves , or in their Causes , Effects , Principles , unto the Minde ; There are in the Subject three things requisite . First , Clearenesse of Apprehension , to receive the right and distinct Notion of the Things represented , as the clearenesse of a Glasse serveth for the Admission of a more exact Image of the face that looks upon it , whereas if it be soil'd or dimm'd , it rendreth either none , or an imperfect shape . Secondly , Solidity of Iudgement to try and weigh the particulars , which wee apprehend . That out of them wee may sever for our use the pretious from the vile ; for Knowledge lies in Things as Gold in a Mine , or as Corne in the Straw ; when by diligent inquiry after it , wee have digged it up , and thresh'd it out , wee must then bring it to the fire , and fanne , to give it us purified from drosse and levity . And this in Speculation answereth unto the generall vertue of practicall prudence in Morality , whereby wee weigh the severall Mediums unto the true Ends of life , and accordingly select and prosecute the Best . Thirdly , Fidelity of Retention ; for hee is not likely to grow Rich , who puts up his Treasure as the Prophet speaks , into a * bag with holes . For as Nature hath given to the Bodies of men for the furtherance of corporeall strength , and nutriment , a Retentive power to clasp and hold fast that which preserveth it , untill a through concoction be wrought ; so proportionably is the Faculty of Memory given to Reason , as a meanes to consolidate and enrich it . And fluxes , as in the Body , so in the Minde too , are ever Arguments and Authors of Weaknesse . Whence it comes to passe that in matter of Learning many of us are faine to be Day-labourers , and to live from hand to mouth , being not able to lay up any thing . And therefore in the choice of fit persons to breed up unto Learning , wee should take a like course as wise Architects doe in choice of fit timber for Building . They choose first the straitest and that which hath fewest knots , and flawes in it ; which in the mind answereth unto clearenesse , and evennesse of Apprehension . For a cleare minde , like strait and smooth timber , will work easiest . Next , they take the heart and strongest substance , and cut out the sap : because that is best able to beare the weight that shall be laid upon it : And this answers unto Maturity and firmnesse of Judgement . Lastly , they doe not take Sally , or Willow , or Birch , and such other Materialls as are quickly apt to putrifie and weare away , but such Timber as is lasting and Retentive of its Nature , as Oake and Elme , which may make the Superstruction of the nature of the Foundation , strong and lasting : and this answereth to that excellent Faculty of the Minde , a Rationall memory : from which one particular ( I think more than any other ) doe arise those vast differences of felicity and infelicity in the mindes of men addicted to the search of Knowledge . Strange was the unhappinesse of Calvisius Sabinus in Seneca , who being at vast charges in matter of learning , was not yet able to retaine fast the Names of Achilles , or , Vlysses : But , as his Parasite was wont deridingly to advise him , wanted a Grammaticall Attendant to gather up the fragments which his Memory let fall . And Curio the Orator in Tully , was wont when hee had proposed three things in an Oration , to forget some one or other of them , or to add a fourth ; yea Messala Corvinus forgat his owne name , as Pliny telleth us . And as wonderfull on the other side hath beene the felicity of some others . a Seneca the father could repeat two thousand words together in their Order . b Cyrus and Themistocles could call all their Souldiers by their Names , ( by which one Art of Curtesie c Otho aspired unto the Empire ) d Adrian could read a Book which hee never saw before , and after recite it by memory ; and of the Emperour e Iulian it is said , that hee had drunk Totum memoriae dolium , the whole vessell of memory . To say nothing of f Simonides , and Apollonius Tyanlus , who in their old age , the one at 80 , the other at a 100 yeeres old , were very famous for the exquisitenesse of their memories ; nor of Cyneas , Charmidas , Portius Latro , and divers others , who have beene admired for this happy Quality . Now unto this Felicity doth conduce , a Methodicall and orderly Disposition of minde , to digest and lay up things in their proper places . It was easier for Cyrus to remember men in an Army than in a Throng . And hence hath proceeded the Art of Memory invented as Pliny tells us by Simonides , and perfected by Me●…rodorus Sceptius , consisting in the committing of severall Heads of matter unto distinct places , whereof Quintilian discourseth in his Oratory Institutions . Of Knowledge there are severall sorts , according to severall considerations , with respect to the Ends of it . Some is Speculative for the improving of the Minde , as Physicall , Metaphysicall , and Mathematicall Knowledge . Others Practicall for fashioning , and guiding of the manners and conditions of Men , as Ethicall , Politicall , Historicall , Military Knowledge . Some mixt of both , as Theologicall Knowledge , consisting in the speculation of Divine Verities , and in the direction of Divine Duties . Some Iustrumentall , being only subservient unto others , as Grammaticall , Rhetoricall , Dialecticall learning . In regard of Order , some Superiour , others Subalternate , as Musick to Arithmetick , Opticks to Geometry . In regard of their Originall , some Ingrafted , as the supreame Principles of Verity , and implanted notions of Morality , which is called the Law of Nature , and written in the Heart of all men , Rom. 2. 14. 15. Other Acquired , and by search and industry laboured out of those Principles , and the others which are taught us . Other Revealed and Divinely manifested to the Faith of Men , whereof the supreame Principles are these two . 1. That God in his Authority is infallible , who neither can be deceived , nor can deceive . 2. That the things delivered in Holy Scriptures , are the Dictates , and Truths , which that infallible Authority hath delivered unto the Church to be beleeved , and therefore that every supernaturall Truth there plainely set downe in termini●… , is an unquestionable Principle ; and every thing by evident consequence and deduction from thence derived , is therefore an undoubted Conclusion in Theologicall and Divine Knowledge . In regard of the manner of Acquiring , some is Experimentall , A Knowledge of Particulars ; and some Habituall , a generall knowledge growing out of the reason of Particulars . And those Acquired either by Invention from a mans Industry , or by A●…scultation and Attendance unto those that teach us . In regard of Objects , some supre●…me , as the Knowledge of Principles and Prime Verities , which have their light in themselves , and are knowne by evidence of their owne Tearmes . Others derived and deduced by argumentation from those Principles , which is the Knowledge of Conclusions . In regard of Perfection , Intuitive Knowledge , as that of Angels whereby they know things by the View ; and Discursive , as that of Men , whereby wee know things by Ratiocination . In regard of Order and Method , Syntheticall , when wee proceed in Knowledge by a way of Composition from the Causes to the Effects ; and Analyticall , when wee rise up from Effects unto their Causes , in a Way of Resolution . With this noble Endowment of Knowledge , was the Humane Nature greatly adorned in its first Creation : So farre forth as the Necessity of a happy and honourable life , of the Worship and Communion with God , of the Dominion and Government over the Creatures , of the Acquaintance with himselfe , and of the Instruction of his Posterity , did require Knowledge in him . For wee may not think that God , who made Man in a perfect stature of Body , did give him but an Infant stature of Minde . God made all things exceeding Good , and Perfect ; and therefore the perfection naturally belonging unto the Soule of Man , was doubtlesse given unto it , in its first Creation . Hee made Man right and straight ; and the Rectitude of the Minde is in Knowledge and light ; and therefore the Apostle telleth us , that Our Renovation in Knowledge is after the Image of him that Created us , Coloss. 3. 10. Without Knowledge hee could not have given fit Names , and suteable to the Natures of all the Creatures which for that purpose were brought unto him . Hee could not have awed and governed so various , and so strong Creatures , to preserve Peace , Order , and Beauty amongst them . Hee could not have given such an account of the substance and Originall of Eve. Of the End of her Creation to to be the Mother of all living men as hee did . Experimentall Knowledge hee had not but by the Exercise of his Originall light upon particular Objects , as they should occurre . Knowledge of future Events hee had not , it being not Naturall , nor Investigable by imbred light , but Propheticall , and therefore not seene till Revealed . Secret Knowledge of the Thoughts of Men , or of the Counsells of God hee could not have , because secret things belong unto the Lord. But so much light of Divine Knowledge as should fit him to have Communion with God , and to serve him , and obtaine a blessed life ; so much of Morall Knowledge as should fit him to converse in Love as a Neighbour , in Wisedome as a Father , with other men ; so much of Naturall Knowledge as should dispose him for the Admiring of Gods Glory , and for the Governing of other Creatures over which hee had received Dominion ; so much wee may not without notable injurie to the perfection of Gods Workmanship , and to the Beauty and rectitude of our first Parent , deny to have beene conferred upon our Nature in him . The Benefits of which singular Ornament of Knowledge , are exceeding Great . Hereby wee recover a largenesse of Heart , for which Salomon is commended , 1 Reg. 4. 29 : Able to dispatch many Businesses , to digest and order Multitudes of Motions , to have mindes seasoned with generous and noble resolutions ; for that disposition is by the Philosopher called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greatnesse of Minde . Hereby wee are brought to a Just Contempt of sordid and wormie Affections . It is Darknesse which makes Men grope , and pore , and looke onely on the things before them , as the Apostle intimates , 2 Pet. 1. 9. Illightned mindes see a greater lustre in Knowledge than in the fine Gold , Pro. 3. 14. 15. The Excellencie of Evangelicall Knowledge made Saint Paul esteeme every thing in the World besides as D●…ng , Phil. 3. 8. As the light of the Sunne swallows up all the petty light of the Starres : so the more noble and spacious the Knowledge of Mens mindes is , the more doth it dictate unto them the Contempt of those various and vulgar Delights which bewitch the fancies of ignorant Men. It disposeth Men for mutuall Communion , and helpfull Societie : for without Knowledge every Man is ferae Naturae , like Birds of prey , that flie alwayes alone . Neither is it possible for a man to be sociable , or a member of any publick Body , any further than hee hath a proportion and measure of Knowledge : Since Humane Society standeth in the communicating of mutuall notions unto one another . Two men that are Deafe , and Dumb , and Blinde , destitute of all the Faculties of gaining or deriving Knowledge , may be together , but they cannot be said to have society one with another . To conclude , hereby we are brought neerer unto God , to admire him for his Wisedome , and Power ; to Adore him for his Greatnesse , and Majestie ; to Desire him , and work towards the fruition of him , for his light and Glory ; because in the Vision of Him consisteth the Beatitude of Man. This Knowledge is corrupted foure manner of wayes . First , By the Contempt of it in Ignorance . Secondly , By the Luxuriousnesse and Wantonnesse of it in Curiosity . Thirdly , By the Defect and uncertainty of it in Opinion . Fourthly , By Contradiction and Opposition unto it in Error . There is a three-fold Ignorance wherewith the Minds of men may be blinded and defaced . The one is a Naturall Ignorance , which of Divine Things , so farre forth as those things are Spirituall , is in all men by Nature ; for the Naturall Man neither Receiveth with Acceptation , nor with Demonstration discerneth the things of the Spirit of God ; And the Reason the Apostle gives , because they are spiritually discerned . For as the Eye is fitted to discerne light by the Innate property of light and Cognation which it hath thereunto , without which the Eye could no more perceive Objects of light than it can of sounds : so the Minde cannot otherwise receive spirituall Objects , than as it hath a similitude to those Objects in a spirituall disposition it selfe ; whence that Expression of St. Iohn , Wee shall be like unto him , for wee shall see him as hee is . Spirituall Things doe exceed the weaknesse of Reason , because they are above it , and so cannot be discerned ; And they doe oppose the corruption of Reason , because they are against it , and so cannot be Received . There is likewise in many Men much Naturall Ignorance , even in Morall and Natural things . For as in the Fall of Man our Spirituals were lost , so were our Naturals weakned too , as wee finde in the Great Dulnesse of many men in matters of learning , in so much that some have not beene able to learne the Names of the first Letters or Elements . Againe , there is a Voluntary Ignorance ( of which wee have before spoken ) whereby Men doe wilfully close their Eyes against Knowledge , and refuse it ; and of this there may be a double ground , The one Guile , in Knowledge that pertaineth to the Conscience , when a man chooseth rather not to know his duty , than by the Knowledge of it , to have his Conscience disquieted with Exprobrations of contemning it . The other out of Sluggishnesse and Apprehensions of Difficulty in the Obtaining of Knowledge . When of two Evils , Undergoing of labour , or forfeiting of Learning , a man esteemeth this the lesser . Thirdly , there is a * Poenall Ignorance of which I shall not speake , because it differeth not from the Voluntary Ignorance of Spirituall things , save onely in the relation that it hath to the Justice of God thereby provoked , who sometimes leaveth such men to their Blindnesse , that the thing which with respect to their owne choyce of it , is a pleasure , with respect unto Gods Justice , may be a plague , and punishment unto them . Thus the Intellectual Faculty is corrupted in many men by Ignorance . In others it is abused by Curiosity , which may well be called the Pride , and the Wantonnesse of Knowledge , because it looketh after high things that are above us , and after hidden things that are denied us . And I may well put these two together , Pride and Luxurie of Learning . For I beleeve wee shall seldome finde the Pride of Knowledge more praedominant than there where it ariseth out of the curious and conjectural enquiries of Wit , and not out of scientificall and demonstrative Grounds . And I finde the Apostle joyning them together , when hee telleth us of some , who intruded themselves into Things which they had not seene , and were Vainely puff'd up by a fleshly Minde . And hee himselfe complaineth of Others , who were Proud , and languished about needlesse Questions ; as it is ever a signe of a sick and ill-affected stomack to quarrell with usuall and wholsome meat , and to long for and linger after Delicacies which wee cannot reach too . When Manna will not goe downe without Quailes , you may be sure the Stomack is cloyed , and wants Physick to Purge it . I will not here add more of this point , having lately touched it on a fitter Occasion . A third Corruption of this Faculty in regard of Knowledge , is in the Fluctuation , wavering , and uncertainty of Assents , when the Understanding is left floating , and as it were in Aequilibrio , that it cannot tell which way to encline , or what Resolutions to grow unto ; and this is that which in Opposition to Science , is called Opinion : For Science is ever cum certitudine , with Evidence and Unquestionable Consequence of Conclusions from necessary Principles : but Opinion is cum Formidine Oppositi , with a feare least the contrary of what wee assent unto should be true : And so it importeth a Tender , Doubtfull , and Infirme Conclusion . The Causes of Opinion , I conceive to be principally two : The first is a Disproportion betweene the Understanding and the Object , when the Object is either too bright and excellent , or too dark and base : the one dazles the Power , the other Affects it not . Things too Divine and Abstracted , are to the Understanding Tanquam lumen ad Vespertilionem , as light unto a Batt ; which rather astonish than informe ; and things too Material and Immerst , are like a Mist unto the Eyes , which rather hinder , than affect it . And therefore , though whatsoever hath Truth in it , be the Object of the Understanding ; yet the Coexistence of the Soule with the Body , in this present Estate , restraines and Limits the Latitude of the Object , and requires in it , not onely the bare Nature and Truth , but such a Qualification thereof , as may make it fit for representation and Impression by the conveyance of the Sense . So that as in the True perception of the Eye ( especially of those Vespertiliones , to which Aristotle hath compared the Understanding in this estate of subsistence with the Body ) there is required a mixture of Contraries in the Ayre ; it must not bee too light , lest it weaken and too much disgregate or spread the sense ; nor yet too dark , lest it contract and lock it up : But there must bee a kinde of middle Temper ; cleerenesse of the Medium for conveyance , and yet some degrees of Darknesse for qualification of the Object . Even so also the Objects of mans Vnderstanding must participate of the two contr●…ries , Abstraction and Materiality . Abstraction first , in proportion to the 〈◊〉 of the Vnderstanding , which is Spirituall . And Materiality too , in respect of the Sense , on which the Vnderstanding depends in this estate , as on the Medium of Conveyance , and that is Corporall . So that where ever there is Difficulty and Vncertainty of Operation in the Vnderstanding , there is a double defect and disproportion : first in the Power , whose Operations are restrained and limited for the most , by the Body : and then in the Object , which hath not a sufficient mixture of those two qualities , which should proportion it to the Power . This is plaine by a familiar similitude ; an Aged man is not able to read a small Print , without the Assistance of Spectacles to make the Letters by a refraction seeme greater . Where first wee may descry an Imperfection in the Organ ; for if his Eyes were as cleare and well-dispos'd as a young mans , hee would be able by his Naturall Power , without Art , to receive the Species of small Letters . And next , there is an Imperfection and deficiencie in the Letters ; for if they had the same Magnitude and fitnesse in themselves , which they seeme to have by Refraction through the Glasse , the weaknesse of his power might haply have sufficient strength to receive them without those Helps . So that alwayes the Uncertainty of Opinion is grounded on the Insufficiencie of the Vnderstanding to receive an Object , and on the Disproportion of the Object to the Nature of the Vnderstanding . The next Cause of Opinion and Vncertainty in Assents , may be Acutenesse and Subtilty of wit , when Men out of Ability , like * Carneades , to discourse probably on either side , and poizing their Judgements betweene an equall weight of Arguments , are forc'd to suspend their Assents , and so either to continue unresolved and equally inclineable unto either part , or else , if to avoyd Neutrality , they make choise of some thing to averre ( and that is properly Opinion ) yet it is rather an Inclination , than an Assertion , as being accompanied with feare , floating and Inconstancie . And this indeed , although it be in it selfe a defect of Learning ; yet considering the Estate of man , and strict conditions of perfecting the Vnderstanding by continuall Inquiry ( man being ●…ound in this also to recover that measure of his ●…irst fulnesse , which is attainable in this Corrup●…ed Estate , by sweat of braine , by labour and degrees , Paulatim extundere artes ) I say in these considerations , Irresolution in Iudgement ( so it be not Vniversall in all conclusions ; for that argues more weaknesse , than choise of conceit ; nor Particular in things of Faith and Salvation , which is not Modesty but Infidelity ) is both Commendable , and Vsefull . Commendable , because it prevent●… all temper of heresie ( whose nature is to † be peremptory . ) And both argues Learning and Modesty in the softnes of Iudgement , which will not suffer it selfe to be captivated , either to its owne conceits , or unto such unforcible reasons , in the which it is able to descry weaknesse . And this is ▪ that which Pliny commends in his friend Titus Ariston , whose hesitancy and slownesse of resolution in matter of Learning proceeded not from any emptines or unfurniture ; but ex diversitate Rationū qua●… acrimagnoque Iudicio ab origine Caus●…que primis repetit , discernit , expendit : out of a learned cautelousn●…sse of judgment , which made him so long su spend his Assent , till he had weighed the severall repugnancies of reasons , and by that means found out some truth whereon to settle his conceit . For ( as the same Pliny elsewhere out of Thucydides observes ) It is rawnes & deficiency of learning that makes bold and peremptory : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demurs and fearfulnes of Resolution , are commonly the companions of more able wits . And for the use of Doubtings ▪ First , they lessen , the number of heresies , which are ( as I said ) alwaies obstinate . And next it gives occasion of further enquiry after the Truth , to those who shall find themselves best qualified for that service . But Heresie comming under the shape of Science , with shewes of Certainty , Evidence , & Resolution ( especially if the inducements be quick and subtle ) doth rather settle the Vnderstanding , and possesse it with false Assents , than yeeld occasion of deeper search , unlesse it meet with a more piercing Iudgement , which can through confidence descry weaknesse . For questionlesse the Errours of Great men generally honoured for their Learning , when they are once wrapped up in the boldnes of Assertions , do either by possessing the judgement with prejudice of the Author , make it also subscribe to the error ; or if a more impartiall eye see insufficiency in the ground , the Authority of the man frights and deterres from the opposing of his conceipt . Whereas when mens assents are proposed with a modest confession of distrust and uncertainty : the Vnderstanding is incited both to enquire after the reasons of Diffidence ▪ as also to find out means for a more setled Confirmation and cleering of the Truth . CHAP. XXXVIII . Of Errours : the Causes thereof : the Abuses of Principles , Palsifying them : or Transferring the Truth of them out of their owne bounds . Affections of Singularity , and Novell courses . Credulity and Thraldome of Iudgement unto others . How Antiquity is to be honoured . Affection to particular Objects , corrupteth Iudgement . Curiosity in searching things Secret. THe other maine Corruption of Knowledge was Errour , whereby I understand a peremptory and habituall assent , firmly and without wavering fixed upon some falshood under the shew of truth . It is Aristotles assertion in his Ethicks , that one man may conceive himselfe as certaine of his Errour , as another man of his Knowledge : and this indeed is so much the more dangerous Aberration from Knowledge , by how much it seemes most ●…erly to resemble it . If wee enquire after the prime Fundamentall Cause , the Gate by which Errour came first into the World. Syracides will tell us in a word , that Errour and Darknesse had their beginning together with Sinners : And the reason is , because sinne being a partition-wall , and a separation of man from God , who is P●…ter Luminum , the Father and Fountaine of all Knowledge ; and whose perfections man did at first one principall way by Knowledge resemble , cannot chuse but bring with it darknesse and confusion into the Soule . But I shall enquire rather after the more Immediate and Secondary Causes ; some whereof , amongst sundry others , I take to be these : 1 A first and most speciall one is the Abuse of Principles : For the Vnderstanding must have ever somthing to rest it selfe upon : and from the conformity of other things , thereunto to gather the certainty and evidence of its Assents . For it is the nature of mans minde , since it had at first it selfe a beginning to abhorre all manner of Infinity , á Parte-Ante ( I meane in Ascending and Resolution ) as well of Sciences and Conclusions , as of Entities and Natures , as I before noted . And therefore as the Vnderstanding is not quieted in Philosophicall inquiries about created things , till it have according to their severall differences ranged them severally within the compasse of some Finite Line , and subordinated the Inferiors of every kinde , Sub an●… Summ●… Genere , under one chiefe ; and rests not in the Resolution of Effects into their Causes , till it come to Aliquid primum , in Time , in Motion , in Place , in Causality , and Essentiall Dependance : so likewise it is in Knowledge & Truth , notwithstanding a Parte Post , downward , our pursuits of them seeme Infinite and Vnlimited , by reason of our owne Infinities , and Aeviternity that way ; yet upward in the resolving of Truth into its Causes and Originals , the Vnderstanding is altogether Impatient of proceeding in Infinitum , and never rests till it finds a Non ●…ltra , an utmost linke in the chaine of any Science , and such a Prime , Vniversall , Vnquestionable , Vnprovable Truth , from whence all Inferiour Collections are fundamentally raised , and this is the Truth of Principles : which if it be traduced and made crooked by the wrestings of any private conceipt , mishapes all Conclusions that are derived from it : for if the foundation be weak , the whole edifice totters ; if the root and fountain bee bitter , all the branches and streames have their proportionable corruptions . Now the Abuses of Principles , is either by Falsifying and casting absurd Glosses upon them within their owne limits ; as when Philosophicall Errours are falsly grounded upon Philosophicall Axiomes , which is Error Consequentia , or Illationis , an Errour in the Consequence of one from the other : or else by transferring the Truth of them beyond their owne bounds , into the Territories ( as I may so speake ) of another Science , making them to encroach and to uphold Conclusions contrary to the nature of their Subject ; which is Error Dependentia , or Subordinationis , an Errour in the Dependance of one on the other . For the former , it hath been alwaies either the subtilty or modesty of errour to shrowd it self under truth ; & that it might make its fancies the more plausible , to fasten them upon undenyable grounds , & by a strange kinde of Chimistry , to extract darknesse out of light . † Fraus sibi ex parvis , ( said Fabius Maximus in Livy upon another occasion . ) I will alter it thus , Error sibi ex principlijs fidem prastruit , ut cum magnâ mercede fallat . * Vnreasonable and groundlesse fancies alwaies shelter themselves under a plausible pretence of truth and ostentation of Reason . † As Praxitiles the Painter drew the Picture of Venus by the face of his Minion Cratina , that so by an honourable pretext he might procure Adoration to a Harlot . * Thus as Plat●… is said , when he inveighed chiefly against Orators , most of all to have played the Oratou●… ( making a Sword of ●…loquence to wound it selfe : ) So they on the contrary , never more wrong Knowledge , than when they promise to promote it most . It was the custome of that Scipio , honoured afterward by the name of his Punicke Conquest , alwaies before he set upon any businesse , as Livy reports of him ) to enter the Capitoll alone , pretending thereby a consultation with the gods about the justnesse , issue , and successe of his intended designes ; and then , Apud multitudinem , plerumque velut mente divinitus monitâ agebat : Hee bore the multitude in hand , that whatsoever exploits hee persuaded them to attempt , had all the Approbation and Vnerring Iudgement of their Deities . What were the ends of this man , whither an Ambitious hope of fastning an Opinion of his owne Divinenesse in the midst of the people , or an happy and politicke imposture , the better to presse those people ( alwaies more inclinable to the perswasions of Superstitions than Reason ) to a free Execution of his designes , it is not here necessary to enquire . Sure I am ▪ even in matters of greatest consequence , there have never been wanting the like Impostors , who boldly pretend unto Truth , when they cunningly oppose it : as Iacob in Esa●…'s Cloathes , robbed Esau of the Blessing : or as the Ivy , which when it embraceth the Oake , doth withall weaken and consume it . And this is a very preposterous and perverse method , first to entertaine Corrupt Conceits , and then to * wrest and hale Principles to the countenancing and protecting of them . It being in the errors of the mind , as in the distempers of the palate usuall with men to find their owne rellish in every thing they read . Concerning the other Abuse , it is an often observation of Aristotle , that Principles and Con clusions must be within the Sphaere of the same Science ; and that a man of Learning ought al waies to be faithfull unto his owne Subject , and make no Excursions from it into another Science . And therefore he saith that it is an equall absurdity for a Mathematician ( whose conclusions ought to be peremptory , and grounded on principles of infallible evidence ) only to ground them on Rhetoricall probabilities , as it were for a Rhe●…oritian , whose Arguments should bee more plausible and insinuative , to leave all unsaid that might reasonably be spoken , except it may bee proved by demonstrative principles . This leaping a Genere ad Genus , and confounding the dependancies of Truth , by transferring Principles unto Sciences , which they belong not unto , hath been ever prejudiciall to Knowledge ; and Errour hath easily thereby crept upon the weakest apprehensions , while men have examined the conclusions of one Science by the Principles of another . As when Religion which should subdue and captivate , is made to stoop & bow to Reason ▪ and when those Assents which should be grounded upon Faith , and not on meer humane disquisition , shall be admitted according to the conformity which they have with † Nature , and no farther . And hence it is that so many of the Philosophers denyed those two maine Doctrines , of the Creation and Resurrection ( * although in some of them the very sight of Nature reacheth to the acknowledgement of the former of those ) because they repugned those maine Principles of Nature ( which are indeed naturally true , and no farther ) that ex nihilo nihil fit ; Nothing can be made of nothing . And a privatione ad habitum non datur regressus ; That there is no regresse from a Totall Privation to the Habit l●…st . And this reason was evidently implyed in that answer , which was given by him , who knew the Root of all Errour , unto the obstinate Opposers of the Resurrection : Erratis nescientes Scripturas , neque Potentiam Dei. Where are intimated two maine Principles of that Mystery of the Resurrection ; the Word , and the Power of God. This later commanding our Assent that it May be : that other , our Assurance , that it Will be . So that wherever there is an Ignorance of these two , and we goe about to examine this or any other Mystery , rather by a disputing , than an Obeying Reason , the immediate consequent of such peremptory and preposterous course , is Errour and Depravation of the Vnderstanding . Pythagoras and his Schollers , out of a strong conceipt that they had of the Efficacy of Musicke , or Numbers , examining all the passages of Nature by the Principles thereof , fell into that monstrous Errour , that Number was the first and most Essentiall Element in the Constitution of all Creatures . Thus as men which see through a coloured Glasse , have all Objects , how different soever represented in the same colour : So they examining all Conclusions by Principles forestalled for that purpose , thinking every thing of what nature soever to be dyed in the colour of their owne conceipts , and to carry some proportion unto those Principles : Like Antiph●…ron ▪ Orites and others in Aristotle , who did confidently affirme every thing for Reall , which their Imagination faneied to it selfe . But Tully hath prettily reprehended this abuse in that satyricall reprehension which he gives to Aristoxenus the Musitian , who needs out of the Principles of his Art , would conceipt the Soule of man to consist of Harmony ▪ H●…c magistr●… concedat Aristoteli ; canere ipse doceat . Let him leave these things to Aristotle , and content himselfe with teaching men how to sing : intimating thereby the absurdity of drawing any Science beyond its owne bounds . 2 Another Cause of Errour may be Affectation of Singularity , and a Disdaine of being but an accession unto other mens Inventions ▪ or of Tracing their steps : when men shall rather desire to walke in wayes of their owne making , than in the beaten paths which have been troden before them ; to be guilty of their owne invented Errors , than content with a derived and imputed Learning ; and had rather be accounted the Purchasers of Heresie , than the Heires of Truth , Quase nihil fuisse●… rectum , quod primum est ; melius existiman●… quicquid est aliud , as Quintilian spake elegantly on another occasion : As if nothing had been right , which had been said before ; they esteeme every thing therefore better , because new . 3 Another Cause may be the other Extreme ( for a man may lose his way , as well by enclining too much to the right hand , as to the left ) I mean a too credulous prejudice and opinion of Authority ; when wee bow our judgements not so much to the nature of things , as to the learning of men . Et credere , quàm scire , videtur 〈◊〉 , we rather beleeve , than know what we assent unto . T is indeed a wrong to the labours of Learned men to read them alwaies with a Cavilling and Sceptical mind ; and to doubt of every thing , is to get resolution in nothing . But yet withall , our Credulity must not be peremptory , but with reservation . Wee may not captivate and resigne our judgements into another mans . hand . Beleefe , without evidence of Reason , must bee onely there absolute , where the Authority is Vnquestion●…ble , and where it is impossible to 〈◊〉 , there onely it is Impious to Distrust . As for mens Assertions , Quibus possibile est subesse falsum , what he said of Friendship , Sic ama tanquam Os●…s , Love with that Wisedome as to remember you may be provoked to the contrary , is more warrantable and advantagious in Knowledge : Sic ▪ crede tanquam dissensurus , so to beleeve , as to be ready , when cause requires , to dissent . It is a too much streightning of a mans owne Vnderstanding , to inthrall it unto any : or to esteeme the dissent from some particular Authorities , Presumption and Selfe-conceit . Nor indeed is there any thing which hath bred more Distempers in the Body of Learning , than Factions and Sidings . When as Seneca said of Cato , that hee would rather esteeme Drunkennesse a Vertue , than Cato Vitious : So Peripateticks and Platonists , Scotists , & Thomists , and the rest ( if I may adventure so to call them , of those learned Idolaters , in deifying the Notions of Mortall men ) shall rather count Errour , Truth , than their great Masters Erroneous . But yet I would not be so understood , as if I left every man to the unbridled reines of his owne fancy : or to a presumptuous dependance onely on his owne judgement with contempt or neglect of others . But I consider a double Estate of the Learned ; Inchoation and Progresse . And though in this latter there be requisite a Discerning Iudgment , and Liberty of Dissent ; yet for the other , Aristotl's speech is true , Oportet discentem credere , Beginners must beleeve . For as in the Generation of man , hee receiveth his first life and nourishment from one Wombe , and after takes onely those things , which are by the Nurse or Mother given to him ; but when he is growne unto strength and yeares , hee then receiveth nourishment not from Milke onely , but from all variety of meats , and with the freedome of his own choise or dislike : so in the generation of Knowledge , the first knitting of the Ioynts and Members of it into one Body is best effected by the Authority and Learning of some able Teacher ( though even of his Tutors , Gate being a childe , was wont to require a reason ) but being growne thereby to some stature and maturity , not to give it the Liberty of its owne Iudgement , were to confine it still to its Nurse or Cradle . I speake not this therefore to the dishonour of Aristotle , or any other , stom whose Learning , much of ours , as from Fountaines , hath bin derived . Antiquity is ever venerable , and justly challengeth Honour , Reverence , and Admiration . And I shall ever acknowledge the worthy commendation which hath been given Aristotle by a learned man , that he hath almost discovered more of Natures Mysteries in the whole Body of Philosophy , than the whole Series of Ages fince hath in any particular member thereof . And therefore he , and all the rest of those worthy Founders of Learning do well deserve some credit , as well to their authority , as to their matter . But yetnotwithstanding there is difference betweene Reverence and Superstition ; we may Assent unto them as Antients , but not as Oracles : they may have our minds easie and inclinable ; they may not have them captivated and fettered to their Opinions As I will not distrust all , which without manifest proof they deliver , where I cannot convince them of Errour : So likewise will I suspend my beleefe upon probability of their mistakes : and where I finde expresse Reason of Dissenting , I will ●…ather speake Truth with my Mistresse Nature , than maintaine an Errour with my Master Aristotle . As there may be Friendship , so there may be Honour with diversity of Opinions : nor are wee bound therfore to defie men , because we reverence them . Plura s●…pe peccantur dum demeremur , quam dum off endimus ; Wee wrong our Auncestors more by admiring than opposing them in their Errours ; and our Opinion of them is foule and without Honour , if we thinke they had rather have us followers of them then of Truth . And we may in this case justly answer them as the young man in Plutarch did his Father when he commanded him to do an unjust thing . I wil do that which you would have me , though not that which you bid mee . For good men are ever willing to have Truth preferred above them . Aristotle his Commendation of his middle Aged men , should be a rule of our Assent to him , and all the rest of those first Planters of Knowledge . Wee ought neither to overprize all their Writings by an absolute Credulity ; because they being Men , and subject to Errour ; may make us thereby liable to Delusion ; neither ought we rudely to undervalue them , because being Great men , and so well deserving of all Posterity , they may challenge from us an Easines of Assent unto their Authority alone ( if it bee only without and not against Reason ) as T●…lly professed in a matter so agreeable to the Nature of Mans Soule , as Immortality : Vt ration●…m nullam Plato afferret , ipsa Authoritate me frangeret : Though Plato had given no reason for it ; yet his Authority should have swayed Assent : I say , not slavish , but with reservation , and with a purpose a l●…vaies to be swayed by Truth , more than by the thousand yeares of Plato and Aristotle . 4 Another Cause of Errour , may be a Fastning too great an Affection on some particular Objects , which maketh the Minde conceive in them some Excellencies , which Nature never bestowed on them : As if Truth w●…re the hand-maid to Passion : or Camelion like could alter it selfe to the temper of our defires . Every thing must be Vnquestionable and Authenticall , when wee have once affected it . And from this Root , it is probable did spring those various Opinions about the utmost Good of mans Nature ( which amounted to the number of two hundred eighty eight , ●…s ●…as long ago observed by Varro ) which could not ●…ut be out of every particular Philosophers con ●…ipt , carrying him to the Approbation of some particular Object , most pleasing and satisfactory to the Corruption of his owne crooked Nature : so that every man sought Happinesse , not where it was to be found , but in himselfe , measuring it by the Rule of his owne distempered and intangled Iudgement ; whence could not possibly but issue many monstrous Errours , according as the Minds of men were any way transported with the false Delight , either of Pleasure , Profit , Pompe , Promotion , Fame , Liberty , or any other worldly and sensuall Objects . In which particular of theirs , I observe a preposterous and unnaturall course ; like that of the Atheist in his Opinion of the Soule and Deity : For whereas in Nature and right Method , the Determinations of the Vnderstanding concerning Happines should precede the pursuit of the Will : they on the contrary side , first love their Errour , and then they prove it ; as the Affection of an Atheist leads him first to a Desire , and wish that there were no God ( because ●…e conceiveth it would goe farre better with him in the end , than otherwise it is like to doe ) and then this Desire allures the Vnderstanding to dictate Reasons and Inducements , that may persuade to the Beleefe thereof ; and so what was at first but a wish , is at last become an Opinion : Qu●…d nimis volumus facile credimu●… , we easily beleeve what we will willingly desire . And the reason is , because every man ( though by Nature he love Sinne ) yet he is altogether impatient of any checke or conviction thereof ; either from others , or himselfe ; and therefore be his Errours never so palpable , his Affections never so distempered , his Minde never so depraved and averse from the Rules of Reason , he will notwithstanding easily persuade himselfe to thinke he is in the right course , and make his Iudgement as absurd in defending , as his Will and Affections are in embracing vitious Suggestions , Viti a nostra , quia amamus , defendimus . When once our Minds are by the violence and insinuation of Affection transported into any crooked course , Reason will freely resigne it selfe to bee perverted , and the discourse of the Vnderstanding will quickely bee drawne to the maintaining of either ; So easie it is for men to dispute , when they have once made themselves obey . And another reason hereof is , because as a Body distempered and affected in any part , especially those vitall ones , which diffuse their vertue into the whole , the Weaknesse spreads , and over-runnes all the other , though remotest from it ▪ So likewise the violent motion of partiall and unruly Appetites ▪ which do any waies miscarry by the delusion of Objects , which they fasten upon , immediately derive themselves upon the higher pa●…s of mans Soule ▪ out of the naturall Harmony & consent which they desire to have amongst themselves ; but especially doe they labour to winne over the Iudgement unto their side , and there hence to get unto themselves Warrant and Approbation . For as where the Vnderstanding is regular , the chiefe Dominion thereof , is over-Affection . And therefore we see alwaies , that men of the most stayed and even Iudgements , have the most unresisted power in the government of Passions : So on the other side ; when the Affections are strongly enclined to any , either enormous motion in Morality ; or Object in Nature , the first Faculty whereon they strive to transferre their prejudice in the Reason ▪ since without the Assent and Approbation thereof , they cannot enjoy it with such freedome from distractions and feare , as if they were warranted thereto by the Sophistry and Disputes of that Power . Thus as it is usuall with men of deceitfull palates ( as before I touched ) to conceive in every thing they taste the same disagreeing rellish , wherewith their mouth is at that time distempered : So it is with mens Minds prepossessed with any particular fancy : Intus Existens prohibet alienum . They cannot see it in its own proper colours , but according as their Conceipts are any way distempered and transported by the violence of their Affection . And hence in Naturall Philosophy sprang that Opinion of Aristoxenus the Musitian ( which I spake of before ) that the Soule of Man consisted in Harmony , and in an apt Concord , Velut in Cantu & Fidibiu , between the parts ; and Tully intimates the reason I speake of very prettily : Hic ab artificio suo non recessit : this man knew not how to leave his owne Art ; & more expresly of the same in another place : Ita delactatur suis Cantibus , ut etiam ad animum transferre con●…tur . Hee was so affected with Musicke , that he transferred it upon the Soule . 5 Another reason , which I conceive of Corruption of the Vnderstanding by Errour , is Curiosity and Pushing it forward to the Search of things clasped up and reserved from its Inquiry . T is the naturall disease of Mankinde to desire the Knowledge of nothing more than what is lest attainable . It a Naturâ comparatum est ( saith Pliny ) ut proximorum incuriosi Longinqua sectemur ; adeo ani 〈◊〉 rerum Cupid●… Languescit , cum f●…ili occasio est . It is the vanity of man , as well in Knowledge , as in other things ▪ ●…o esteeme that which is far fetched ( as we say ) and deare bought most pretious ; as if Danger and R●…rity were the only Argument of worth . The enquiry after the Estates of Spiri●… , and separated Soules , the Hierarchies of Angels ; and ( which is more ) the secret Counsels of God , with other the like hidden Mysteries , doe so wholly possesse the Minds of some men , that they disappoint themselves of more profitable Inquiries , and so become not onely hurtfull , in regard of their owne vanity and fruitlesnesse ; but also in that they hinder more wholsome and usefull Learnings . And yet Ignorance is of so opposite a nature unto mans Soule , that though it be Holy , it pleaseth not ; if there be but Evill ( the worst of all Objects ) unknowne . The Devill persuades Adam rather to make it by sinning , than not to know it . But wee are to remember that in many things , our searchings and bold speculations must be content with those Silencing , more than Satisfying Reasons . Sic Natura jubet , sic opus est mund●… : Thus God will have it , thus Nature requires . We owe unto Natures workes , a●… well our wonder , as our inquiry ; and in many things it be●…ooves us more to magnifie than to search . There are as in the countries of the World , so in the Travels of mens wits ; as well Praecipitia ▪ as Via ; as well Gulfes and Quicksands , as common Seas . Hee that will be climing too high , or sayling to farre , is likely in the end to gaine no other Knowledge , but only what it is to have a shipwrack , and to suffer ruine . Man is of a mixed Nature ; partly Heavenly ; partly Morall and Earthly ▪ and therefore as to be of a creeping and wormy ▪ disposition , to crawle on the ground , to raise the Scule unto no higher Contemplations , than Base and Worldly is an Argument of a degenerous Nature : So to spurne and disdaine these Lower Inquiries as unworthy our thoughts . To soare after Inscrutable Secrets ; to unlocke and breake open the closet of Nature , and to measure by our shallow apprehensions the deep and impenetrable Counsels of Heaven , which we should with a holy , fearfull , and astonished Ignorance onely adore , is too bold and arrogant sacriledge , and hath much of that Pride in it , by which the Angels fell ▪ For Ero similis Altissimo , I will be like the most high , was ( as i●… beleeved ) the Devils first sinne : and Eriti tanquam Dij , ye shall be like unto God , was I am sure his first Temptation , justly punished both in the Author and Obey or with Darknesse ; in the one , with the Darknesse of Tophet ; in the other , with the Darknesse of Errour . CHAP. XXXIX . The Actions of the Vnderstanding , Invention , Wit , Iudgement ; of Invention , Distrust , Prejudice , Immaturity : of Tradition , by Speech , Writing : of the Dignities and Corruption of Speech . HItherto of the more Passive Operation of the Vnderstanding , which I called Reception or Knowledge of Objects . Now follow the more active ; which consist more in the Action of Reason , than in its Apprehension ▪ And they are the Actions of Invention , of Wit , and of Iudgment . The former of these hath two principall parts ; the Discovering of Truth ; and the Communicating of it . The former only is properly Invention ; the other a Consequent thereof , Tradition : but both much making to the honour of the Faculty . For the former , I shall forbeare any large discourse touching the particular Dignities thereof , as being a thing so manifestly seen in Contemplations , Practises , dispatches in the maintaining of Societies , erecting of Lawes , government of Life ; and generally , whatsoever enterprize a man fastens upon , this one Faculty it is , that hath been the Mother of so many Arts ; so great Beauty and Ornament amongst men , which out of one world of things have raised another of Learning . The Corruptions then which I conceive of this part of Invention , are , First , a Despaire and Distrust of a mans owne Abilities : For as Corruption and Selfe Opinion is a maine Cause of Errour : so Dissidence and Feare is on the other side a wrong to Nature , in abusing those Faculties which she gave for enquiry , with Sloath and Dulnes . Multis rebus inest Magnitudo ( saith Seneca ) non ex naturâ suâ , sed ex debilitate nostrâ : and so likewise , Multie rebus inest difficultas ; non ex natura sua , sed ex opinione nostrâ ▪ Many things seem hard & involved , not because they are so , but because our suspition so misconceives them . Thus as in an affected and ill disposed Body , ●…very light Weaknes is more felt than a more violent distemper , where the Constitution is stronger . So with fearfull and despairing wits , every Inquiry is estimated , not according to the nature of the Object , but according to the Disopinion & slender Conceipt which they have of their own Abilities . Non calcant spina●… , sed habent . It were but ridiculous for a Blind man to complaine of dark weather , when the fault is not in the Aire , but in the Eye . Another prejudice to this Faculty , is that which I observed before on another Occasion , an Over-Reverend Opinion of those who have gone before us . For when men shall so magnifie the Gifts of others , that they sleight and neglect their owne ; when out of a prejudicate Conceipt that the Antients have sufficiently perfected the Body of more serious Learnings , they shall exercise their Wits ( capable of greater imploiments ) in degenerate and unusefull Studies ; Knowledge must needs be hindred from attaining that Maturity , to which by their owne Inventions it might be raysed . Thus as it fals out amongst men of thirstlesse Minds in their Fortunes : Divitiarum abundantia inter Causa●… paupertat is est . Their profusenesse out of their present store , with a negligence to recover and new make their Estates , drawes them quickly beyond their Fortunes ▪ or as it was in the like case amongst the Romanes in those times of Publique Luxury , and Effeminatenesse , the valour of their Auncestors procuring unto them large wealth , and securing them from forreigne hostility , did also by the means of that Wealth and Ease soften and melt their valour , so that their Weaknesse was principally occasioned by the invincible spirit of their Predecessors : So it is in the matter of Learning , when we spend our time onely in the Legacies that our Fathers have left us , and never seeke to improve it by our owne Inventions , the Large measures of Knowledge which we receive from them , is by our preposterous use made an occasion of a Large measure of Ignorance in other inquiries , where in their Labours offer greater Assistance , than discouragement . There was not I perswade my selfe amongst the Ancients themselves , a greater means of disclosing so large a measure of Truth , than the Freedome of their owne Opinions . For notwithstanding this Liberty was often the occasion of many prodigious Births ; yet this disadvantage was coun●…vailed with many fruitfull and good ly iss●… ; all which might haply have been undi scovered , had men laboured only in Traditions , and contented themselves with Learning upon Trust. And those more Errours being still examined , were lesse pernicious than fewer beleeved . And even of them I make no question but there hath been good use made by those that have enquired into Truth . For first , there are very few Errours that have not some way or other Truth annexed unto them , which haply might not otherwise have been observed . It is an Errour in that man which shall presume of Gold hid in his Land , to dig and turne it up for no other end , but to find his Imaginary treasure ; yet that stirring and softning of the Ground is a means to make it the more fertile . Lastly , this use may bee made even of Errours , when discovered in the In quiry after Truth , that they let us know what it is not : and it is speedier to come to a Positive Conclusion by a Negative Knowledge , than a naked Ignorance : as hee is sooner likely to finde out a place , who knowes which is not the way , than hee that only knows not the way . The last Cause of Disability in the Invention may be Immaturity and Vnfurniture for want of acquainting a mans selfe with the Body of Learning : For Learning is a Tree or Body , which in one continued Frame , brancheth it selfe into sundry members : So that there is not onely in the Object of the Will : which is the Good of things ; but in the Object of the Vnderstanding also , which is their Truth , a certain mutuall Concatenation , whereby every part hath some reference unto the other . ▪ insomuch that in the handling of particular Sciences , there are often such occurrences , as doc necessarily require an insight into other Learnings : So that of Tully is generally true , Difficile est pauca esse e●… nota , Cui non sint , aut pleraque aut omnia . All that addresse themselves either to the Invention of Arts not known , or to the polishing of such as are already found out , must ground their endeavours on the Experiments and Knowledge of sundry kinds of Learning . For the other part of Invention , which I call Tradition , Communication , or Diffusion , I comprehend it within that perfection peculiar to man from all other Creatures , Oration , or Speech . Wherin I consider a double ministerial reference ; the one to the eye ; the other to the eare : that is Vox scripta , a Visible Voice ; this Vox viva , an Audible Voice . To which purpose Scaliger acutely : Est quidem Recitator Liber Loquens , Liber recitator Mutus . The Dignities which this particular 〈◊〉 on man , and wherein it gives him a preheminence aboue other Creatures , are taken from the Ends or Offices thereof ; for the worth of every service able or Ministeriall Instrument is to bee gathered from the Regularity of its function , whereunto it is naturally instituted . The end whereunto Living and Organicall Speech was principally ordained , is to maintaine mutuall Society amongst men incorporated into one Body . And therefore Tully well cals it , Humana Societatis Vinculum , the Ligament and Sinnew , whereby the Body of Humane Conversation is compacted and knit into One. It would be a long and large labour to speake of the Honour which God hath bestowed upon our Nature in this noble Gift of Speech , making our Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Poet calleth it , The Messenger of Reason , and as it were the Pen of the Minde which cloatheth our Conceits with Characters , and makes them obvious unto others . I shall not engage my selfe on so great an Argument , which hath already filled the Volumes of so many learned men , who have written some Rhetoricall , others morall Institutions and Precepts touching Speech . I shall therefore content my selfe with but naming some few particulars , by Consideration whereof we may acknowledge the Bounty of God , and Excellency of our Nature , which is attended on by so noble a servant . ●… For the Dignity hereof it appeares in this , That whereas in other lesse Considerable Perfections , other Creatures have an Exquisitenesse above man , yet in this man excelleth all other Inferior Creatures , in that he is able to communicate the Notions of Reason cloathed in sensible Characters unto others of his owne kinde . For though some melancholy men have beleeved that Elephants and Birds , and other Creatures have a Language whereby they discourse with one another ; yet wee know that those narrow and poore Voices which Nature hath bestowed on them proceed onely from the Impression of Fancy , and sensitive Appetite to serve themselves , but not to improve one another . And therefore Speech is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Name of Reason , because it attendeth onely upon Reason . And as by this the Soule of man differeth in Excellency from all other Creatures : so in two things amongst many others ( both subservient unto Reason ) doth his Body excell them too . First , in the Vprightnesse of his Stature , whereby he is made to looke up to Heaven , and from his Countenance to let shine forth , the Impression of that Light which dwell●…th within him . For the Face is the Window of the Soule ▪ Pronáque cum spectent Animalia caetera terram , Os homini sublime dedi●… , Caelumque tueri Iussit ▪ & erectos , ad Sydera tollere Vultus . Whil'st other creatures downward fix their sight , Bending to Earth an Earthly Appetite : To man he gave a lofty Face ; might looke Vp to the Heavens ; and in that spatious Booke , So full of shining Characters , descry Why he was made , and whether he should fly . Next in the Faculty of Speech , which is the Gare of the Soule , through which she passeth , and the Interpreter of the Conceits , and Cogitations of the mind , as the Philosopher speaks . The uses whereof are to convey and communicate the Conceptions of the Mind ( and by that means to preserve humane Society ) to derive Knowledg to maintaine mutuall love and supplies ; to multiply our Delights , to mitigate and unload our sorrows ; but above all to Honour God , and to edifie one another , in which respect our Tongue is called our Glory . Psal. 16. 2. Act. 2. 26. The force & power of Speech upon the minds of men , is almost beyond its power to expresse , How suddenly it can inflame , excite , allay , comfort , mollify , transport , and carry captive the Affections of men . Caesar with one word quiets the Commotion of an Army . Menenius Agrippa with one Apologue , the sedition of a people . Flavianus the Bishop of Antioch with one Oration ; the fury of an Emperour . Anaximenes with one Artifice , the indignation of Alexander ; Abigail with one Supplication , the Revenge of David ; Pericles and Pisistratus even then when they spake against the peoples liberty , over ruled them by their Eloquence , to beleeve and imbrace what they spake , and by their Tongue effected that willingly , which their Sword could hardly have extorted . Pericles and Nicias are said to have still pursued the same Ends , and yet with cleane different successe . The one in advancing the same busines pleased ; the other exasperated the people ; and that upon no other Reason but this , the one had the Art of Perswasion which the other wanted . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One spake the Right with a slow Tongue , Another fluently spake wrong . He lost , this stole the Cause , and got To make you thinke , what you thinke not . And this power of Speech over the Minds of men is by the Poet , in that knowne passage of his thus elegantly described : — Magn●… in popule cum sapè Coorta est Seditio , savitque Animus Ignobile vulgus Ian●…que faces & Saxa volant , furor arma ministrat . Tum pietate gravem , ac merit is si fortè virūquem Conspêxere , silent , arrectisque auribus astant : Ille regit dictis Anim●…s & pectora ●…ulcet . When in a Multitude Seditions grow , And Vicerated Minds do overflow With swelling Ire ▪ when stones & firebrands fly , ( As Rage doth every where weapons supply ) Then if some Aged man , in Honor held For Piety , and Prudence , stand to wield , And moderate this Tumult : strait wayes all Rise up with silent Reverence , and let fall Their Angry Clamors ; His grave words do sway Their Minds , and all their Discontents allay . The Vertues of Speech ( whereby it worketh with such force upon the Minde ) are many , which therefore I will but name , some Grammaticall , as Property , and Fitnesse , and Congruity , without Solaecismes and Barbarousnesse , some Rhetoricall , as choice , Purity , Brevity , Perspecuity , Gravity , Pleasantnesse , Vigo●… , Moderate Acrimony and Vehemency ; some Logicall , as Method , Order , Distribution , Demonstration , Invention , Definition , Argumentation , Refutation . A right digesting of all the Aydes of Speech ; as Wit , Learning , Poverbs , Apologues , Emblemes , Histories , Lawes , Causes , and Effects , and all the Heads or Places which assist us in Invention . Some Morall , as Gravity , Truth , Seriousnesse , Integrity , Authority ; When words receive weight from manners , and a mans Speech is better beleeved for his Life than for his Learning . When it appeares , That they arise esulce pectoris , and have their foundation in Vertue , and not in Fancy . For as a man receiveth the selfe same Wine with pleasure in a pure and cleane Vessell , which he lo●…ths to put unto his mouth , from one that is soule and soiled : so the selfe same Speech adorned with the Piety of one man , and disgraced with the Pravity of another , will be very apt accordingly to be received , either with delight or loathing . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Speech from Base men , and men of Respect , Though 't be the same , works not the same Effect . And therefore the Spartan Princes when they heard from a man of a disallowed and suspected Life , an Opinion which they approved , They required another man of reputation to propose it : That the prejudice of the person might not procure a rejection of his Iudgement . For wee are apt to nauseate at very good meat , when we know that an ill Cooke did dresse it . And therefore it is a very true Character which Tully and Quintilian give of a right Oratour . That he must be Vir bonus dicendi Peritus , as well a Good man as a Good speaker . Otherwise though he may speake with admirable wit , to the fancy of his hearers , he will have but little power over their Affections . Like a fire made of greene wood , which is fed with it as it is fewell , but quencheed as it is greene . Lastly , some are Civill in Causes Deliberative , or Iuridicall , as Wisedome , pertinency and fitnes to the Nature and Exigence of the End or Matter whereupon we speake . For in that case we are to ponder and measure what we say , by the end whereunto we say it , and to fit it to all the Circumstances incident thereunto . Paul amongst the Philosophers disputed with them from the Inscription of their Altar , from the Authority of their Poets , and from confessed Maximes of Reason , by these degrees convincing them of Idolatry , and lending them to Repentance . But amongst the Iewes hee disputed out of Scripture . With Felix that looked for money , he disputed of Righteousnesse and Iudgement to come , but amongst the Pharisees and Sadduces , of the Resurrection , that a Dissention amongst themselves might procure a party for him . It is not wisedome for a man in misery to speake with a high stile : or a man in Dignity with a Creeping . The same speech may be excellent in an umbratile Exercitation , which would be too pedanticall , and smelling of the Lampe in a matter of serious and weighty debate ; and that may be dainty meat i●… one place for the fancy , which in another would be too thinne for the Conscience . Nature hath guarded and compassed in the Tongue with the lips , like a folding Gate , and with the Teeth like a double Hedge , that wee might be admonished to weigh and ponder our words before we produce them . These are the principall Vertues . And in Opposition unto these , wee may easily collect the principall Corruptions of this Faculty , which I will content my selfe with but the naming . The Vices in Grammer , are Solaecismes , Barbarismes , Obsoletenesse , Impropriety , Incongruity of Speech . In Rhetoricke , Sordidnesse , Tediousnesse , Obscurity , Flatnesse of Conceit , Argutenesse , and Minutiae , Gawdinesse , Wordinesse , and Empty Ostentation . In Morals , the Vices may be comprised under these two Generals , Multiloquium and Turpiloquium , Garrulous and Rotten Communication . Lastly in Civill Respects , Levity and Impertinency , like the advices of Thersites , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many and to little purpose . But besides all these , there is one thing which seemeth to be the most proper Corrupter of this Ornament of Speech , and that is a Lye. For a●… every thing is then most Regular when it retains the purity of its first office and institution : So on the other side it is most depraved , when it deviates from that service , whereunto it was principally ordained . Thus a Picture , though it be never so much in the frame abused , crackt , spotted , or made any other way unvaluable ; yet if the resemblance which it beares , be expresse and lively , we still call it a true Picture : whereas if that be a false and deceitfull resemblance ( be all other adventitious Ornaments never so exquisite ) wee still accompt it False and Corrupt : So it is with the Speech of man , which though of never so great Weaknesse and Insufficiency in other respects ; yet if it retain that one property of shaping it selfe to the Conceipts of the Mind , and make levell and proportionable the words with the thoughts , it may still be said to be ( though not a good ) yet in some respect a Regular Speech , in that it is conformable to the first institution : But be all other Excellencies never so great ; yet if it be a false Image of our Intentions , Nature is diverted from her prime End , and the Faculty quite depraved , as for saking its originall office : and indeed , other Morall Duties of the Tongue do necessarily presuppose this adequation and conformity to the thoughts , which I speake of , without which they are but Hipocrisie , and come within the compasse of the noted Corruption , a Lye : for every Hipocrite is a Lyer . I confesse there are Sinnes of Speech greater than a Lye , in the intention and degrees of their owne Guilt : But herein is the difference : the Tongue may in it ( whether Morally religiously considered ) beare a double Irregularity ( wherein it differs from other powers . ) First it may be Vnconformable to the Law of right Reason , as in all manner of vitious and unsavory Speeches . And the Corruption which hereby it incurres , is common to it with other Faculties , as the disproportion betweene Evill Thoughts and Reason dictating the contrary , worketh Corruption in the thoughts . And then secondly it may be disproportioned to the Conceipts of the Mind in proposing them otherwise than they are inwardly 〈◊〉 , and this is properly a Lye. Which I therefore call the principall Corruption of Speech , not ( as I said ) because I conceive in it a greater measure of heinousnesse and Guilt , than in any other Speeches ( because all Guilt followes the Incomformity and Remotion from the Law of God and Reason ; and therein other Speeches , as Blasphemy , and Sedition , may have a greater measure of wickednes ) but because in a Lye I finde both the forenamed Irregularities , it being a Speech not only uneven to the Conceipts of the Mind ; but repugnant also to the Will of God , and the Law of Na ture . The next kind of Active Operations were those of Wit. The use whereof is so much the more Excellent , by how much the Wrestings and Abuse of it is the more dangerous ▪ I shall sufficiently declare the worth of it , by shewing what it is : For I take not Wit in that common Acceptation , whereby men understand some sudden flashes of Conceipt , whether in Stile or Conference , which like ●…otten wood in the darke , have more Shine than Substance ; whose Vse and Ornament are like themselves Swift and Vanishing ; at once both Admired and Forgotten : but I understand a setled , constant , habituall sufficiency of the Vnderstanding , whereby it is inabled in any kinde of Learning , Theory , or Practise , both to sharpnes in Search , subtilty in Expression , and dispatch in Execution . As for that other kinde seen in Panegyricks , Declamatory Discourses , Epigrams , and other the like sudden issues of the braine , they are feats only and sleights , not Duties and Ministeries of the Wit , which serve rather for Ostentation than Vse : and are onely the Remission of the Mind and Vnbending of the thoughts from more severe Knowledge : as walking for recreation is rather Exercise than Travell , although by the violence of the motion , or length of the way there may ensue Sweat and Wearinesse . Now for the Corrupters of the Wit , though there be diverse ; yet none so immediate and certaine as it selfe , if alone : For Wit , though it bee Swift , yet is often Blind . And therefore the faster it hastens in Errour , the more dangerous it is to it selfe . And hence it is , that as Learning was never more bound to any , than those men , who have been emment in this Faculty , if they swayed it by Moderation and Prudence : So none have been more pernicious and violent Oppugners of Truth , than men best furnished with Acutenesse , when they turned the use of it to the strengthning of their owne Fancies , and not submitted it to Iudgement and Examination . As the fattest Soiles in Greece caused the greatest troubles ; and the Beauty of Helena , the ruine of Troy. Wit like Wine is a good remedy against the poison of the Minde ; but being it selfe poisoned , it doth kill the sooner . There ought to be●… for the right disposing of our Inventions , a mutuall reference and service between Wit and Iudgement . It is a vexation of Mind to discerne what is right and profitable , and have no inablement to attaine it : and that is Iudgement without Wit. And to have a facility of compassing an End , and a working and restlesse fancy , without direction to fasten it on a fit Object , is the onely course to multiply Errour , and to be still in Motion , not as in a path , but as in a Maze or Circle , where is continuall toyle , without any proficience or gaine of Way ; and this is Wit without Iudgement . They ought therefore , I say , to be mutuall Coadjutors each to other . Wit is the Spurre to stirre up and quicken the Vnderstanding : and Iudgement is the Bridle to sway and moderate Wit : Wit is the Hand and Foot ▪ for Execution and Motion ; but Iudgement is the Eye for Examination and Direction . Lastly , Wit is the Sayle and Oare to further the progresse in any Inquiry ; but Iudgement is the Ballace to Poise , and the Steere to guide the course to it s intended End. Now the manner of the Iudgements Operation in directing either our Practise or Contemplation is by a discourse of the Mind , whereby it ●…educeth them to certaine Grounds and Principles , whereunto they ought chiefly to be conformable . And from hence is that Reason which Quintilian observes , why shallow and floating Wits seeme oftentimes more fluent than men of greater sufficiencies : For , saith he , those other admit of every sudden flash or Conceipt , without any Examination ; but apud Sapientes est ●…lectio & Modus : They first weigh things before they utter th●…m . The maine Corruption of Iudgement in this Office , is Prejudice and Prepossession . The Duty of Iudgement is to discerne between Obliquities and right Actions , and to reduce all to the Law of Reason . And therefore t is true in this , as in the course of publique Iudgements : That respect of persons , or things , blind the Eyes , and maketh the Vnderstanding to determine according to Affection , and not according to Truth Though indeed some Passions there are , which rather hood-winke then distemper or hurt the Iudgement ▪ so that the false determination thereof cannot bee well called a Mistake , but a Lye : Of which kind flattery is the principall , when the Affections of Hope and Feare debase a man , and cause him to dissemble his owne opinion . CHAP. XL. Of the Actions of the Vnderstanding upon the Will , with respect to the End and Means . The Power of the Vnderstanding over the Will , not Commanding , but directing the Objects of the Will to bee good and convenient . Corrupt Will lookes only at Good present . Two Acts of the Vnderstanding , Knowledge and Consideration . It must also be possible , and with respect to happinesse Immortall . Ignorance and Weaknesse in the Understanding , in proposing the right means to the last End. HItherto of the Actions of the Vnderstanding , Ad extra , in regard of an Object . Those Ad Intra , in regard of the Will : Wherein the Vnderstanding is a Minister o●… Counsellor to it , are either to furnish it with an End , whereon to fasten its desires : or to direct it in the means conducible to that end . For the Will alone is a blind Faculty ; and therefore as it cannot see the right Good it ought to affect without the Assistance of an Informing Power . So neither can it see the right way it ought to take for procuring that Good without the direction of a Conducting power . As it hath not Iudgment to discover an End : So neither hath it Discourse to judge of the right Means , whereby that may be attained . So that all the Acts of the Will necessarily presuppose some precedent guiding Acts in the Vnderstanding , whereby they are pro portioned to the Rules of right Reason . This Operation of the Vnderstanding is usually by the Schoole-men called Imperium , or Mandatum , a Mandate or Command ; because it is a Precept , to which the will ought to be obedient . For the Rules of Living and Doing well , are the Statutes ( as it were ) and Dictates of right Reason . But yet it may not hence be concluded that the Vnderstanding hath any Superiority , in regard of Dominion over the Will ; though it have Priority in regard of Operation . The Power of the Vnderstanding over the Will , is onely a Regulating and Directing , it is no Constraining or Compulsive Power . For the Will alwaies is Domina s●…orum actuum : The Mistresse of her owne Operation : For Intellectus non imperat , sed solumm●…dò significat voluntatem imperantis . It doth only intimate unto the Will , the Pleasure and Law of God : some seeds whereof remaine in the Nature of man. The Precepts then of right Reason are not therefore Commands , because they are proposed by way of Man date ; but therfore they are in that manner proposed , because they are by Reason apprehended to be the Commands of a Divine Superior Power . And therefore in the breach of any such Dictates we are not said properly to offend our Vnderstanding ; but to sinne against our Law giver . As in Civill Policy , the offences of men are not against inferiour Officers ; but against that soveraigne Power , which is the Fountaine of Law , and under whose Authority all subordinate Magistrates have their proportion of government . Besides , Ejus est imperare , Cujus est punire : For Law and Punishment being Relatives , and mutually connotating each the other , it must necessarily follow , that from that power only canbe an imposition of law , from which may be an Infliction of Punishment . Now the Condition under which the Vnderstanding is both to apprehend and propose any either end , or means convenient to the Nature of the Will , and of Sufficiency to move it , are that they have in them Goodnesse , Possibility ; and in the end ( if we speak of an utmost one ) Immortality too . Every true Object of any Power , is that which beareth such a perfect Relation of convenience & fitnes therunto , that it is able to accomplish all its desires . Now since Malum is Destruct●…vum all Evill is Destructive . It is impossible that by it selfe , without a counterfeit and adulterate face , it should ever have any Attractive Power over the Desires of the Will. And on the other side , since Omne bonum , is Perfectivum ; since Good is perfective , and apt to bring reall satisfaction along with it , most certainly would it be desired by the Will , were it not that our Vnderstandings are clouded and carried away with some crooked misapprehensions ; and the Will it selfe corrupted in its owne Inelinations . But yet though all mans Faculties are so depraved , that he is not able as he ought , to will any Divine and Perfect Good ▪ yet so much he retains of his Perfection , as that he cannot possibly desire any thing , which he apprehends as absolutely disagreeable & destructive to his Nature ; since all Naturall Agents ayme still at their owne Perfection . And therefore impossible it is , that either Good should be refused , without any apprehension of Disconvenience ; or Evill pursued , without any appearance of Congruity or Satisfaction . That it may appeare therefore how the Vnderstanding doth alwaies propose those Objects , as Good to the Will , which are notwithstanding , not only in their owne Nature , but in the Apprehension of the Vnderstanding it selfe knowne to be evill . And on the contrary , why it doth propose good Objects , contrary to its owne Knowledge , as Evill . We may distinguish two opposite conditions in Good and Evill : For first , all Evill of Sin , ( though it have Disconvenience to mans Nature , as it is Destructive ; yet ) on the other side , it hath agreement thereunto , as it is crooked and corrupt . As continuall drinking is most convenient to the distemper of an Hydropticke Body , though most disconvenient to its present welfare . Now then as no man possessed with that disease , desires drinke for this end , because he would dye , though he know that this is the next way to bring him to his Death ; but only to give satisfaction to his present Appetite : So neither doth man follow exorbitant and crooked courses , onely that hee may therby come to Destruction ( though he is not ignorant of that issue ) but onely to give way to the propension of his depraved Nature . In the same manner likewise Goodnes , though it have the most absolute Convenience to man , as it is Perseclive , & in respect of his finall advancement thereby ; yet 〈◊〉 hath as great a disconvenience toward mens corrupt Faculties , as it is a strait rule to s●…uare them by , & in respect of its R●…ctitude . As light , thou●…h it be in its own property , the perfection of the Eyes ; yet to distempered Eyes , it works more trouble than delight , because as in Philosophy ▪ Quicquid recipitur , recipitur ad modum recipientis so , Quicquid appetitur , appetitur ad modum appetenti●… . So that if the 〈◊〉 it selfe bee by inherent pollution depraved and evill , it cannot but desire every thing that beares proportion & conformity to its own distempers . And this I take to be the maine reason , why men of corrupt and irregular desires , oftentimes fasten Delight on those Objects which they know to be Evill , and are quite averse from those which yet they assent unto as Good. To which I may adde another , namely , the Resolution of a Corrupt Will to yeeld unto it selfe all Present Satisfaction , and not to suffer it selfe to be swayed with the Preoccupation of a Future Estate : Insomuch that the small content which mans Nature receiveth from the Actuall fru●…ion of some instant-conceited Good , prevailes more to draw on Appetite , then the fearfull Expectation of ensuing Misery , can to deterre from it . And the present irksomnesse of Pious Duties , have more power to divert the corrupt Minde from them ; then the Fore-conceipt of Eternall blisse can have to allure the Mind unto a Delight in them . Hence then it appeares , what I understand by that first condition , wherewith Reason is to propose any End or Means to the Will , that it may be desired ; namely , Sub Ratione Boni , under the Condition of Good , not alwayes True and Morall ; but somtimes as it is so apprehended by a depraved Vnderstanding , Sub conceptu Convenientia : as it beares Conformity to the present Crooked Estate of mans Will : a Deprâved Vnderstanding I say , and not alwaies properly and precisely a Darkened Vnderstanding ; Depraved by Neglect and Inconsiderablenesse ; not darkned by Ignorance and Blindnesse . For there may bee an Irregular Will with a Iudgement rightly informed by Truth . Otherwise there could not be any offence of Presumption and Knowledge . We are therefore to consider that there is in a Well-stayed Reason , a double Act in the directing of the Will. The one respecteth the Nature and Quality of the Object : the other , more peculiarly the Circumstance of Time : the one is properly Knowledge ; the other Circumspection , arising out of Meditation , and more close pressing of the Object , which is knowne as Good to the Will , against Insinuations of Sensitive Desires , which aime onely a●… the Fruition of pleasure present . First , the Vnderstanding proposeth to the Will Felicity , as an Absolute and Eternall Good , which cannot but be desired . Next , it proposeth means for the attaining of it ; namely , the practise of these Precepts , which are revealed unto us as necessary for purchasing the End desired . The Will being , besides its own Corruption , transported by the Sensitive Appetite , finds great Irksomnesse in those means . A re●…raint of al those present Ioyes , Delights , Satisfactions , which it instantly pursues : it perceiveth that great trouble is to be expected , many Prejudices and Difficulties to be grapled with ; a severe hand to be held over Passions ; a narrow Restraint to be observed towards Mutinous and Rebellious Eruptions of the Minde , fewer inablements for advancing our Fortunes , and infinite other the like bars of present contentment ; which withdraw the Will , and make it renounce courses so severe and disagreeable to the Liberty it desires . Hereupon comes the second Act of the Vnderstanding , Efficacy and Weight of Consideration , whereby it compares the Circumstances of that Difficulty of Good to the Will in regard of the small time , they shall continue ; with the consequent and unspeakable Good , that will in the end ensue there from , and also with the unsufferable Torments that follow the vilenesse of present Pleasures . Whence the Will is made more inclinable ( by the Assistance of greater Power than its owne ) to goe along rather through Thornes with Vertue , than with adulterate and painted pleasures to daunce towards ruine . Now of these two , the defect of the former works properly a Blinded Vnderstanding ; but the Defect of the Latter , namely , an Insufficiency and Inefficacy of pondering the Circumstances , and pressing the endlesse Consequence of Good or Evill , works properly a Depraved Vnderstanding , in regard of Practicall or Applicative Direction . As a man walking in some deep Contemplation by a Ditch ; though his Eyes be open to see a present danger before him , yet may happly fall into it ; not out of Blindnesse , but out of Inconsideratenesse , as not fixing his conceipt thereon ; but being wholly possessed with other thoughts . In like manner , the Vnderstanding being taken up by the Imposture of the Affections , with the conceit of present Good , or present Ill in any Object , and thereby being diverted from a serious Inquiry , after the true Rectitude and Obliquity therof , suffers the Will fearfully to plunge it self in danger and misery . Another Condition , under which and End or Means are to be proposed by the Will , is Sub rationo Eossibilis , as a good Possible . For if once the Vnderstanding discover Impossibility in any Object , the Will cannot fasten any desire upon it : Since all Appetite is only terminated by that which can replennish and satiate the Power . Now all Satisfaction is by Fruition ; all Fruition necessarily presupposeth a Possibility of Acquiring : So that where this is taken away , the Will is left Hopelesse , and therefore Desirelesse ; and therefore we see that the neerer any things comes to Impossibility , the more averse is the Will of most men from it : as is plaine in these things that are perplexed and difficult to ateaine . And if here the wish of him in the Poet be objected : O mihi praeteritos refer at fi Iupiter ann●…s ? O that Iove would me restore , The yeares that I have liv'd before . It may be answered that this was a Wish only , and not a Will. Since that which a man willeth , he doth really endeavour to obtaine . The last Condition ( which is restrained onely to the utmost end of mans desire ) is that it bee proposed , Sub ratione Immortalis , as an Immortall Good. The Endlesnesse of Happinesse is that only which maketh it a perfect End. For the Mind of man naturally is carried to an Immortality of Being ; and therefore also consequently to an Immortality of Happinesss ; it being a necessary Desire of all Naturall Agents , to attaine a Perfection proportionate to the measure of their Continuance . So then mans End must not be only Good , but for ever Good , Totally and Eternally : not onely a Fulnesse of Ioy in the nature of it ; but a Fulnesse of Perpetuity in the Continuance . Most perfect in proportion in the Spirituality ; most infinite in proportion to the Immortality of mans Soule . The Frailty and Languishing of any Good , and a Foresight of the losse thereof , with the ablest Mi●…ds doth much weaken the Desire of it . And the reason is , because Providence and Forecast is a certaine companion of the humane Nature ; and he which is most a man , is most carefull to contrive the advancement of his Future Estate . It is beastiall to fasten only upon Present Good ; this being a maine difference between the Vnderstanding , and the Sensuall Appetite , that this respecteth only the present Ioy that is at hand ; but that being secretly conscious of its owne Immortality , fastens it selfe upon the remotest times , yea outrunnes all time , and suffers it selfe to bee ever swallowed up with the Meditation and Providence of an Endlesse Happinesse . And therefore the reason that Aristotle brings against his Masters Ideas , argues an Vnderstanding lesse Divine in this particular than Plato's was , when hee saith that Eternity doth no more perfect the Nature of Good , than Continuance doth the Nature of White . For though it be true , that it is not any Essentiall part of Goodnesse in it selfe ; yet it is a necessary and principall condition to make Goodnesse , Happines ; that is , an Adequate Obiect to mans Desires ; there is not then the same proportion between Eternity and Good , as there is between Continuance and White : For Continuance is altogether Extrinsicall and Irrelative in respect of White ; but the Happinesse of man hath an Intrinsicall Connection with Immortality , because mans Vtmost and Adequate Good must be proportioned to the Nature of his Minde ( for that is no perfect Good that doth not every way replennish and leave nothing behind it that may be desired ) So that man himselfe being Endlesse , can have none End able to limit his desires , but an Infinite and Immortall Good ; which hee may enjoy without any anxiety for After-Provision . I dare say there is not an A theist in the world , who hath in his Life be-beasted himselfe by setting his Desires onely on Transitory and Perishable goods , that would not on his death-bed count it the best bargain he ever made to change Souls , with one of those whose Diligence in providing for a Future Happinesse , hee hath often in his beastly Sensuality impiously derided . Now of these two Directions of the Vnderstanding to the Will , in desiring the End or Means , the Corruption is for the most part more grosse and palpable in Assistance to the Means , than in the Discovery of the End ; and farre oftner fayles the Will herein than in proposing an Object to fix its Desires upon . For we may continually observe , how a world of men agree all in opinions and wishes about the same Supreme and Immortall Happinesse , the Beatificall Vision ; Every Balaam fastens on that ; and yet their means unto it are so jarring and opposite , that a looker on would conceive it impossible that there should be any Agreement in an End , where is such notable Discord in the wayes to it . The reason which I conceive of this difference , is the severall Proportion , which the true End and the true Means thereunto beare unto the Will of man. For it is observable , that there is but one Generall Hinderance or Errour about the right End , namely the Ignorance thereof . For being once truly delivered to the Vnderstanding , it carries such a proportion to the nature of the Will ( being a most perfect fulfilling of all its wishes ) that it is impossible not to desire it ; but the disproportion betweene man and the right means of a true End is farre Greater . For there is not only Errour in the Speculation of them , but reluctance in other practique Faculties , proceeding from their generall Corruption in this Estate , and nayling the Affection on the present Delight of Sensuall Objects . First , for the Vnderstanding , I observe therein a double Hinderance concerning these Means : Ignorance and Weaknesse ; the one respects the Examination of them ; the other , their Presentation or Inforcement upon the Wil. For the former of these , there seemes to bee an equall difficulty between the End and the Means , as proceeding in both from the same Root . But in this very convenience there is a great difference ; for the Ignorance of the End is farre more preventable ( considering the Helps we have to know it ) than of the Means . Not but that there are as powerfull Directions for the Knowledge of the Means , as of the End ; but because they are in their Number many , and in their Nature repugnant to mans Corrupt Minds . There is therfore more Wearinesse , and by consequence ▪ more Difficulty in the Inquiry after them , than after the End , because that is in it selfe but One ; and besides , beares with it ( under the generall Notion of Happinesse ) such an absolute Conformity to mans Nature , as admits of no Refusall or Opposition : Insomuch that many that know Heaven to be the End of their Desires , know yet scarse one foot of the way thither . Now besides this Ignorance , when the Knowledge of the means is gotten , there are many prejudices to be expected before a free Exercise of them . For ( as Aristotle observes ) amongst all the Conditions required to Morall Practise , Knowledge hath the least sway . It hath the lowest place in Vertue , though the highest in Learning . There is secondly in the Vnderstanding Weaknesse , whereby it oftentimes connives at the Irregular Motion of the Will , & with drawes it from Examining with a piercing and fixed Eye , with an Impartiall and Bribelesse Iudgement , with Efficacy and weight of Meditation , the severall Passages of all our Actions , with all the present and consequent Inconveniences of crooked courses . It were a vaste labour to runne over all the Oppositions , which vertuous means , leading to an Happy End , doe alwayes finde in the severall Faculties of man : how the Will it selfe is stubborne and froward ; the Passions Rebellious , and Impatient of Suppression ; the Senses and Sensitive Appetite thwart and wayward , creeping alwayes like those under-Coelestiall Orbes into another motion , quite contrary to that which the Primum Mobile : Illightened Reason should conferre upon them . Sufficient it is , that there is a Disproportion between the means of Happinesse , and the generall Nature of Corrupt man. For all Goodnesse is necessarily adjoyned with Rectitude and Streightnesse ( in that it is a Rule to direct our Life ) and therefore a Good man , is called an Vpright man ; one that is every where Even and Strait . To which Aristotle perhaps had one Eye , when hee called his Happyman , a Foure-square man , which is every where smooth , stable , and like himselfe . But now on the other side , mans Nature in this Estate of Corruption , is a Distorted and Crooked Nature ; and therfore altogether unconformable to the Goodnesse which should as a Cannon , direct it to the true and principall End it aymeth at . And this is the reason , why so many men are Impatient of the close and narrow passage of Honesty . For crooked and reeling Movers necessarily require more Liberty of way , more broad courses to exerise themselves in : as wee see in naturall Bodies , a crooked thing will not bee held within so narrow bounds as that , which is strait . CHAP. XLI . Of the Conscience ; its Offices of Direction , Conviction , Comfort , Watchfulnesse , Memory , Impartiality . Of Consciences Ignorant , Superstitious , Licentious , Sleeping , Frightfull , Tempestuous . THere remaines yet one higher and diviner Act of the Practicall Vnderstanding , of most absolute power in man , and that is Conscience . Which is not any distinct Faculty of the Soule , but onely a Compounded Act of Reason , consisting in Argumentation : or a practique Syllogisme , inferring alwaies some Applicative and Personall Conclusion , Accusing or Excusing . The Dignities whereof are to bee gathered from the Offices of it , and from the Properties of it . The maine Offices are three ; Direction , Conviction , Consolation , whereof the two last alwayes presuppose the first with a contrary Qualification of Breach and Observance . The Direction of Conscience consists in a Simple Discourse : or ( as I may so speake ) in a Direct Ray of Vnderstanding , gathering Morall or Divine Conclusions from a presupposed habit of Principles , either from the reliques of our Originall Knowledge naturally imprest , or by concurrence of Religion and Theologicall Precepts spiritually iuspired into the Practique Iudgement or hearts of men . The observance of which Conclusions it imposeth upon all those Executive Powers , which each particular Conclusion doth most immediately concerne upon paine of hazarding our owne Inward Peace , with that sweet repose and security of Minde which followes it ; and also ( as the Heathen●… themselves have observed ) upon feare of i●…curring the displeasure of that God , concerning whom the very light of Nature hath revealed thus much , that as his Penetrating and S●…arching Eye is able to read our most retyred Thoughts : so his impartiall and unpreventable Iustice hath thunder and fire in store for the Rebellions against this Faculty , which he hath made to be , as it were , his Officer and Herauld in all mens hearts . The two latter of those Offices consist in a Reflection of that former discourse upon mens Actions , and according as is discovered in them , either an observance or neglect of those imposed Duties : the heate of that Reflection is either Comfortable or Scorching . Now of these two ; that of Conviction is nothing else but a performance of that Equivocall killing promise made by the Serpent to our seduced Parents ; I meane an Opening of their Eyes , to know with desperate Sorrow the Good they had irrecoverably foregone ; and with feare , shame and horrour , the Evill which they plunged themselves and their whole posterity into . This one Act it is which hath so often confuted that Opinion of Aristotl●… touching Death , that it is of all things most Terrible ; in that it hath it pursued many so farre , as that it hath forced them to leap out of them selve , and to preferre the Terrour of Death and Darknesse of the Grave , before the grisly Face of a Convicting Conscience . The chiefe Dignity hereof consisteth in Consolation , whereby it diffuseth into the whole man , from a secret assurance of divine favour ( for nothing can throughly calme the Conscience , but 〈◊〉 ) a sweet Tranquillity , silent Peace , setled Stayednesse , and ( which is highest of all , a ravishing Contemplation , and ( as it were ) Pre-fruition of Blisse and Immortality . The prop●…rties of the Conscience ( whereby I understand the Ministeries , which it never fayles to execute in man ) are as I conceive , principally three ; Watchfulnesse , Memory , Impartiality . It keeps alwaies Centin●…ll in a mans Soule●…and like a Register , records all our good and ill actions . Though the Darknesse of the Night may hide us from others , and the Darknesse of the Mind seem to hide us from our selves ; yet still hath Conscience an Eye to looke in secret on whatsoever we●… doe , whether in regard of Ignorance or Hardnesse . Though in many men it sleep in regard of Motion ; yet it never sleeps in regard of Observation and Notice : it may be Hard and Seared , it can never be Blind . That writing in it which seemes Invisible and Illegible , like letters written with the juice of Lemmon , when it is brought to the fire of Gods Iudgement , will be most cleere . And for the next ( if we observe it ) there is nothing so much fastened in the Memory , as that which Conscience writes : all her Censures are written with Indelible Charact●…rs , never to be blotted out . All or most of our Knowledge forsakes us in our Deaths ; Wit , Acutenesse , variety of Language , habits of Sciences ; our Arts , Policies , Inventions , all have their period and fate : onely those things which Conscience imprinteth , shall be so far from finding any thing in death to obliterate & raze them out , that they shall be thereby much more manifest ; whether they be impressions of Peace or Horrour . The Testimoni●…s of Comfort ( if true ) are fastened in the Heart with such an Hand as will never suffer them finally to bee taken out : and if they be Accusatory and Condemning , the Heart is so Hard , and they so Deep , that there is no way to get them out , but by breaking or m●…lting the Table they are written in ; that only course can be taken to make Conscience forget . Then thirdly it is a most Bribelesse Worker , it never knows how to make a false report of any of our w●…yes . It is ( if I may so speake ) Gods Historion , that writes not Annals , but Iournals ; the Words , Deeds , Cogitations of Houres and Moments ▪ never was there so absolute a Compiler of Lives , as Conscience . It never comes with any prejudice or acceptation of persons , but dares speake truth as well of a Monarch , as of a Slave . Nero the Emperour shall feele as great a fire burning in his breast , as he dare wrap the poore Christians in to light him to his Lust. There is scarse one part in man , but may be seduced , save his Conscience . Sense oftentimes conceives things which are not ; Appetite and Imagination can transport the Will , and themselves both may be drawne by perswasion contrary to their owne propensions ; this onely deales faithfully with him , whose witnesse it is , though it bee to the confusion of it selfe and him , in whom it lodgeth . It may I know erre sometimes and mistake ; but it can never by any Insinuation be bribed to contradict its owne Iudgement , and register White for Blacke . The Corruption of Conscience arises principally from two Extremes ; the one occasioned by Ignorance ; the other by Sinne ( for I oppose these two here , as concurring to the Corruption of Conscience after a different manner ) The o●…e is when the want of due Knowledge drawes the Conscience , to sinister determinations , either in Practise or Forbearance . The other when evill Habits and Actions defile the Conscience . Now both these containe under them sundry Degrees of Corruption . From Ignorance ▪ First , comes a ●…ettered and Restrained Conscience , fearfully binding it selfe to some particular Acts , without sufficient grounds . Next a Licentious and Indulging Conscience , giving Freedome to it's selfe in such course , as whereunto it hath no warrant upon unacquainting it selfe from either . Then from the other Root there comes : First , a Dead , Secure and Sleeping Conscience by Common and Customary Sinnes . A Pale , Sweating , and Affrighted Conscience by Atheisticall and Vnnaturall Sinnes : — Tum frigida mens est Criminibus ; tacitâ s●…dant prac●…rdia culpa . The Guilt which from unseen pollution springs , Cold-sweating Horrour on their bosome brings . A Desperate , Tempestuous and Ravening Conscience from Blasphemous and Open Sinnes . Not but that any of these may come from any Sinne ; but that the Quality of some Sinnes doth for the most part carry with it some particular dispositions and kindes of a distempered Conscience . But because all these , as also this whole discourse pertaines to a highe●… Science , I shall here forbeare to speake more of it . CHAP. XLII . Of the Will : it 's Appetite : with the proper and chiefe Objects thereof , God. Of Superstition and Idolatry . Of its Liberty in the Electing of Means to an End. Of its Dominion Coactive and Perswasive . Of Fate , Astrology . Satanicall Suggestions . Of the manner of the Wils Operation . Motives to it . Acts of it . The Conclusion . I Proceed to the last Faculty of mens Soul , his Will. Which doth alone governe , moderate , and over-rule all his Actions . The Dignity whereof consisteth in three peculiar Perfections ; Appetite , Liberty , Domination . The former respecteth an End ; the two Latter , the Means thereunto conducing . The Desires are fixed on some Good throughly proportion to the widenesse of the Heart : then the Liberty of the Will grounded on the Direction of the Iudgement , makes choise of such Means , as are most proper for attaining of that Good : and lastly , the Dominion imployes all inferiour Faculties for the speedy Execution of those Means . Sundry Ends there are , which may bee desired upon particular and conditionall occasions : but the true Vltimate , utmost and Absolute Good is God. All other Ends are Ministring and Subordinate ; he only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as Aristotle cals his Felicity , the Supreame & overruling End ; the Fountaine of all other Goods : from the remote participation of whose perfections all other receive that soantling of satisfaction & proportion , which they beare unto mans Will. And therefore some Philosophers have simply called him Bonum & Bonum Superessentiale the only Self . Sustaining , and Selfe . Depending Good , that is onely able throughly to satiate and replenish the unlimited Desires of the Soul of man. The Corruptions of the Desires fastened on him , are the two Extremes of Excesse and Defect . The Extremes of Excesse are Supers●…itlon and Idolatry ; a worshipping of false gods , or a false worshipping of the True. Both proceeds from the confused mixture of Originall Blindnesse , with the reliques of naturall Knowledge . This latter gives us a sight in the Thesis and Generall , that a God there is to be desired : but touching the Hypothesis , who that God is , with the Circumstances and manner of his Worship , Nature leaveth the Soule by occasion of the latter in a maze of of Darknesse and unavoydable Doubting and Vncertainty . So that Nature gives light enough to discover the Necessity of a Duty ; but not to cleere the Means of Execution . Light enough to enjoyne a walking ; but the way being a narrow way , is on every side hedged up from her view . The other Extreme of Desect , is either Atheisme , in not acknowledging , or Ignorance in not seeing , that God whom wee ought to serve and desire . Both which ( if Affected and Voluntary , as usually they are ) proceed either from Guilt ; or a Consciousnesse of fearefull Crimes , which make men study to flatter their distracted Spirits in the perswasion that no Iudge sees them ; or else from a Sensuality and a Desire and purpose to give Indulgence to themselves in their evill courses ; thinking like that foolish Bird , that there is no Fowler to catch , no snare to intrap them , if their Eyes be but seiled up , and their heads thrust into the hedge of their owne darknesse : Though herein both the Atheists discovers Divinity , and the Ignorant person Knowledge enough to convince their owne Consciences , and condemne themselves . The Dignity of mans Will in regard of Liberty , consisteth in the Freedome , which it hath to chuse or reject Means ordained for the Compassing some proposed End , according as the Vnderstanding shall finde them more or lesse Conducible for the attainment of it . It is , I say , a chusing of the Means : For Election ( as Aristotle determines ) is never of the End. Wee doe not Chuse , but necessarily Desire to be Happy . The matter of our Happinesse being proposed without appearance of present inconvenience : because every thing is naturally prone to its owne Perfection , where there are no intervenient discommodities to affright it . And yet neither is the Freedome of the Will any whit impaired by such a necessity . For as wee say in Divine Attributes , that God hath perfect Power , though he cannot sinne : So wee may conclude of the Will , it shall in the State of Glory ( for then only shall our utmost Good be chosen without any shadow of disconvenience ) have perfect Liberty ▪ Notwithstanding it shall never be able to Will an Absence from the Vision of God ; since the Liberty of such a Desire would be no Liberty , but Imperfection and V●…naturalnesse . Now of all other Perfections , this hath , in respect of the utmost End , bin quite Depraved , being now in Corruption , without the Assistance of Spirituall or new Infused Grace , throughly disinabled from seeking means , which may truly lead to the fruition of God , and utterly cap●…ivated and inthr●…lled to the Tyranny of Sin. So that this Liberty is left inviolated , onely in Naturall , Morall and in Civill Actions ▪ Concerning which , there is a Law in Nature , even the reliques and indeleble Foot prints of mans first Innocency , which moderates the Elections of the Will for its owne and others Temporall Good. The Dominion and Supreme Command of the Will is onely over those Powers to the Production of whose Operations , it doth by its 〈◊〉 ▪ Authority concurre as an Absolut●… Efficient , or a least , as a Moving Agent . It reacheth not therefore so farre as to the Command of the Vegetative Power : For we cannot command our Stomacks to digest , or our Bodies to grow , because the vegetative faculties , which were instituted not for the proper service of Reason , but of Nature ; neither reacheth it to an Vniversall Command of the Senses ; but onely by the Mediation of another Faculty , over which it hath more Soveraigne Power : As it can hinder Seeing , not immediately , but by the Locomotive Power , by closing the Eyes . And the same is true of the Inward Senses ; for the Memory and Imagination often fasten upon Objects , which the Desire of the Will is , should not be any way represented unto those Powers : So likewise in the Sensitive Appetite , when once Objects belonging thereunto , creep upon the Fancy ▪ Irregular motions oftentimes violently resist the Will and the Law of the Members , carrieth men captive from the Law of the Mind . Lastly , the Will hath no Dominion Absolute and Soveraigne over those Apprehensions of the Vnderstanding , which depend on necessary and demonstrative Principles : It can require it not to discourse about such Objects , and divert it ; but it cannot make it assent unto them contrary to the Evidence of Truth demonstrated . Briefly then , the Dominion of the Will is partly Mandatory , and partly Perswasive . The one is Absolute , working on meere Passive and Obedient Faculties ; the other more Conditionall , and upon Supposition of Regularity or Subjection in the Inferior Powers . For the Will hath both an Oeconomicall Government in respect of the Body , and the Moving Organs thereof , as over Servants : and it hath a Politique or Civill Government towards the Vnderstanding , Affections , and Sensitive Appetite , as Subjects , with which by reason of their often Rebellions , it hapneth to have sundry conflicts and troubles : as Princes from their seditiou●… and rebellious Subjects . So that the Corruption of this Power in the Will , is either Tyranny in it selfe , or Vsurpation in another ; an Abuse of it , and a Restraint of it . The Abuse , when the Will absolutely gainsayes the Counsels , Lawes , and Directions of the Vnderstanding , which is wrought by the Allection , Inticing & Insinuation of the Sensitive Appetite , secretly winning over the Will to the Approbation of those courses , which are most delightfull to sense : for since the Fall , the sweet Harmony and Subordination of Sense to Reason , and of Reason to God is broken ; and the highest Faculties of the Soule become themselves Sensuall and Carnall . And the Restraint when the Will is desirous to obey the Dictates of Reason , or of Grace ; and Lust by her tyranny overbeares the Soule , and leads it captive to the Law of Sinne , so that a man cannot do the things which he would . As a Bird whose wings are besmeared and intangled with some viscous slime , though hee offer to flye , yet falleth downe againe . Now touching the Corruption of the Will in regard of Desire , Liberty and Dominion ▪ there have been heretofore some who ascribed them to Naturall and Divine Causes , and so make the Will to be corrupted only , ab Extrinseco , and that Necessarily . The Stoicks , they framed a supreme swaying Power , inevitably binding it , as all other Agents to such particular Actions by an eternall secret connexion & flux of causes , which they call Fate . Astrologers understanding by Fate nothing but the Vniforme and Vncha●…gable working of those beautifull Bodies , the Heavenly Orbes , and their Influencies upon Inferiours , annexed unto them a Binding Power Necessarily , though Secretly over-ruling the Practises of men . Inquire the reason , why one man lives conformably to the Law of God and Nature , another breakes out into Exorbitant courses ? Anne aliud , quàm — — 〈◊〉 , & occulti miranda potentia Fati ? What is it else , but Stars Malignity , And wondrous power of secret Destiny . It is not to be denyed , but that the Heavens having strong and powerfull Operations on all Sublunary Corporall Substances may in altering the humours of the Body , have by the mediation thereof , some kind of Influence ( if it may bee so called , upon the manners ; but to ascribe unto them any Dominion , is as much repugnant to Philosophy , as it is to Piety . For by Binding , the Actions of mans Will to such a Law of Destiny , and making them inevitably to depend upon Planets , Houses , Constellations , Conjunctions , &c. Wee doe not onely impiously take away the Guilt of Sinne , in that we make all mens Lapses to be wrought without free Principle in himselfe ( and so d●…rogate from the Iustice of God , in punishing that , whereunto wee were by other of his Creatures unavoydably determined ) nor onely rob God of his Mercy , in Ascribing those vertuous dispositions of the Mind ( which are his immediate Breathings into man ) unto the Happy Aspect of the Heavens ) but withall wee deny to the Soule both Naturall Motion and Spirituality . Naturall Motion first ; since that alwaies flowes from an Inward Principle , that is Essentiall to the Mover ( which in the Will must needs be free and voluntary ) and not from violence or impression made by some Extrinsicall Worker . And then Spirituality likewise ; since the Heavens , being Corporall Agents , can therefore extend the Dominion of their Influence no farther than over Bodily Substances . Others there have been yet more Impious , which seeke to fasten all the Corruptions of their Wils on somthing above the Heavens , even the Eternall Foreknowledge and the Providence of God : As if my Foreknowledge , that on the morrow the Sunne will rise ; or that such men as these shall one day be brought to a severe Doom , were the Cause working Necessity of the next Day , or the last Iudgement . It is true indeed , Gods Prescience imployes a Necessity of our working after that manner , as he foreknowes : but this is Necessitas onely Infallibilitatis , in regard of his Vndeceivable Knowledge , which ever foresees things as they will certainly come to passe by the free or naturall workings of the Agents , whence they proceed . It is not Necessitas Coactionis , or Determinationis , whereby the Will of man is without any other disposition or propension in it selfe , inforced or unspontaneously determined to the producing of such Effects . The Actions of our Will are not therefore necessarily executed , because they were foreknowne , but therefore they were foreknowne , because our Will would certainly execute them , though not without Freedome and Election . And for Providence notwithstanding there be Providentia Permissiva , whereby God hath determined to suffer and permit men to sinne ; and moreover a Disposing Providence in Ordering all things in the World unto his owne Glorious Ends , yet we may not presume to think that God doth determine , or actuate , impell , and overrule the wils of men to Evill . It is true indeed that nothing is done which God in all respects dothwill , shall not be done with the secret Will of his good pleasure ( for who can withstand his Will ) and that his purposes are advanced by all the operations of the Creature : but yet hee doth not so worke his Will out of mens , as thereby to constraine and take away their 's ( for indeed the constraint of a liberall and free Faculty , is ( as it were ) the extinction thereof ) This were an Argument of Weaknesse , as if hee were not able to bring his owne Ends about , but by chaining and 〈◊〉 his Oppugners from exercising the Freedome which he first gave them ; nor doe his owne Will , but by taking away his owne Gifts . But herein is rather magnified the Power of his Providence , and the great Wisedome of his Power , that notwithstanding every man worketh according to the inclination of his owne heart , and that even Rebelliously against him ; yet out of so many different , so repugnant , so contrary intents , hee is able to raise his owne Glory ( the ▪ End whether we will or no , of all our Actions ) and even when his Will is most resisted , most powerfull to fulfill it . For as sundry times Gods Revealed Will is broken , even by those , whose greatest desires and endeavours are to keep it : so alwaies his Secret Will is performed . Eve●… by the free and Selfe-moving Operations of those who set themselves stubbo●…nly to oppose it . There is not ▪ then any Supreame Destiny , Extri●…sically moving , or Necessarily binding any Inferiours to particular Actions ; but there is only a Divine Providence , which can , as out of the Concurrence of differing and casuall Causes ( which we call Fortune ) so likewise out of the Intrinsicall Operation of all Inferiour Agents ( which we call Nature ) produce one maine and Supreame End , without strayning or violating the proper Motions of any . Lastly , many men are apt in this case to father their sinnes upon the motions of Satan , as if hee brought the necessity of sinning upon them ; and as Saint Paul said in Faith , Not I , but Sinne in me : So they in Hipocresie , Not I ▪ but evill motions cast into me ; and because the Devill is in a speciall manner called the Tempter , such men therefore ▪ thinke to perswade themselves , that their Evill commeth not from any Willingnesse in themselves , but from the violence of the Enemies Power , Malice , and Policy . It is true indeed , that the Devill hath a strong Operation on the Wils of Corrupt men 1 First , because of the Subtilty of his Substance whereby he can winde himselfe and his suggestions most Inwardly on the Affections and Vnderstanding . 2 Secondly , because of the Height of his Naturall Vnderstanding and Policy , whereby he is able to transfigure himselfe into an Angel of Light , and so to method and contrive his devices , that they shall not misse of the best advantage to make them speed . 3 Thirdly , because of the vastnesse of his Experience , whereby he is the better inabled to use such plots as have formerly had the best successe . 4 Fourthly , because of his manner of Working , grounded on all these , which is Violent and Furious for the Strength ; and therefore he is called a Strong Man , a Roaring Lyon , a Red Dragon . And Deep for the subtilty of it ; and therefore his working is called a Mystery of Iniquity , and Deceivablenesse of Iniquity . Which is seene : First in his Accommodating himselfe to our particular Humours and Natures , and so following the tyde of our own Affections . Secondly , by fitting his Temptations according to our Vocations and Personall Imploiments , by changing , or mixing , or suspending , or pressing , or any other the like qualifying of his Suggestions , according as he shall find agreeable to all other Circumstances . But yet wee doe not find in any of these any violation of mans Will , nor restraint of his Obedience ; but rather the Arts that are used to the inveagling of it . The working then of Evill Angels , are all by Imposture and Deceit towards Good men ; and in respect of Evill men , they are but as those of a Prince over his Subjects ; or of a Lord over his Slaves and Captives ; which may w●…ll stand with the Freedome of mans Will , And therefore his temptations are in some place called the Methods , in others , the Devices ; in others , the S●…ares of S●…tan : All words of Circum●…ention , and presu●…pose the working of our own ▪ Wi●…s : Though then Satan have in a notable manner the name of Tempt●…r ▪ belonging to him ; yet wee are told in another place , that ▪ Every man is tempted when hee is drawne away of his owne Conc●…piscence , a●…d intic●…d ▪ So that the Devill hath never an 〈◊〉 Temptation ( such an one as carryes and overcomes the Will ) but it is alwaies ioyned with an Inward Temptation of our owne , proceeding from the decei●…fulnesse of our owne lusts . So that in this case every man may say to himselfe as Apollodoru●… in Plutarch dreamed of himselfe , when he thought he was boyled alive in a vessell , and his heart cried out unto him , I am the cause of all this misery to my selfe . Many more things might be here added touching this Faculty , which I wil but name . As first for the manner of its Operations . In some cases it worketh Naturally and Necessarily , as in its Inclination unto Good in the whole latitude , and generall apprehension thereof . For it cannot will any thing under the gener●…ll and formall notion of Evill In others Voluntarily , from it selfe , and with a distinct view and knowledge of an End whe●…unto it work●…th . In others freely , with a Liberty to one thing or another , with a power to elicite , or to suspend and suppresse its owne Operation . In all Spontaneously , without violence or compulsion . For though in some respects the Will be not free from Necessity , yet it is in all free from Coacl●…on . And therfore though Ignorance & Eeare may take away the complete 〈◊〉 of an Action proceeding from the Will ( because without such Feate or Ignorance it would not have been done . A●… when a man casteth his goods into the Sea to escape a sh●…pwracke . And when Oedipus slew Laius his Father , nor knowing him so to be ) yet they can never force the Will to doe that out of violence , which is not represented under some notion of Good thereunto . Secondly for the Motives of the Will. They are first Naturall and Internall . Amongst which , the Vnderstanding is the principall , which doth passe Iudgement upon the Goodnesse and Convenience of the Object of the Will , and according to the greater or lesser excellency ther●…of , represent it to the Will , with either a Mandatory , or a Monitory , or a permissive Sentence . The Will likewise doth move it selfe . For by an Antecedent willing of the E●…d , she setteth her selfe on work to will the Means requisite unto the obtaining of that End. And the Sensitive 〈◊〉 doth Indirectly move it too . By suppressing or bewitching and inticing the Iudgment to put some colour and appearance of Good upon sensuall things . And then , as the Sunne seemeth red through a red glasse : so such a●… a mans owne Affection is , such will the End seeme unto him to be , as the Philosopher speaks . Next Supernaturally God moveth the Wil●… of men . Not only in regard of the Matter of the Motion ▪ For in him we live , and move , and have our being ; but in regard of the Rectitude and Goodnesse of it in Actions Supernaturall , both by the Manifestation of Heavenly Light. They shall be ●…ll taught of God ; and by the Infusion and Impression of Spirituall Grace , preventing , assisting , enabling us both to Will and to Doe of his owne good pleasure . Lastly , for the Acts of the Will , They are such as respect either the End , or the Means for att●…ining of it . The Acts respecting the End are these three . 1. A Loving and Desiring of it in regard of its Beauty and Goodnesse . 2. A serious Intention and purpose to prosecute it in regard of its distance from us . 3. A Fr●…ition or Enjoying of it , which standeth in two thing●… . In Assec●…tion or possession , whereby we are Actually joyned unto it : and in Delectation or Rest , whereby we take speciall pleasure in it . The Acts of the Will respecting the Means , are these : 1. An Act of Vsing or Imploying the Practicall Iudgement . An Application and Exercising of it to consult & debate the proper means conducible unto that End. Which Consultation having passed , and by the practicall Iudgem●…nt , a Representation being made of the Means discovered , there next followeth an ●…mbracing of those means , and inclining towards them with a double Act. The one an Act of Consent , whereby wee approve the means dictated , as proper and possible : the other , an Act of Election , whereby , according to the different weight of Reasons , we adhere unto one Medium more than unto another , either as more proper , or as more seasible . Thirdly , because the Means do not bring us unto the End by being Chosen , but by being Executed . Hereupon followeth another Act of Mandate to all the Faculties interested in the Execution of those Means , to apply and put forth their forces with vigor and constancy , till the End be at the last by the due Execution of those Means attained and enjoyed . Now whereas the Philosopher doth often distribute the things belonging unto the Soule , into Affections , Faculties and Habits . For the Faculties are moved by the Passions , and the Passions are regulated and managed by the Habits . The Habits procured for Facility and Constancy of Action , and the Actions directed to the obtaining of an End. This Method of the Philosopher would now lead us to speake further . First of the Habits of the Reasonable Soule , and they are either Rationall only , and in the Minde , as the Habits of Wisedome , of Principles , of Conclusions , of Art and Prudence ; or besides that Vertuous and Vitious , conversant about Good or Evill Morall . Which are first the Habits of Practicall Principles , called Synteresis ; and next the Habits of particular Vertues , whereby the Will is inclined and facilitated unto well doing . Vnto the felicity of all which are required these foure conditions . 1 Iustice and Rectitude disposing the Will to render unto God , unto our selves , and unto all others that which is theirs , and which of right wee owe unto them . 2 Prudence , discovering that which is in this manner Right , Iudging of it , and directing unto it . 3 Fortitude , enabling the Will firmely to persist in her vertuous purposes , according to the Instructions of Practicall Prudence , notwithstanding the labour it must undergoe , the delaies it must sustaine before it can obtaine the End , and the difficulties , impediments , discouragements it shall meet withall . 4 Temperance , suppressing and subduing those Sensuall Appetites , which would stagger , inter rupt , divert us from these constant Resolutions . Next , because all Habits , as I said , are directed to the facility and determining of Actions , wee should thereby be led on to the consideration of Humane Actions , Fortuitous , Violent , Naturall , Voluntary , Involuntary , Mixed . As also , to the grounds of the Goodnesse or Illnesse of Actions , taken first from the Rule of them unto which they are to conforme . Secondly , from the Principles of them , from whence they are to proceed , to wit , Knowledge and Faith to see , Will to purpose , Love to doe , subjection , to obey strength , to finish and fulfill what vertue leads us unto . Thirdly , from the manner and measure of their perfection . And lastly , from the ends unto which they should be directed . By which consideration , we should be led to take a view of the right end , and ultimate felicity , unto which all these actions should leade and carry us ; not as the causes of it , but as the way , and Antecedents unto it . But these pertaining to a nobler science , and being without the limits of the subject which I proposed to speake of , I shall follow Plinies counsell , and looke backe to the title of my Booke : Which having ( as well as my weaknesse was able ) endeavoured to goe through , It now cals upon me to goe no further . FINIS . Faults escaped by reason of the Authors absence . PAg. 17. l 1. read , sut●…ro imminentium , p. 23. l. 6. r. g●…wing , ●… . 24. l. 4 r. this , ●… . 26. l. 5. r. likenesse , p. 29. l. 19. r. dep●…avation , l. 29. r. 〈◊〉 re , p. 30. l. 2. r. in , ●… . 31. l. 19. r. contracteth , p. 32. l. 16. r. the con , ●… . ●…4 . 〈◊〉 r. lucation , p. 40. l. 6. r. contact , p. 56. l 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? 65. l. 19. 〈◊〉 the●… , p. 71. l. 28 r. all these things , p. 73. l. 5. r , or other , l. 12 r , concita●…ion , p. 74. l. 13. r , heart , l. 21. r , to an union , p. 75 l. 16. ●… , the , ●… . 76. l. 8. r , this , l. 18. r. worke out of , p. 77. l. 8. r , con●…innation , l. ●…7 . r , passion , p 96. l 3. ●… in , r , is , p. 100. l. 29. r , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 103. l. 14. r , 〈◊〉 , p. 112. l. 12. r , principall , 〈◊〉 18. l. 21. r. had , p. 122. l. 22. r , done another wrong , 9. 125 l. 14. r , wh●… it is naked , p. 129. l. 27. r. apprehension , p. 132. l. 26. r. seasonable p. 136 , l. 8. r , were , p. 145. l. 1 , 2 , Ha●…rius , l. 6. r , alike occasion , p. 147. l. 8. r , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 148. l. 24. ●… . 〈◊〉 , p. 15 5. ●… . l. 30. dele which , p. 158. l 2 , r , numbred , l. 6. r. with but , p. ●…61 . l. 21. r , proverb , ●… . 165. l. 28. r , 〈◊〉 . p. 16 8. l. 26. r. Philozen●… , p. 172. l. 32. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ●… . 178. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 179. l. 2. 14 r , ne're , p ▪ 181. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ p. 191. l. 9. ●… . i●… , ●… . is not , p. 197. l. vl●… . r , though the Philospher , p. 199. l. 23. r , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 2 ●… 5. l. 8. r , revieweth , p. 222. l. 26. r. diformity , p. 2●…4 . l. 11 〈◊〉 in , p. 216. l. 27. ●… . never , r , ever , p. 229. l. ●… . r. 〈◊〉 . l. 20. r. 〈◊〉 , p. 233 l. 16. r , will , p. 234. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 25 dele , 〈◊〉 , p. 235. l. 2. r. the end . p. 242. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 244. l. 5. ●… , other , r , after , l. 8. r. Ti●…inum . p 245. l. 15. ●… , in , is . p. 246. l. 5. dele and common , p. 247. l. 8. r , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. ●… . and , r , but , p 248. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ p. 249. l 3. r , 〈◊〉 , p. 250. l. 1. r , ●…na , l. 21. r , couched , l 17. ex●…idit , p. 255. l. 28. r , and number , p. ●…56 . l. 3 , 4. r , unsubordinate . p. 261. l. 16. r , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. ●…62 . l. 26 r , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 2●…4 . 2. 4 aquas , p. 265. l. 18. del●… fo●… , p. ●…68 . r. desperate , 272. l. 23. r , the ●… , p. l. 73. l. 27. r , frowa●…d , l. 8. end the pe●…od at the word , Law , p. 2●…2 . l. ●…●… dele them , p. 283. l. 27 , r. 〈◊〉 , p. 284. l. 5. r , 〈◊〉 danger , ●… . 286. ●… 6. ●… . and , r , as , p. 292 l 17 , ●… , ominum , p. 295. l. 20. r , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 296. l. 19 r , ●…vated , p. 300. l. 18. r , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 302. l. 19 r , 〈◊〉 , ●… . 303 l. 〈◊〉 , reviewed , p. 304. l. 1. M●…nisteries , p. 306. l. 22. 〈◊〉 , p. 308. l. 〈◊〉 , 〈◊〉 l. 17 dele the , p. 310. l. v●… . r , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 311. ●… . 3. ●… , to r , in , . 313. l●… ●… . ●… . th●…ugh l. 15. after sharpe Anger , put in these words , A bitte●… Anger , l. 25. r , formally , 317. l. 10. ●… , or , r , for , p. 319. l. 15 dele no●… , p. 320. l 27. ●… , wa●… p. 326. l. 16. ●… , insidia●… , l. 17. r , 〈◊〉 ▪ p. 327. l. 5. r , the va●… , ●… . 〈◊〉 . ●… . now , r , no●… . p. 328. l. 2. ●… , yet , r , th●…t 329. l. 5 ●… , inquiry , r , inju●…y . p. 3●…2 l. 6. r , each to other , p. 339. l. ●… . r , into p. 397. l. 6. ●… . the p. 4 16. l. 24. 〈◊〉 is , r. ●…s it , p , 441. r , morality p. 483. l. 4. A●…ectation . p. 493. l. 1●… . ●… . de●…ie , r. deifie p. 495. l. 21. dele will p. 498. l. 1 , 2 ●… 〈◊〉 , ●… , 〈◊〉 p 49●… . l. 5. r , mortall p. 501. l. 6. ●… corruption , r confidence p. ●…02 . l. 7. ●…lesse l. 23 r measu●… . p. 537. l 2●… . r. proportionate . Errata in the Margin . Notes, typically marginal, from the original text Notes for div A10663-e180 Aristot. polit . lib. 7 , cap. 16. * Amo●… dixit 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…l . R●…dig . l. 16. 〈◊〉 . 15. * 〈◊〉 〈◊〉 〈◊〉 ●… . 6. Notes for div A10663-e320 a Iob c●…p . 38 , 39 , 40 , 41. Psa. 1●…4 , 147. b 〈◊〉 . 1. cap. 6. c Et q●…em de communibus sensibus ●…re in 〈◊〉 , sed in 〈◊〉 ●…um 〈◊〉 , non i●… 〈◊〉 falsi . Tertul. de Resur . carn●…s . cap. 3. 〈◊〉 . ●…iam Apol. cap. 47. & 〈◊〉 . Alex. Screm . l●… . p. 203. ●… . 207. A.E. 214. d ●… , 218. 219 223 ▪ 227 233. 234 & lib. 6. p. 4●…5 . 467. 499 500. Iustin. Martyr . Apol. 1. Aug. Confesse l. 1. c. 15. Christianu Domini sus esse intelligit , ubicunque invenerit vt ritatem . Aug. de D●…ctri . Chri. l. 2. c. 18 , 39. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin. Apol. 1. V●…d . Aug. de ci●… . De●… . l. 18. c. 52. Greg. Nezian . Orat. ●… . ●… Ex●…cl . 12. 35. a 1 Chron. 29. b Deut. 21. 12. c 2 Sam. 12. 30 Vid. Pet. 〈◊〉 no●… . decret . l. 1. Tit. 8. ●… . 4. d 1 Sam. 17. 21. a Mat. 2 11. b Act. 18 ▪ 4 17. 23 ▪ . 29 c Iac. 1. 17 ▪ 1 Tim. 4 4. d Ex. 38. 8. c De 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 . d 〈…〉 a Vi●… . Notas Conradi Rit●…sij i●… Isid. Pelus . Ep. 56. l. 1. Tertul. 〈◊〉 script . c. 7. 〈◊〉 〈◊〉 . c. 10. 〈◊〉 , Marc. l. 2. c. 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●… . 13. Notes for div A10663-e2190 Cic. de Div. lib. 2. Plin. lib. 2. ep . 20. Cic. d●… Nat. Deor. lib. 2. Sen. qu. Nat. lib. 7. c. 1. Sen. de 〈◊〉 . lib. 6. c. 23. Sen. Ep. 76. Solirus de 〈◊〉 ●…esert quid accepto 〈◊〉 in ●…ccipitio ad tantam devenit ignorantiam ut ●…esciret se ha●…isse nomen . Honori●… 〈◊〉 . de Philosoph . M●…di , lib. 4. c. 24. Sen. de Clem. lib. 1. cap ▪ 4. Xenop ▪ Cyrop . lib. 8. & Arist. Polit. lib. 3. c. 12. Arist. Polit. lib. 7. Arist. de Anim●… ▪ lib. 3. De Anima , lib. 2. Notes for div A10663-e2520 I v●…ngel . non in deget Sylle●… Vid. Arist. ●…ic . lib. 10. c. 9. ●…ic . l. 2. c. 1. 1 Sa●… . 4 6 , 7 , 8 Caesar Com. ●…1 . Iustin. Notes for div A10663-e3020 Lib. de spirit . & anima . Metaph. lib. 1. Sen. Contr●… . l●…b . 1. ●…n 〈◊〉 . 〈◊〉 . lib. 7. c. 24. Quintil. lib. 1●… . c. 2. Pol●… . Ep. l. 12. ad ●…ic . Mi●…d . Arill . Rhet. lib. 2. c. 12. De Benef. lib. 3 c. 3. Qui●…til . lib. 11. c. 2. Notes for div A10663-e3410 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ar●…st . Prob●… . c. 30. Hosea ●… . 14. a Cor. 5. 17. ●…ant . 5. 10 , 16. Hag. 2. 7. Rom. 11. 1●… . Ephes. 38. 1 Tim. 1. 15. L●…t . lib. 4. Plut. de edu●… cal . liberorum . Iudg. 18. 14. 12. Hos. 12. 10. S●… . sub●…il . 307. 11. Vid. A. Gell. lib. 9. c. 1. Aug. de Civ . Dei , lib. 9. c. 4. Aug. Epist. 72. ad N●…brid . A●…l ●… rob . Sect. 10. ●… . 12 , 〈◊〉 . ●…b . 7. c. 1●… . 〈◊〉 d●… 〈◊〉 . co●…a . Aug. in Gen. 〈◊〉 93. Vid. 〈◊〉 , ●…n 〈◊〉 . E●…th . l●…b . 7. c. 5. & w●…tn . de P●… ▪ Q. g. D●…m . l. 2. c. 24 , 25 , 26. & l. 3. ●… . 21. Fran. Mi●…nd . ●… . de I●…g . c. 8. Aug. de Civ . De●… , ●… 18. c. 18 de divi●… . Daemon . c. 5 , 6. Numb . 12. 6. Ioel ●… . 28. Arist. Pro●… . Sect. 29. Lu●…ian . in ●…uciosive Asin●… . Apul. in Asin●… . ●… lin . lib. 7. c ▪ 2●… . Ola●… . Magnus de Region . 〈◊〉 . l. 18. c ▪ 45 ▪ 46 , 47. 〈◊〉 de ●… 〈◊〉 . l. 3. c. 21. 〈◊〉 〈◊〉 ad littus ●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , credidit ap●…d 〈◊〉 . Virg. Eclog. 8. Notes for div A10663-e4840 2 Cor. 12. 2. Plutarch , de o●… , a●…llu , & de Esu ca●…nium , Orat. 1. Ar●… . Problem . §. 30. qu. 1. Aquin. part . 1. qu. ●…9 . art . 12. Arist. de Hist. Animal . lib. 1. ca●… . 1. l. 9. p●…r ●…otum Diogen . L●…rt . lib. 7. in Zenon . Odyss . s. Ser. de I●… , ●…ib . 1. c. 3. Vid. Aristot. ●…ic . l. 2. ●… . 6. Mag. M●…r . l. 1. ●… . 7. Eadem , l , 2. c. 2. & Ethic. lib. 6. cap. 3. 〈◊〉 . l. 1. c. 10. Aquin. part . 1. q. 81. art . 3. Notes for div A10663-e6100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Theador . ser. ●… . denatur . Hom. ●…sal . 49. ●… ▪ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Clem. Alex. Stro●… . l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 ▪ & Ta●… ▪ orat . ad Grat. Libic . l. 1. c. ●…3 . Vid. Plutarch . lib. devir●…ute Morali . Plutarch . de Audit. Notes for div A10663-e7100 * Intellectio qui●…s intellectu●… . Arist. Phy●…it . l. 7. c. 4. ●…bic . l. 10. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ &c. Clem. Alex. Stro●… . lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Problem . §. 30. qu. 14. Ani●… commo●…lo aversa ●… recta Ratione , & contra Naturam , Cit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . ap●…d Lacr●…ium . Hist. lib. 2. * Heb. 2. 17. Heb. 4. 15. 5. 2. Mark. 10. 21. Luk. 10. 21. Io●… . 11. 35. Luk. 22. 15. Mark. 3. 5. Mat. 26 , 37 , 38. Hieron . in Math. 26. Magist. Sent. lib. 3. dist . 15. Aquin. part . 3. q. 15. art . 4. Isa. 57. 20. a Lactant. l. 6. c. 14. Aug. de Clv. Dei , l. 9. c. 4. l. 14. c. 9 : Aul. Gell. l. 19. c. 1. Cic. Tusc. qu. lib. 4. Sen. ●…p . 85. & de Ira. l. 2. c : 3. b Aquin. 12. q. 24. art . 2 , 3. Cic. de sin . l. 4. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. lib. 2. & vid. in P●…g . lib. 2. cap. 13. Vid. Sen. ●…p . 57 , 85. & 116. Diog. Laert. in Zenon . l. 7. a Carist . Ethic. lib. ●… . cap. 1. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ethic. l. 1. c. 10. & Cl●… . Alex. Strom. lib. 6. c Plutarch . contr . Stolc●…t . Plutarch . lib. d●… vi●…loso p●…dort . ●…ble . l. 2. c. 9. lib. 10. c. 1. Mar●… . 3 3. Hist. lib. 1. 〈◊〉 . 4. 18. Plut. ●…rat . 1. de 〈◊〉 . Alexandri . ●…st . lib. ●… . Iliad . ●… . 121. Iliad . ●… . 300. a C●… cal●…ribus o●…erando deprimimus , & sanguinis 〈◊〉 〈◊〉 v●… 〈◊〉 , Tertull. b Cl●… . Alex. Padag . l. 2. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P●… . d●… A●…ic . multitud . An●…charsis apud Latr●… . l 1. Illad . 1. 479. Plutarch . de multie . A●…ic . Notes for div A10663-e11250 Acad. quest . lib. ●… . 〈◊〉 . q●… . li. 4. Plutarch . lib. de vir . mo●… . Ethic : lib. 2. cap. 3. Aeneid . l●…b . 10. Aeneid . lib. 12. Aeneid . lib. 12. Rom. 7. Aris●… . Rbe●… . l. 1 c. 3. Quin●…l . lib. 6. cap. 2. Rom. 2. ●… . Prov. 10. 8. ●…ccles . 5. 2. ●… Tim. 2. 25. I●…m . 1. 19 , 20 , 21. 1 Pet. 2. 8. Io●…n 3. 20 Aegrotantes Medici al●…s Medicos ad se 〈◊〉 , & Mag●… p●… 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ar●… . 〈◊〉 . lib. 3. cap. 16. Tertull. contr . Valen●… . cap. 4. ●… Tim. 6. 5. Tertu●… . de 〈◊〉 . Isid. Pelut . l. 1. cp . 102. H●…rod ▪ Th●…lia . Ae●…cid . lib. 2. 2. 2 Pet. 3. 5. Rom. 1. 18. Eurip. Medea . Vid. Clem. Alex . St●…m . l. 2. p. 284. Edi●… . He●… . A●…ria . 〈◊〉 . lib. 1. cap. 28. Aristot. E●…hic . l. l. 3. ●…1 ▪ Malunt nescire quta ●…am oderunt . Tertull. Ap●…l . c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iusti●… . ●…ib . qu. & ●…sp . q. 140. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. 3. Ethic. l. 7. c. 10. In consinio concupiscenti●… & poenitentia as●…ra & 〈◊〉 gand●… . P●…tarch . lib. Philosophand . cum princip . Ethic. lib. 7. cap. 3. Ethic. lib. 7. cap. 7. Ezech. 16. 30. Hos. 4. 11. Iliad . ●… . 45. 4. Ier. 50. 38. Psal. 102. 8. Eccles. 9. 3. Luk. 6. 11. Senec. Medaea . Notes for div A10663-e13740 Arrian . Epist. lib. 1. c. 6. Aeneid . lib. 6. P●… . Crini●… . lib. 6. c. 12. * Graeci eni●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant . 1 Cor. 8. 1. Ephes. 4. 12. Ethic. li●… . 8. Iliad . ●… . ●…17 . Notes for div A10663-e14310 Arist. Probl. sell. 10. sect . 51. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Amor non nisi donum 〈◊〉 in Ama●…um . Guil●…el . Paris . de Legibus , c. 19. Matth. 22. 37. Vid. August . de Doct. Christ. l. 1. c. 22. & l. 3. c. 10. & de Tr●…uitat . l. 8. c. 3. & l. 9. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. lib. 9 cap. 9. Ethic. lib. 8. cap. 9. 12. Lib. 9. cap. 3. 9. Aristot. Ethic. lib. 9. c. 4. 8. Arist. Mag●…r . Mo●…al . lib. 1. c. 34. Aelian . lib. de Anim. 2. c. 40. Lib. 2. c. 25. Lib. 6. c. 9. Lib. 9. c. 8. Lib. 1●… . ●… . 38. Plu●…ch . de 〈◊〉 . Anim●…l . & de Amore. Aristat . Hist. 〈◊〉 . lib. 9. c. 4. ●… . Sophocles in Electra , & ibl Sc●…oltast . p. 1 27 Th●…loss . de Repub. lib. 8. c. 1. Sect. 19. Iliad . 1. 324. Statius . Theb. Lib. 10. Aelian . l. de animal . ●… . cap. 40. & lib. Aelian . lib. de Anim. 2. cap. 40 & lib. 3. cap. 23 & lib. 9. c. 1. & lib. 10. c. 16. Plutarch . de solert . animal . Aristoph . in Avibus . Plin. lib. 10. c. 23. & lib. 8. cap. 57. Iliad . ●… . 480. Aenead . lib. 12. 2 Tim. 3. 3. ●…lian . v●…r . hist. l. 2. c. 7. Eccles. 13. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 ▪ Thirsit is viti●… , 〈◊〉 al●…ter indicat Ho●… qu●…m quod esle●… viris praestantissim is Achilli & Vl●…ssi invis●… ▪ I●…iad 2. Vid. Aristot. Prob. §. 10. q. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 . Id●… . 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S●… apud D●…og . Lat●…i . in Zenon . l. 7. M●…im ▪ Tyriu●… 〈◊〉 . 4. Iliad . 1. 610. Plutarch . de Adulat . & A●…icis . Pl●…●…gyr . Hesiod . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 . A. ●… 〈◊〉 . ●… . b. ●… . c. 3. b Rbe●… . l. ●… . c. 4 c De Nat ▪ d●…or . lib. 1. S●… . Epi●… 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 . 106. ●…iad . r. 720. vid. Plutarch . de Animi ●…ranquil . Ci●…r ▪ ad A●…icum ▪ lib. 14. ●…p . 〈◊〉 . Quintil. lib. 2. cap. 2. & li. 10. c. ●… . Plutarch . de Adulat . 1 Tim. 5. 8. Gal. 6. 10. Ethic. l. 8. cap. ●… & Lib. 9. cap. 1 Statius The b●…id . 〈◊〉 causam meam hodie●… p●…tas s●…it ▪ prorsus ●…cens , quicunque visus tam b●…no seatrie●… nocens . Senc●… . i●… 〈◊〉 . 〈◊〉 . 25. 21. 〈◊〉 〈◊〉 ●…st 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 , si 〈◊〉 imp●…ndere , 〈◊〉 re●…endere . Aug. de C●…te . b. ●…dib . c. 4. 1 ●…ol . 4. 19. Luke 7. 47. Theocri●… . 〈◊〉 ameris ? am●… . Martial . 〈◊〉 . lib. 8. cap. 5. * An●…mus 〈◊〉 〈◊〉 , sicu●… corpus ponde●…c . 〈◊〉 . de Civi●… . 〈◊〉 . lib. 11. c. 2●… . Pond●…um A●…or ●…eus , co 〈◊〉 quocu●… . 〈◊〉 〈◊〉 . Confe●… . lib. 13. cap ▪ 9. & Epist. 89. * 〈◊〉 . sympos . l. 5. q. 7. Aen●…id . l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in 1 Cor. 10. 30. 1 Ioh. 4. 18. 1 Cor. 13. 8. E●…hic . lib. 8. c. 5 * Plutareb . l. de Invidia & Od. Aristot. po●…it . lib. 1. c. 7. 1 Cor. 2. 8. Apolog. l. c. 1. 2 Tim. ●… . 19. Matth. 7. 23 ▪ Ioh. 9. 21. Psa. 1. 6. 3●… . ●…8 . Rom. 8. 29. Rhe●…or . l. 1. c. 4. Notes for div A10663-e19580 Arist. Rh●…r . lib. 2. cap. 4. Di●…ger . La●…t . in Zenon . ●…7 . Amor Hedera Plutarch . de Aud. Scalig. de subtititate . Arist. Polit. lib. 2. c. 4. Vel pr●…sentem desid●…mus . Pli●… . Pantg . Odyss . II. 14. Odyss . x. 208. G●… 〈◊〉 Theol. Aenead . l. 4. Plutarch . in Amatori●… . ●…ucret . apud P●…tr . 〈◊〉 . lib. 16. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogenes apud Laert. lib. 6 Laert. lib. 6. Iob 1. 5. ●… C●…r . 11. 2. O●…d . 〈◊〉 . ●…b . 2. 17. 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 ●… . 〈◊〉 3. 〈◊〉 . 〈…〉 . Nam . 12 11. Exod 3●… 19. S●…nec . in Here O●… . Vid. Pluta●… . 〈◊〉 . No●…●…atiar me 〈◊〉 sc●…re de eo quem imem . Pl●…n . Epist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eur●…pid . Helen . Plutarch . Apothegus . L●…con . Vid. Plutarch . symposiac . l. 5. ●… . 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 . 〈◊〉 . 2. Gen. 43. 1 ●…g . 3. 26. 2 Sam. 13. Cant. 2. 5. Can. 6. 5. 8. 6. Aenead . 4. Notes for div A10663-e23810 Arist. Hist. Anim. l 9. c. 44. See Plan. N●…t . Hist. l. 8. c. 4. 9. 10. lib. 9. c 6●… . l 10. c. 37. 74. lib. 16. c. 13. l. 20. ●…n pro●…m . lib. 2●… . c 20. lib. 24 c. 1. Aelian . de Animal l. 3. c. 7. l. 4. c ●… . l. 5. ●… . 48. 50. l. 6. c. 22. 45 , 4●… . Plutarch S●…mpos . lib. 2. 47. Plutarch . de Odio & ●…vid . Iliad . ●… . 22. Martiall . Vid. Arist. Ethic . lib. 9. c. 4. Aenead . 4. Arist. Politic. lib. 7. c. 7. Frat●…rno pri mi maduerunt sanguine muris L●…an . lib. 1. Plutarch . de amore frat . Eurip. Medea . Probl. Sect. 4. Sect. 11. Proprium humani inge●…ii odisse quos laser●… . ●…acit . vit . Agri. & Senec. de Ird l. 2. c. 33. Ethic. lib. 9. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Scholiast . in ●…ophecl . ●… dip . Ty●… . Iuvenal . Hist. Animal . Mallem bic primus esse , quàm Rom●… secundu●… . Caesar de 〈◊〉 quodam dum Alpes transi●…t Pluiarc●… . Plutarch . de g●…rund : Rep. a Zeph. 2. 14. If. 34. 11 14 , 15 b Matt●… 8. 28. c 〈◊〉 de Neur●… in M●… 〈◊〉 ▪ Pl●… . lib. 8 c. 2●… . 〈◊〉 Eclog 8. 〈◊〉 . M●…la de situ orb●… l. 2 ●…erus de prae●…g . d●…mon . l. 3. c. 2●… . 〈◊〉 . de Civ . Dei. l. 18. c. 17. Olaus 〈◊〉 de Reg. Septen●…r . lib. 18. c. 45. 46. 47. Lu●… . in Asine . d Dan. 5. 21. e Ci●…r . de Ami●… . & lib. 4. Tuscul. quaest . Suidas in Timon . ●… lutarch 〈◊〉 in Al●…ibiade & A●…tonie . La●…t . in Timone . 〈◊〉 . Adve●… . l. 24. cap. 33. f So●… . l. 4. c. 18. 〈◊〉 . l ▪ 4. cap. 26. 〈◊〉 . lib. 5. c. 29. g 〈◊〉 . polit . lib. 1. cap. 2. Notes for div A10663-e25870 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophoc . A●…ax . Notes for div A10663-e26260 Quod de 〈◊〉 obs ●…vavit . Plutar●… lib. de será nu minis ▪ 〈◊〉 〈◊〉 aliq●…n lo pro remedi ●…uit . Sen de Bene●… . l. 2. c. 18. Plutarch . de Capiend . ex hostibus ut●… lit . Coel. Khodigin . Antiq. lect . l. 5. cap. 17. Florus . lib. 2. 1 Sam. 13. ●…0 . Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 51. Rb●…r . l. 2. c. 4. Plutarch . 〈◊〉 . La●…on . Vide Sen●… . Epist. 103. Tacit. A●…al . lib. 1. Anal. lib. 4. Sta●…it 〈◊〉 odium donet impetus 〈◊〉 ●… savor 〈◊〉 langueret d●… Do●…n ▪ in vita . Agric. Iliad x. 81. Dieg. La●… . l. 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…ripid . Med●…a . 119. Senec. Traged . Med●… . A●…erta Odia pal●… de pell●… , 〈◊〉 & do●…um Obscu●… , ●…eque in●…vita bi●…ia . Tacit. Hist. lib. 4. Plutarch . A. pop●…ib . & in Fabi●… . Aristotle , & ●…venal . V●…ndicta mal●…m quo non 〈◊〉 ull●… . Aelian . de A●…imal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophoc . in Aiai . Iliad . ●… . 313. Salust . in ●…il . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soph●… . ●…bid . A. Gilli●… . lib. 4 cap. 8. Plutarch , de capium ex h●…st ▪ bu●… 〈◊〉 . Hom●…●… a. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T●…ogn . Au●… G●…ll . l. 12. c. 8. Liv. li●… . 38. 〈◊〉 〈◊〉 . in Hadrian . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * D●…g . 〈◊〉 . lib. 7. Clem. Alex. Padag . l. 1. c. 8. Cle●… . Alex. Strom. lib. 5. & lib. 1. Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 345. 〈◊〉 Tiber. c. 19. 〈◊〉 ▪ de Ca lig . & in 〈◊〉 . ●… . ●…1 . Ib. in Calig . Senec. de Ir●… . lib. 2. c. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . Aiax . Taci●… . hist. lib. 1 Capita hostiu●… in 〈◊〉 〈◊〉 〈◊〉 , Apud I●…st . lib. 14. Vir●… . 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ & . 〈◊〉 . 〈◊〉 〈◊〉 . Pe●… . Cri●…it . lib. 1. cap. 8. Pl●…tarch . 〈◊〉 〈◊〉 . Se●…t . Titi●…s quod habuit 〈◊〉 〈◊〉 ▪ 〈◊〉 d●…mi s●…a ▪ 〈◊〉 . ci●… . pro Rabini●… . Tacit. Ana●… . lib. 5. 6. Su●… ▪ Tib ●… . ●…1 . Anal. lib. 15. Plutarc●… . de cap. ex ●…st . 〈◊〉 . Q. Curt. lib. 7. I 〈◊〉 de Adul●…t . & Ami●… . 〈◊〉 . In 〈◊〉 . Sop●…oc . in Aiac . Forsan ●…uturus 〈◊〉 〈◊〉 patris . Senec. 〈◊〉 . S●…asinus apud Clem. Alex. Str●…m . 6. Hom. Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 307. Odium etiam Ti●…or sp . rat . Tertul. Ap●…l . cap. 26. Vlc●… 〈◊〉 ●…x 〈◊〉 〈◊〉 consu●…um . Am. Marc. l. 27. & A●…ist . 〈◊〉 ▪ lib. 2. 〈◊〉 . de I●…a lib. 1. c. 13. Maximè 〈◊〉 esse sotent morsus 〈◊〉 〈◊〉 . Flor●… lib. 2. c. 15. Su●…t . Tiber c. 6●… Tacit. Anal. i. 5 Pet. C●…init . lib. 7. c. 13. Martin . apud 〈◊〉 . in vit . P●…nt . 3. Salust . in Cat. Florus lib. 4. Dion . lib. 37. Plut. in lice●… . & in Poplico ●…d . 〈◊〉 t●…nere in ●…o dissi●…ile est quod b●…num esse 〈◊〉 . 〈◊〉 . Ep. 23. Plut. de Isi●… . & O●…od . 〈◊〉 . A●…ist . Rbe●…or . lib. 2. cap. 10. Plut. de Odi●… & I●…vidia . Aelian . de Animal . lib. 3 c. 7. lib. 4 c. 18. Tacitus . Plutar. lib. de R●…p . Gerendâ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L●…er . l●… Zen. lib. 7. Plutarch . de C●…riosit . Arist. Ethic. lib. 2. cap. 7. Mag. Mor. cap. 2●… . Prov. 17. 5. ●…4 . 17. * Culi●… Rhod. Antiq. lect . lib. 6. cap. 35. Di●…g . L●…rt . l. ●… . * Ecclz●… . Math. 12. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v●…rtunt 70. 2. Reg. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a●…d Pa●…san . lib. 5. & Clem. Alex. in Protreps . Myiode●… v●…cat Plin. l. 29. cap. 6. Tacit. A●…al . lib ●…4 . Rbet . l●… . 2. ●… . 4. Prov. 10. 12. Notes for div A10663-e30330 I●…b 39. 30. Math. 24. 28. ●…abac . 1. 8. 〈◊〉 . Nat. Qu●…st . ●…p . 26. Rom. 7. 18 , 19. I●… . 21. 17. 〈◊〉 . 1. 11. Is●… . 26. 8. Phil. 3. 20. H●…g . 2. 6. Iohn ●…2 32. Ps●…l . 1●…7 . 9. Arist. 〈◊〉 . lib. 7. cap. 6. Heb. 9. ●…3 . 1. Cor. 3. 13. Col. 3. 1. Prov. 31. 6. 1. Tim. ●… . 23. Ps●… . 1●…4 . 15. * Vid. Soc●…at . lib 4. cap. 1●… . Euseb. lib. 4. c. 38. l. 5. c. 17. ●…ren . l. 1. c. 34. Tertul. adv . Psy●… c. c. 15. Epiph. T●… . 2. l. ●… . Vid. G●…l . St●… . A●…iq . Comm. lib. ●… . cap. 7 , 8. Clem. Al. pad . lib. 2. cap. 1 , 2. 〈◊〉 . lib. ●… . adv . 〈◊〉 Megarens●… obsonan●… , quasi crasti●…d die ●…rituri . Tert. Apol. cap. 39. Diog. L●…ert . l. 1. Prov 20. 1. Pl●… . de Audi●…one . 〈◊〉 . l. 7. c. 6. Rom. 1. 26. 1. Thess. 4. 5. ●…de ve●… . 7. Vid. Eus●… . de pr●…p . Evang. lib. 1. cap. 4. Hierom. lib. 2. Contr. Iov●… . The●…d . Serm. 9. de l●…b . C●…l Rodingin . Antiq. lib. 10. cap. 21. 28. P●…n . lib. 5. cap. 17. 30. & lib. 7. cap. 2. Ethic. l. 7. c. 6. C●…l . R●…dig . lib. 3. cap. 15. Uid . Stephan . & 〈◊〉 ●…n voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Deb●… & Iucund●… vid. Philosoph . R●…e . cor . lib. 1. Ge●… . 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dam ●…seen de 〈◊〉 . s●…d . l. 2. ●… . 22. 〈◊〉 etiam & qu●… non poss●… Sen. de l. à ▪ lib. 1. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Ethic. lib. 3. c. 4. Vid. de volitione & 〈◊〉 〈◊〉 Aquin. 1. 2. qv. 13. 〈◊〉 5. & Valen●… . To. 2. disp . 2. q●…st . 8 p. 2 Crescit A●…or nu●…i quantum ipsa pecu nia cresc●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui 〈◊〉 ●…abet 〈◊〉 . S●… . 14. Aristot. lib 1. Politic. c. ●… ▪ Plutarch . lib. de Cupidi●… . diviti●… . Se 〈◊〉 . ●…p . 73. M●… . 9. ●…4 . Arist. Ethic. lib. 3. cap. 13. Eadem lib. 3. c. 3. problem . ¶ 28. quast . 7. sujd●…s in 〈◊〉 . Aelian . var. Hist. l. 10. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. Latri . in 〈◊〉 : l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Ethic. lib. 3. cap 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl●…m . Alex. Str. l. 7. Si q●…id deterit ida nobis petierimus . Sen. Epist. 119. Vid. Plutarch . de Curiosit . Cae ius ●…oodig . lib. 14. cap. 7. Iudg. 9 9. 15. I●… 7 1 , 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. de G●…netatio An ma , lib. 4. cap 4. Vivunt , non quomodo volunt ; sed quomodo Cap●…runt . Sen. de Tran. cap. 2. Plut. Sympos . lib. 5. quast . 9. Tacit. Phil. 4. 11 , 12. Heb. 13. 9. Namque lab●…nt cur●… 〈◊〉 sint ponder●… navet . Perq , mare instab les nimi●… levitate seruntur . Ov. Met. lib. 2. I●…ven . Sat 14. Pli●… . l 7. c. 56. Stuck . l. 2. c. 8 ●…ol 165. ●… Plat. de Solart . 〈◊〉 . Sapien●… est divi●…iarum naturalium qu●…sitor acerri●… Sen Epist. 119 Exod 33. 18. Phil. 1. 23. Arist. Ethic. lib. 7. cap. 6. ●…rv . 30. 8. ●…heophylact . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luke 12 42. I●…me 12. 15. Iob 23. 12. ●… . Reg. 4. 22. Vide 〈◊〉 . d●… mensuri●… , lib. 2. cap. 3. & A●…g ●…●…ani ●…ium de pane quot●…d . ad 〈◊〉 I●…stit . ●…yria ▪ S●…uck . Convival . lib. 1. cap. 22. Pl●…t . Apop●… . Rbet lib. 2. Luk●… 23 8. 〈◊〉 Acbin●… 〈◊〉 〈◊〉 invis●…rus Plut de Curio●…it . 1. Reg. 10. Plat●… Aegypt●… Italia●… , 〈◊〉 pe●…jt Philosophiae c●…sd ▪ Vid. Throd . Oral . 1 : De ●…ide . Zeph. 1. 8. Greci●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist●… . Tom. 2. 〈◊〉 de pace p●…ster .. Graciae , Graecia . ●…hycidides Uide Coel. ●…bod . l. 10. c. 25. Acts 17. 21. Plut. in Solon , & de Curiosit . & lib. 1. Cod. quares export●…ri non debeant . Aristid . To. 3. Ora●… . 2. Aelius Spart . in Piscen . N g. Epist. 43. 〈◊〉 infaelix angust●…i mite mundi . Vt Gy●…ae inclusus sco●…ulu , & ●… . ●…uv . 〈◊〉 . 10. Sen. de ●… n●…fic . l. 7. c 2. p. 54. & 119. Ecclet . 6 9. P●…ov 17. 24. ●… l●…t . de Cu●… . 〈◊〉 qu●…q , m●…o semper sugi●… . Luc●…t . ●…pud S●…a . de ▪ trauq l. c. 2. Non horam ●…ecum esse potes , ●… non etia re●… 〈◊〉 , &c. 〈◊〉 . 1. Reg. 6. 4. Notes for div A10663-e33960 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. E●…hic lib. 7. c. 8. Maximum in dicium est m●… la mentis fluct●…atio . Sen. Ep. 120. vid. ep . 10. & de Tranq . cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristid . Tom. 2 O●…at . 1. Vid. etiam Plutarch ▪ de 〈◊〉 . Iliad ▪ - ▪ Lucret. lib. 3. lactor , Crucior , agitor , ●…lor , versor in amoris 〈…〉 animi habe●… . Ibi sum , ibi non sum , ●…b non sum ibi est Animus . I●…a mihi ingenia sunt , quod lubet non lubet iam id continuo , &c. Plaut . Cistellar . Nihil tam occupatum ●…am multiforme t●…t ac tam variis motibus concisum ac la●…ratum , quàm mala ment . Quin●…il . lib. 12. c. 1. Non horam ●…cum esse potes , non ●…tia recte Pon●…re ●…que ipsum 〈◊〉 fugitivus & err●… . Horat. Uid . Plutarch . de Tranquillit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. ●…bic . lib. 7. c. ult . 〈…〉 . Q●…m q●… in p●… estate ba●…u . it me●…t ●…a a 〈◊〉 . Plant. cop . iv . c. 7. 1. ●… 2 Cor. 7. 11. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . apud 〈◊〉 . lib. 2. b 〈◊〉 . E●…ectra . Plata●…ch . Iustit . l. ●…con . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rb●…s . c Homer . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 341. 348. 〈◊〉 . 〈◊〉 . 325 d Aristot. apud La●…rt . lib. 5. c Arist. E●…demi lib. 2 cap. 10. ●… Prou 13. 12. † Reg. 21. 4. 〈◊〉 . 119. 20. 8●… Vsqu●… ad agri●…m deside 〈◊〉 . El. Lam. p●…id . in Co●… . Rom. 8. 22. 2 Cor. 5 ●… Pb●…l . 3. 8. 9. 10. Matth. 13. 45. Mag. 2. 6. 7. Matth. 2. 11. Isa. 60. 5. 17. Psal. 68. 29. Pl●…tarch . in Anton. Nazar . Orat. Pan●…gyr . Senec. Epist. 75. Abo●…ice savi●…r ib●… . Plutarc●… . Sympos . l. 4. ●… . Gr●…l . l 3. c. 6. Tertul. Ap●…log . cap. 〈◊〉 . 〈◊〉 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . l 7. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib cap. 7 u●… . Hos. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 3. vid. c. 5. 9. Vid. Plaut . Asinar . Act 1. ●…cen . 3. Cicer. de Senectut . 〈◊〉 . 1. ●…1 . Heb. 4. 2. 〈◊〉 〈◊〉 . lib. 3. cap. 7. Pl●…tarch . in Lysander . Persi●… Sat. 5. vid. Arria●… . Epict. l. 3. ●… . 24. Se●… ▪ de Benef. lib. 3. c●…p . 3 & l. 2. c. 27. Na●… serae maxuma par●… movem hunc homines babent , quod sibi volunt , Dum id impetran●… Boni sunt , sedid ubi jam p●…es sese habeant , ex bonis pessumis & 〈◊〉 Pl●…ut . Captiv . nihil ●…què est gratum adeptis & concupiscentibus Plix . lib. 2. Ep. 15. Senec ▪ de Brevi●… , vi●…ae & Ep. 120. 〈◊〉 . Apol. cap. 40. 〈◊〉 cp●…d Plutarch . A-Apopth . Cl●…m . Alex. Paed. lib. 3. cap. 3. Vid Senec. de tra . lib. 3. c. 31. Allen is gem●…tibus liben●…er ●…olumenta conquir●… ▪ Ammian : Marcell . lib. 31. Egreeium Ex●…mplum in vidi●… etiam Ecclestas●…icae ex cupidi●…atibus 〈◊〉 apud ●…un . dem Marcell●… num inter Damasum , & Vrcisiaum . lib. 27. ●…pist . 105. * Caelius Phodig . lib. c , 39. lib. 14. cap. 1. 〈◊〉 . in Anacharsi . lib. 1. 〈◊〉 de Ben. lib. 2. c. ●…7 . Ni●…il 〈◊〉 ma●…i . uris , Imo ●…bus ●…p . cap. 120. P●…n . lib. ●…5 . c. 22. 〈◊〉 . Hist. l. 1. Hor●…dot . Th●…lia . Plutarch . in Solon●… . 〈◊〉 . Marcel ▪ lib. 25. Eurip. 〈◊〉 . Notes for div A10663-e37190 Prov. 28. 20. 20. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . C●…ilo ●…pud 〈◊〉 . lib. 1. Plutarch . in Lacull●… . ●… liad . ●… . 70. Senec. de Tranq . l. ●… . Arian . Epict. lib. 1. ●… . 26. Arist. Po●…it . lib. c. cap. 6. 〈◊〉 . Ep. 16. 39. de ben●…fit . lib. 2. c. 27. Extrani●… non augent bonum , sed condi●…nt . Senec. Epi●… . 66. Nurquam 〈◊〉 invenit ●…ibide . Cic●…r . ●…usc . Malum ●…nitum . Arist. ●…thi ▪ lib. 2. cap. 6. P●…it . l. 2. c. 5. Exig●…um natu●… opinio imm●…nsarium ●…pic . apud Sen. 1. Plutarch . in Gry●… ▪ & de 〈◊〉 . 〈◊〉 ▪ 2. 〈…〉 ▪ 〈…〉 . 3. 〈…〉 . 4. S●…n de 〈◊〉 ●… . ●… . 1. 3. c. 3. Quod Ministe●… suera●… , Ars haberi Capt●… . 〈◊〉 l. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethi . ●… . 3. c. 12. 5. ●… . Annal. 〈◊〉 . 16. Plut. de Tranq 〈…〉 . Sen. de Bene●… . lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 7. c. 14. 〈◊〉 . l. 6. c. 12. Eph. 4. 5. Pro. 21. 25 : 13. 4. Notes for div A10663-e38480 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 E●…hic . l. 2. c. 3. Cicer. Tusc. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Zeno apud Lae●… . l. 7. Cum. Alex. strom . lib ▪ 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rbe●…o . l. 1. c. 11 ▪ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ei●… ▪ l. 7. c. ul●… . Gaudere in Sinu . Ci●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iliad . ●… . Qui sapit in tactio gaudeat ille Sin●… . Tibul. Vid. 〈◊〉 de Orthodox . side lib 2. cap. 13. & Nemes . de Anima . c. 18 * A●…bores uecat omnem 〈◊〉 〈◊〉 . lo , &c. 〈◊〉 l. 16. c 34. Epist. 59. Aug. de Civlt . De●… , l. 14. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nemes . c. 18. Ethic l. 7. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Undes●…ctum ut qu●… ad funera per●…erent in Templ●… ventris venderentur . vid. Plutarch . qu●… Rom. q. 23. Ethic. l. 10. c. 7. Ioh. 3. 20. Iob 21. 14. Isa. 30. 11. 2 Pet. 3. 5. Eccles. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soph●…c Alex. Senec. Epist. ●… 3 〈◊〉 . 15. 13. Notes for div A10663-e39380 Arist. Ethic. lib. 7. cap. 6. Arist. 〈◊〉 . lib. 1. cap. 1. Arist. Rbet . l. 1. c. 10. Rom. 12. 12. Ar●… . 〈◊〉 . ●… . ●… . ●… ▪ 〈◊〉 , 〈◊〉 . Ovid. Met. 〈◊〉 . 〈◊〉 . 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 21. Plut de Audit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . P●…l . l. ●… . ●… . 3. 〈◊〉 . l. ●… . c. 〈◊〉 . Arrian . Epict. l. 1. ●… . 2●… . Ethic. lib. 7. ●… . vl . l. 10 ▪ ●… . 4. Gustata magis quam Potata 〈◊〉 . Cic. 〈◊〉 ●… . 2. 〈◊〉 ●…ll . 5. quaest . 1. Vid. Senec. de Tranq . c. 2 , 3. * Quod etiam de Tibe●…io notavit Su●…ton . cap. 43. Qu●… hoc officio s●…ngtbantur dicti ( ut videtur ) ab Aelio l-amp●…idio Volup●…arij in Alex. Sever. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. ●…nic lib. 7. Est quadam etiam vol●…ndi voluptas . Plin. & Cic. de sint , l. 1. Arist. Rbet . l. 1. ●… . 1●… . Notes for div A10663-e40480 Vix sum apud me ita animu●… commotus est m●…tu spe , ●…audio , m●…rando hoc tanto tanque repentin●…●…ono Ter●…ent . Andr. Act. 5. 4. 〈◊〉 bar●…lam , animo m●…o 〈◊〉 repenti●…um ●…amquè magnum non concipien●…e Gaudium Apul . A●…n . Aur. lib. 11. Sophocl . A●…tig . a Multis mortem attulit gaudium ingens , Insperatum interclu●…d animd , & vim magni novis que mo●… non 〈◊〉 . A. G●…ll . lib. 3. c. 1. lib. 3. c. 1. & cap. 15. b 〈◊〉 in Aug. cap. 99. c Arist. Etbect . 1004. d Del●…ct at quicquid est Admirabile Cic. partic . Orat. a Proximorum incuriosi longinq●…●…mur & 〈◊〉 . lib ●… . Epist. 20. b Vid. Clem. Alex. ●…aedag . ●… . 2. c. 1. Plin. l. 9. c. 34. & lib. 2206. 2. Plutarcb . De 〈◊〉 sanita●…e . c Vid. Citeron . Tusc. qu. l. 5. a Plutarch . de Tranquill. c Quintil. lib. 11. cap. 2 , Si mibi tranquilla & placa●… omnia suisseun , incredibili qua nunc 〈◊〉 latitia voluptat●… Caruissem Cic. Orat post Reditum . Mix. Tyrius Dissert . 33. Plutarch . de pro●…ct . viri●…tem . b Quintil. lib. 5. cap. 12. Horat. Epist. lib. 2. Ep. Ficta●… sabulas cum volup . a●…em ●…gimus Cl●… . de si●… . lib. 5. Vid. Plutar●… . de Aud. P●…et ▪ & Quintil. lib. 2. ap . 13. Hinc ●…coml stu●…tia . pedic●…li , feb●…um , &c. Plaut in Au●… . Hora●… . l. 1. Sa●… . 9. 〈◊〉 ▪ lib. 10. cap. 7. Plutarch . de A●…d . Poc●… . C●…l . Rhod●…g . lib. 5. cap. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Names . ex Arist. c. 18. Ethic. l. 10. ●… . 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●… . l. 1. c. 11. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Sophoc . 〈◊〉 . ●…lut . in Gryllo . Annal. l. 11. Latitia 〈◊〉 latitudin●… . Pa●…igir . ad Tr●…jan . ●… Plu●… in P●…ric . * Aristid . Tom. 1. Orat. in Pute●… . Aesc●…l . Arist. Ethic. l. 10. c. 5. Poli●… . l. 8. c. 5. * Pl●…t . de ●…om . A. G●…ll . l. 1. c. 11. * 〈◊〉 . lib. ●… . Clem. A●…ex . ●…trom . l. 2. Pla●…t . Casi●… . Act. 2. 5●… 4. 〈◊〉 . lib. 5. c●…p . 14. Gen. 45 , 26. Psal. 126 , 1. Act. 129. Luke 24. 41. Aenead . 4. 〈◊〉 〈◊〉 〈◊〉 quod ●…sum homines 〈◊〉 ▪ ●…ix satis credere se quisque andiss●… 〈◊〉 somni uanam 〈◊〉 , Liv. lib. 33. 〈◊〉 . ●… . 213. Notes for div A10663-e42600 H●…b . 12. 11. Antad . l. 1. Iliad . ●…4 . Pracogliati m●…li m●…llis ictus . 〈◊〉 ▪ Epist. 77. Uid . Cic. Tusc. qu. l. 3. Pl●…t . de 〈◊〉 . Consolatio ad Helviam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 1. Odiss . l ▪ ●… . 2. Et quadam etiam dolend , volup●… . Plin. l. 8. ep . c. 6. Clem. Alex. Paedag. l. 1. c. 8. Ethic. l. 10. c. 1. Calamitates remedia . Sen de Tranq . l. 1 c. 9. Psal. 94. 12. Psal. 119. 71. Ier. 22. 21. Grande 〈◊〉 ●…genium mis●…r sq , ve●…it soler●… reb●… . Ethic. l. 2. c. 3. Sen. de ●…tio , Sapient . c. 4. Epist. 67. Ethic. l 3. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ &c. 〈◊〉 . Hec. Vid. Plut. l. de Adul●… . & 〈◊〉 Co●…sol . ad Apo●…onium Plut. de A●…d . 2 Cor. 1. 9. 10. Odyss . ●… 222. Odyss . 〈◊〉 208. * Plut. de Ad. & A●…ic . & de Sa●…it . 〈◊〉 . V●… Crudum adhuc vul●…s medentium manu●… reformidat , deinde patitur , a●…que ultro requirit . Sic Recens animi Dolor Consolatione●… rejici●… atque refugit , mox 〈◊〉 & clementer admoti●… acquiescit . Plin. Ep. l 5 c. 16. Vid Plut. Cons. ad Apoll. Ovid de Remed . Amor. l 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophoc . ●…dip . Ty●… . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Alexis . Of this medicine we read in Homer . 〈◊〉 . 〈◊〉 211. Plin. l. 21. c. 21. 〈◊〉 . Sympos . l. ●… . c. 1. Macr●… . l. 7. c. 1 Clem. Ale●… . in 〈◊〉 . Nazion . Car●…in . 〈◊〉 patris ad ●…ium . Geo●…g . ●… 4. 〈◊〉 . lib. de sol●…t . 〈◊〉 . Iliud ●… 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Eurip. H●…cub . 〈◊〉 . 14. 2. Iob 3. 1. and Ier. 20. 14. Is●…i . 8. 21. O●…iss . ●… 306. Arist. Prob. Se●… . 11. Quest. 13. 〈◊〉 ●… 130. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dolor Cib●… . 〈◊〉 Pl●…n . l. 22. c. 14. 〈◊〉 . 2. 〈◊〉 . 1. C●…nfilium 〈◊〉 ●…egit & 〈◊〉 〈◊〉 〈◊〉 . Aen●…ad . 4. 〈…〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 〈…〉 . a 〈…〉 . b 〈…〉 . Notes for div A10663-e45610 Iliad . ●… 794. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suida●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 . 〈…〉 . Hebr. 11. 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3. 12. 1 Co. 15. Desperatione●… 〈◊〉 , experiri nolunt quod se ass●…qui possed ffidunt . Cic. in Oral . ad B●…utum . Act. 27. 20. Spe ▪ 〈◊〉 , si vi●…es , pecu●… , con●…lum , se entiá , apparatió . Cic. de Invent. ad H●…an . Iob 31. 24. ●…r . 17. 5. Psal. 62. 9. Rom. 3. 4. Iob 6. 15 , 16. Notes for div A10663-e46570 〈◊〉 . l. 2 c. 12. E. bi●… . l. 3. c. 8. Li●… . 4. ep . 7. 〈◊〉 . l. 2. c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chilo apud La●… . l. 1. Me●… . l. 1. c. 1. ●…liad : ●…04 . 〈…〉 . 〈…〉 . Horace . 〈…〉 . 〈…〉 . Iliad ▪ 222 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 410. 2. Chron. 28. ●…0 . 21. 〈◊〉 . 29. 6 , 7. Iliad . ▪ 391. Hora●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . Alex. 〈◊〉 . l. 2. 〈◊〉 . l. 2. ●… . 1●… . 〈◊〉 . l. 2. Rhet. l. 1. Quintil. l. 1. in Pr●…am . Mag●…a indoli●… signum est sperare semper . ●…lor . l. 4. Liv. l 19. * Liv. l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eur. p Hec. Difficiliora debent ess●… quae exercent , quò sit levius ips●… illud in quod exercent , Quintil. l. 11. cap. 2. Arist. Ethic. l. 3. c. 7. Ae●…ad . 10. * Ovid. Met. l. 2 Tutius certe per plana , sed humilius & depressius itur , 〈◊〉 currentibus , quam reptansibus 〈◊〉 , sed his non labentibus nulla laves , illis nonnulla laves etiāsi labā . ●…r . Plin. l. 9. ep . 26. Notes for div A10663-e48950 Philosophi quidom erant , qui a sp●… di●… ▪ sunt , Elp●…icisti qui nihil sse pronunciarunt quod vitam Sympos . l. 4 q. 4 mag●… 〈◊〉 atque 〈◊〉 , Vid. Plut. Iob 10. ●… . c. 7. 20 Spe●… inane●… quae in medio spa●…io ●…rangūtur & cor●…ūt & an●…e in ipso curs●… obr●…tur quam po●…tum conspi●…e possu●… . 〈◊〉 ▪ d●… Orat. l. 3. Psal. 120. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Max. Tyr. disser●… . 33. Notes for div A10663-e49470 Plut. in Ni●…ia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer . Plut. in Themistoc . In Honnibale plurimum au●… ad capess●…da pericula plurim 〈◊〉 Consi●… inter ipsa pericula erat . Liv. l. 21. 〈◊〉 . l. 2. c. 5. Vid. Aque . 12 ●… quast , 45. art . 3 I●… . 1. 14 , 15. Arist. Eib. l. 7. c. ●… . 1. Pet. 4. 4. See my treatise on the Sin●…ulnesse of Sin. p. 167. Hos. 4 2. Ier. 6. 7. 8. 6. Eth. l. 3. c. 11. Aux 〈◊〉 mag●…a . 〈◊〉 . vi●…ina . 〈◊〉 . l. ●… . ●… . 5. A●…cid . 10. 1 Io●… . 4. 4. 〈◊〉 . 10 , 36 , 37. ●…am . 5. 8. ●…ve . 22. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 3. c. 11. ●… r●…v . 23. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . l. 7. ●… . 10. Prad●… 〈◊〉 quam 〈◊〉 〈◊〉 〈◊〉 . Liv. lib. 9. Iliad . ●… 873. Plutarch lib. de Homero . Quàm minimum 〈◊〉 incorpore 〈◊〉 spoliorum 〈◊〉 〈◊〉 quàm operunt . 〈◊〉 . Epist. 14. Sue●…on . in Iuli●… 67. a Summ●… Audaci●… 〈◊〉 , factlosus que●… adperturband●…m remp . In opia , a●… mali 〈◊〉 〈◊〉 . 〈◊〉 . b 〈◊〉 . i●… Num●… . c Saepè 〈◊〉 h●…st is 〈◊〉 〈◊〉 . ●…didit . Liv. lib. 21. Spe●… desperati ▪ one quaesita 〈◊〉 . lib. 1. Ig●…aviam necessi●…as acuit , & spei saepè desp●…ratio causa est Q. 〈◊〉 . l. 5. D●…nt animun●… ad loque●…dum liberè ul●…imae miseriae Liv. lib. ●…9 . d Maximè 〈◊〉 esse solent 〈◊〉 〈◊〉 Animalium . Flor●… Iul●… Capitol . in Max imino . a Impunit●… ge●… est non ●…bere p●… locu●… St●… . b 〈…〉 . ●…ide v●…grt de ●… mili●…ar . l. 3. c. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 E. ●…s . t. 3. ●… . 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eur●…p . R●…s ▪ a Vel err●…r honestus est magnos duces sequentibus Qui●…t . lib 1. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . L●…●…t i●… 〈◊〉 . Ethic. l. 3. 6. 8 ▪ & 10. P●… . l. 4. Ep. 7. Q●… m●…sture 〈◊〉 , ●…ajoraque v●…ribus a●… ? 〈◊〉 ●… inca●…tum 〈◊〉 ●…a ●… . 10. ●…e 〈◊〉 〈◊〉 vi●… . Va●… . M●… . l. 3. c 1. E●…rip . My●…pol . 〈◊〉 638. Qui●…til . R●…et . l. ●… . c. 5. Q. curt . lib. 4. De I●…tu Animorum divin●…us excitat●… vid Plutare●… . in Co●… . I●…dg . 6. 36. Isai. 7. 11. 12 ▪ 2 Reg. 19. 29. ●… Sam. 5. 24. Psal. 74. 9. Exod. 17. 11. 1 Sam. 4. 7 , 8. Sopho●…l . Aj●…x vid. Ez●…k . 21. 21. 21. Aencid . 1●… . — Priscum de more Lati●…is Auspi●…um ; 〈◊〉 bell●… parant mentesqu●… deorum Explorant super Eventu , &c. Sil ▪ Ital. lib. 5. Prov. ●…1 . 1. Isai. 31 4. Vid. Iliad . ●… 23. Rhet. l. 2. c. 5. Val. Max. l. 3. c. 7. vid. haud dissimile Exemplum 〈◊〉 . Plutarch . de ●…il . ex Hosti●… . capi●…nd . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud H●…merum sapè . Ier. 3. 3. Isai. 〈◊〉 . 4. Ezek. 16. 30. O●… ferreum . Cic. in 〈◊〉 . Iul. 〈◊〉 . l. 3. c. 28. 〈◊〉 . 〈◊〉 Alcib . vid. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Ethic. l. 3. cap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Silentium illud obstinatum , ●…ixi in terram oculi — & pudor 〈◊〉 i●…dicia 〈◊〉 ingentem 〈◊〉 〈◊〉 ex al●…o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…iv . lib. 9. 2. Sam. 10. Mixtus dolor & pudor armat in Hostes. Aenead . 10. Tunc ●…ide mal●… , sed contra 〈◊〉 it●… . Aenead . l. 5. Arist. ●…ib . l. 3. c ▪ ●… 1. Qui ad 〈◊〉 callidi sunt , ●… tantum audent quantum excogitant . Cic. pro 〈◊〉 . Plut. Apopb . Pl●…t in Sylla . ●…nsilium in 〈◊〉 S●…n ca. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soph. Autig . 〈◊〉 facichat A●…or . Ovid Met. 4. A. Gell. l 3. c. 7. A. Gell. 6. c. ●… . Vile est corpus 〈◊〉 qui 〈◊〉 gloriam qua●… . ●…iv . l. 2. Cic. Tusc. q. l. 5. Arist. Polit. l. 3. c. 13. Plut. in Alcib . & Arist id . ex Nicia . Eande virtutē & oderant & mirabantur . Liv. l. 5. 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 170. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 . a 〈…〉 . a 〈…〉 . b 〈…〉 . d 〈…〉 . Notes for div A10663-e53270 Vide Laert. in 〈◊〉 . l. 7. ●…bet . l. 2. 6. 5. Diogenes apud l. a●…rt . l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menander . Prae c●…ris Hostibu●…●…imentur R●…ē●…iui . Ammian . Ma●…c . l. 28. Mala praeviso siunt 〈◊〉 . Ci●… Tusc. q. l. 3. Annal. l ▪ 1. Dum ed parte qua mu●…us dir●…tus 〈◊〉 stationes arma●…as opponunt : Quintiu●… 〈◊〉 ab edpar●…e , quae minimè ●…uspecta er●… ▪ ●…mpetu ●…cto scal●… cepi●…●… L●…v . l. 32. S●…n . Ep. 14. Aenead . 8. I●… 〈◊〉 & pe●…iculo plura & ma●… viden●… me●…ē●…s cum 〈◊〉 〈◊〉 , ●…um sin●…r 〈◊〉 C●…c . d●… Divi●… . 1. 2 * Ne fam●… aut rem in maju●… 〈◊〉 aut 〈◊〉 animo●… rer●… novitate 〈◊〉 . Iustin. l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. Cl●…m . l. 2. 〈◊〉 . l. 3. c. 7. Arrian Epict. l. 2. c. 1. N●…m velu●… 〈◊〉 , atque omnia Caecu in tenebr●… 〈◊〉 : ita n●…s i●… luce time●…us . L●…r . Pli●… . l. 8 ep . 18. Ver●…or omnia , imagin●… omnia quaeque natura 〈◊〉 est , ●…a maximè mitui quae maximè abomi●…or , fingo , . Plin l. 6. ep 4. Vid. Sen. ep . 13. Prob. § 14. ●… . 15. Is●… . 13. 8. 21. 11. 〈◊〉 . 51 31. Gen. 42. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Schol ▪ ●…n S●… . Deut. 28. 25. In mag●… 〈◊〉 s●… per 〈◊〉 〈◊〉 tanquam maximè 〈◊〉 . Pl●… . 〈◊〉 Mario ▪ Deut. 28. 28. 95. Laert. in Ze●… . l. 7. Ovid. de Arte Amandi . l. 1. Advancement of Learning . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Laert. in Zenon . l. 7. Pl●…tarch . de A●…d . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . ph . l. 1. ●… . 2 Nat. Qu●…st . l. 7. c , 1. * I●…l . Capit●…l . in Max m●… & 〈◊〉 . Vid. 〈◊〉 S●…turn . ●…isd . 17. 11. 〈◊〉 . Anal. lib. 6. * Aelian . Var. Hist. l. 13. c. 38. Inven. S●…tyr . 〈◊〉 erit verri qui verrem tempore qu●… valt . Accusare p●… test , &c. Prov. 28. 1. Minus time●…ant Epaminondem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pl●…tarch . de 〈◊〉 . ●…orac . ●… . 1. S●… . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A●…tst . Rb●… . l. 2. a 〈…〉 . b 〈…〉 . c 〈…〉 . d Arist. ●…th c. lib. 4. cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes for div A10663-e55860 Tac●… . lib. 4. A●…al . lib. 2 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M●…and . Quorum in al●…orius m●…nu vita posita est , saepius ill●…d cogitant quid p●…ssit is cujus in diliou : sunt quà●… q●…id de 〈◊〉 facere . Cic. pro q●…inctio . a De Timore is ●…o me 〈◊〉 〈◊〉 de q●…ae d●…m apud al ▪ ●…odig .. 9. cap. 26. b Quod de 〈◊〉 observani●… Ammian Marcell . lib. 16. 〈◊〉 〈◊〉 l'lutar●…bus de Medea R●…ipid . in Medea . De Domitian●… 〈◊〉 quidam 〈◊〉 magu quam cum 〈◊〉 sunt Timend●… sunt . Sen●… . Ep. 11. c Tacit. Annal. lib. ●… . Vid. Plutarch . de superstitione Et lib. contra Epicur . Max. Tyrius 〈◊〉 . 4. Clem. Alex. Strom. lib. 7. p. 51●… . Nist . lib. 2. * Themistocles apud l'lut . Apo 〈◊〉 . † C●…abrias ib. & O●…t . a de 〈◊〉 . 〈◊〉 . Alex. Arist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. ●… . 〈◊〉 . ●…dip . ●…yr . ●…ac . A●… . ●… . 3. 〈◊〉 . Omnia tuta imens . Non 〈◊〉 〈◊〉 〈◊〉 suum quā boste●…m tu crun●… 〈◊〉 tanto . Liv. l 1. 〈◊〉 . l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In q●…m sed usu receptum , quod honesta confilia , ●…ei 〈◊〉 , 〈◊〉 mala aut pros . pere 〈◊〉 ita velp b●…n tur , vil●… ▪ pre●… . 〈◊〉 . l. 5. ep . 21. 〈◊〉 . Epict. l. 2. c. 1. Illad . ●…●…62 . Plut. de ●…up . 〈…〉 . 〈…〉 . † 〈…〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 . † 〈…〉 . 〈…〉 . 〈…〉 . Notes for div A10663-e57000 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Eth. l. ●… . c. 1●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Arist. R●…et . l. 2. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dama●…ce ▪ de Orthod . sid . l , 2. c. 15. A. Gell. l. 9 c. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad . ●… 214. Liv. l. 3●… . val . Max. lib. 2. ●… . 10 Vid. e●…am lib. 4 cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…dosed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●… . ●…p 〈◊〉 . l 7. c. 1. Sev. ●…p . 11. & 25. Cydias ●…rator Atheniensi●… a●…d Aristotele●… . R●…et . l. 2. cap. 6. Et Persae adu●…co 〈◊〉 praeài●… . 〈◊〉 ●…bent quod Cy●… 〈◊〉 ●…sset Pl●…tarch . Apoth . Aristid . ●…rat . de 〈◊〉 Plutarch Apoph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 in Ve●…p . c. 23 v●…d . 〈◊〉 apud 〈◊〉 lib. 〈◊〉 b oo●…r . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V●…d . 〈◊〉 . 〈◊〉 . pu●… 〈◊〉 . 〈◊〉 . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V●…d . de ca Theophrast . a Vid. Desid . Herald . digres . l 1 c. 21. b Vid. l Ti●… . ●…aneg . Taci ▪ Annal. l. 4. c Hera●… . l. 1. Sat. 1. Vid. Pl●…ut . Aut. l. ●…ll . 2 , 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illl●…d ▪ . 97. O verè 〈◊〉 ▪ eui●… 〈◊〉 〈◊〉 . 9. ●…iad . ●… . 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vocal lapides quibus ●…dul . 〈◊〉 ex Anti●… more 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quam ●…niquè 〈◊〉 〈◊〉 ij qui minu●… habent , 〈◊〉 s●…mper 〈◊〉 ●… 〈◊〉 〈◊〉 . 〈◊〉 . lho●…m . Plutarch . A. ●…opi l. ●…con . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch . & 〈◊〉 . 〈◊〉 . Eun ●… . 〈◊〉 Act 2. 〈◊〉 . 2. A●…l . 1. 〈◊〉 7. & ●… la●…ti Ar●… in mil. 1 , Glor. a Vid. Theoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pla●…ti mil●… Glor Arist. Eth c. l 4. c. 13. Val. Max. ●… . 9. c. 15. Plutarch . l. De 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Carios jam 〈◊〉 ●…asumq ▪ minorem 〈◊〉 & 〈◊〉 〈◊〉 viculu , 〈◊〉 . q 〈◊〉 Invenal . Eu●…ipid . in Hec. M●…gnum do●…oren habet unde cum hono●…e dec●…sseris codem 〈◊〉 ignominia reverti . Cic. pro l. Muran●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iliad . ●… . Ar●…ium peccata artificibus pu●…ori sunt &c. — Sen. Ep. 97. Cic. Tusc. qu. lib. 1. 〈…〉 . Spa●…tian in Adrian●… . Plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 , ●…rnamentum in 〈◊〉 Sal●… la●… . de 〈◊〉 . lib. 4. Siden . 〈◊〉 . l. 3 〈◊〉 . 13. 〈◊〉 . ●… . Vid. Vo●… ▪ 〈◊〉 . part . 1. p. 78. 79 O 〈◊〉 ▪ 〈◊〉 〈◊〉 lib 3. c. 17. ●…9 . Aen●…id . 6. Vid. ●…um lib. 6. Val. Max. l. 6. c. ●… . §. 7. 〈◊〉 . Calig . c. 27. Lips. l. 2. Elect. c. 15. 〈◊〉 ob 〈◊〉 fixi in terram oculi 〈◊〉 ad omnia 〈◊〉 a●…res & p●…dor 〈◊〉 lu●… , ingentem 〈◊〉 ●…rarum ex alto anim●… 〈◊〉 j●…dicia tran●… . Liv. l. 9. Capitol . in M●…x . Iuvenal . Pet. Victor in Ar●…ic . Rhet. l. 2. Plutarch . l. de capiend . ex 〈◊〉 . utilitate . Taci●… . 〈◊〉 . l. 5. c. 6. Iuvenal . 〈◊〉 . 1●… . Torent . A. delph . 〈◊〉 . lu Casar . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in Diogene . 〈◊〉 ille vul●… & rubo●… quost contra p●…dorem mu●… . 〈◊〉 . in Agric. Quidam nua●… magis 〈◊〉 ●…uri eru●… Timendi sint . quasi omnem v. recundiem essude in t . Sylla tu●…e erat violentissimu●…●…uen faciem ejus sanguis o●… viser●…t . Sen●…e Epist. 11. Plutarch . de vil . Puda●…e Notes for div A10663-e59940 a Ethic. lib. 4. cap. 11. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid Domas●… de O●…thod . fid . lib. 2. ●… . 16. ●…ale Rhodes . lib. 12. ●… . 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inveterata plun . bea , alta mente reposta vindictae occasimem 〈◊〉 expec●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c No●… tulin 〈◊〉 non verbis commo tion , adeo Ivam condiderat . Yacit . de libe . Annol . l. 2. d 〈…〉 Iliad . ●… . 259. unde Crabr●…net irritare apud Plaut . Ampbit . Nunc in Fermento to●…a est , ita t●…rget mib●… . Plant. Casi●… . c Pectora qui 〈◊〉 ple vumque gementes nec copere I●…arum fluctus in pectore possunt . ●… uer . l. 3. 〈◊〉 . ●… . 167. a Dolor 〈◊〉 〈◊〉 . ●… . Immani●…●…lot insecerat Ivd Claud. Multa in Ira 〈◊〉 & Ridicula . Pl●…t . Terent. Adelph . Act. 3. Scen. 2. Iliad . ●… . ●…lv . lib 9 Val. Max. l. 9. cap 3. Act. 9. 1. 26. 11. b Herodot . Tholi●… . Val. 〈◊〉 . l. 9. 〈◊〉 spirat sa●…guinem Sener . Thyest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocrit . Idyl . ●… . Ira Cadat naso vugosque Sanna Perse 〈◊〉 . 5. c 3. § 3 Plin lib. 33. cop . 1. Horay . Epo . l. O●… . 4. Plutarch . 〈◊〉 . Plutarch . in caesare . Suidas in 〈◊〉 . Despect●… 〈◊〉 sum , 〈◊〉 qu●… s●…m qu●…ru Alexi . A●… Ego qu●… D●…t ùm 〈◊〉 Regina , Iovuque E●… S●… & Conjux und ●…umgente 〈◊〉 annot . Bellagero , & quisquam nu men Iunonu adore●… . Praeterea Aentad . 1. Q. Curt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So●… . Ajex , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 . † 〈◊〉 ▪ I●… d●… dolor ossibu●… a●… . Aeu●…ad . 9. Affectus nunquam sine torment●… sul violentm , qui●… dolorem cum inferre 〈◊〉 , pa●… , &c. Val. Max. l 9. c. 3. Dolor addidi●… Iram . Ovid. Met. 12. * ●…pes addita suscitat Iras. Aenead . 10. Ejectū , li●…tore ●…gentem . Except , & regni dem●…us in par●…e lecavi . Amissam classem 〈◊〉 a morte ●…duxi . Heu su●…●…ncensaseror , &c. Ae●…ad . 4. Quem ego credo manibus . pedibu●…q , 〈◊〉 omnia 〈◊〉 ma●…is i●… ad●…o nisi ut inc●…mmodet quam , &c. 〈◊〉 . A●…d . Act. 1 S●… . 1. Annal l. 1. Notes for div A10663-e61670 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhet. l. 2 , ●… . ●… ▪ Anead . 1. † 〈◊〉 . R●… . l 2. ●… 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 l 22. c 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . D●… 〈◊〉 . 〈◊〉 . Idyll . 1. Omnes quibus res lunt , minus secundae , magis 〈◊〉 , ne●…cio quo modo 〈◊〉 ad 〈◊〉 omnia accipi●… 〈◊〉 prop●… s●… 〈◊〉 impo●… 〈◊〉 se s●…per credunt n●…gligi . T●…r ▪ Adolph . Act. 4. S●… . 3. 〈◊〉 inter se quam pro levibus noxij●… i●…a 〈◊〉 ? qua propt●…r ? quia caim qui cos guberuat 〈◊〉 insirmum 〈◊〉 . Ide . Hecyr . Act. 3 5 c. 1. — . Minuti semper , & in●… est animi exiguique voluptas ultio . Inv. n. Sat. 13. Iracundiores sunt Incolumibus languidi saemina maribus , &c. A●…m . Mar. lib. 27. Vi●… . Causia . de 〈◊〉 . l. 8. 〈◊〉 29. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophoc . Ajax . Sen de 〈◊〉 . l. 2. c. 21. 〈◊〉 . 〈◊〉 . Vid. Pl●…t . d●… capiend . ex host . utilitat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . R●…et . l. 10. De Ira. lib. S●…n . de Ir●… . l. 3. c. 11. 〈◊〉 . l. 2 c. 3. Corpora mag●… satis est prostrare Leo●…l . 〈◊〉 num ●…inem , cum jac●… host is ●…al ▪ 〈◊〉 Ovid. Trist. li●… . 3. Eleg. 5. 〈◊〉 . de 〈◊〉 . l. 2 c. 31. † Iob. 19 19. Z ●…b . 13. 6. Psal. 41. 9. 55. 12. Illiad . 117. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Vid. quae de hac 〈◊〉 〈◊〉 Nun●…ius apud 〈◊〉 . An●…g . 〈◊〉 . lib 44. Ira de Causa 〈◊〉 Iracundia de vitio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . D●…d m●…●… 〈◊〉 Lit. 〈◊〉 〈◊〉 〈◊〉 a lu●…andi 〈◊〉 cobibentes p●…ius dom●… ex●… . Iubebant , ut esset deliberandi spatium . Vid. ●… lut . qu. Rom. q. 28. Vid. l'lutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. ene●… . de ●…ra lib. 2. c. 35. Vos qu●… si ●…edia specul●…m spectetis in Irá . Cognoscat saciem vix satis 〈◊〉 ●…uam O ●…id . de Arte Amandl . lib. 3. Vid. Plutarch . Plumbea●… iras 〈◊〉 Plaut . Ethic. lib. 7. Vires inijcit ad pericula 〈◊〉 . 〈◊〉 . lib. 3. ●… 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. Cal. Rh●…d . l. 1●… . c. 5 3. l. 7 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thucyd. lib. 2. b Plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sen. de Ira lib. 3. cap. 〈◊〉 . & 〈◊〉 . c Ip●… 〈◊〉 qui 〈◊〉 〈◊〉 ●…m . 〈◊〉 S●…t . 10. Pl●… . de Ira. d Donat & Coel. Rhod. l. 12 c. 53. a So crat . lib. 7. c. 22. b Plutarch . in Lyc. c Plut. ●…n Pericle . * Senec. de Ira lib. 3. c. 12 & 38. Plut. de serd num : vidi●…at . Sicut aquil●… es 〈◊〉 inter a●… bulandum ungu●… intro 〈◊〉 . Vid. Plu. de ●…u 〈◊〉 S●…n . de . ●…ra , l●…b . 2. cap. 2●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ir●… l. 3. 〈◊〉 〈◊〉 . Plutarch de And. poe●…u . Pl●… , A●…opt . S●… . de ●…ra lib. 3. c. 40. C●… . ●…od . l. 12 ▪ ●… . 52. 〈◊〉 d●… I●…a 〈◊〉 ●… . 22 23 , 2●… Plu●… . in Alex. & l. curiosit . ●… Dion . C●…ss . l. 41. S●… . d●… Ira lib. 2. c , 26. Minimas rerum discordia turbat pac●…m su●…●…●…enent Lucan Vid. Sen. l. 4. c. 33. S●…n . de Ira l. 2. c. 25. 26. Plutarch . 〈◊〉 〈◊〉 Sen●… . l. 3. c. 6. Sen. de Ira l. 3. cap. 16. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sopb . Autig . Plut. Sympos . ●… . 4. q●… , 2. Notes for div A10663-e64480 a Phila●…ri de Haeres . Sel●…uci , &c. b 〈◊〉 Tract . ad Menam contra Orig. Hieron . Epist. ad M●…cell . & 〈◊〉 Theophyl . Alex. Ep. Pasc. ●… . Anasta●… . 〈◊〉 Anagog . contemp . lib. 11. c Aug. de 〈◊〉 . 86. cp . 157 de Gen. ad lit . l. 10. c. 25. Tertull. de 〈◊〉 c. 5. 6. 7. 22. 25. 27. d Hieron . Epist. ad Marcelli●…um . 〈◊〉 de 〈◊〉 〈◊〉 l. 2. Iuciferian apud Aug. 〈◊〉 . 81. e Hieron . cp . ●…d ●…am . contra Ioan ▪ Hi●…us . f Hilar. de Trin. l. 10. g Ambros. de Noah & Arc●… . c. 4. h Lactant. de 〈◊〉 . Hom. c. ●… . i Theod. de curand ●…gr . affect . ser. 4. k Aeneas Gaz. in su●… 〈◊〉 . l Aug ●…p . 7. 18. 157. & 〈◊〉 . l. 1 c. 1. de Gen. ad li●… . 10. & de 〈◊〉 . m Greg. l. 7. cp . 53. Eccles. 11. 5. H●…eron . ad Pammach . & in l. 32. Eccles. 12. Co●…tr . Ruffiaum l. 2. c. 1. 2. & dialog ▪ de Orig●…n . Anim ▪ inter ●…peracjus Tom. Hilar. de T●…in . l ▪ 10. & in p. 62 ▪ At ●…ag . d●… Res●…r . G●…d . de Eccles. dog . ●… . 23. Aug. cp . 28. Aug. de ●…ivit . De●… . l. 13. ●… . 14. Ma●…ar . Ho. 1●… . Aug. contr . Iul. l ▪ 5. c ▪ 3. Contr. Iulian. l. 5. c. 14. Nihil peccato originals ad praedicandum notius , nihil ad intelligendum secretius . Au●… . dc morb . Eccles. cap. 22. Notes for div A10663-e66540 Macrob de s●…mno Scip. p 1. c. 14 divine particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Philo. a Vid. contra 〈◊〉 impietatem d●…cretum con●…il , ●…racar . cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Da●…se . de orth . fid . lib 2. cap. 12. 〈◊〉 est ollis vigor & c●…lestis Origo . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Orig. apud Euseb . de praepar . Evang. lib. 6. c. 11. F●…nxit i●… essigie●… mod●…tum c●…ncta Deorum . Ovid. Met. 1. In alii●… creatur 〈◊〉 est simili●…udo dei tantùm per m●…dum Vest●…i ; in Sola Rationali Creatura per modum imaginis . Vid. Aquin. part . 1. qu. 93. art . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo. apud Euseb . de praepar . Eva●…g . lib. ●… . cap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gieg. Nyssen . Serm 〈◊〉 in verb●… illa s●…amus 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Ethic lib. ●…0 c 7. Deorum cognatione ●…enetur . 〈◊〉 . de Divin . lib. 1. & lib. de A●…icit . Porphyr . apud Euseb. de pr●…p . Ev●…g lib. 11. cap. 28 lib. 1. Clem. Alex. in s●… lib. 4 Strom●… . Ipse etiam C●…c . in somnio Scipio . S●…cc . cp . 31. & 41. Vid. Aug. de Gen. ad li●… . lib. 6. c. 12. A●…bros . Hexam . lib. 6. c. 8. Tertull. lib. ●… . contra Marci●… . cap , q. 9. 16. Clem. Alex. in Protreptic p. 30. Basil. Hexam . Hom●… . 10. * Vid. Theodored . Serm. 5. de Natura Hom & Nemes . cap. ●… . S●…u , Nyssen . lib. de Ani●…i . Platarch de placitis Philosoph . l. 4. c. 2. Tertul. de Anim. Senec. Nat. qu. l. 7. c. ●…4 * Vid. Nem●…s . de Anim. cap. 2. Cl●…udi ●…n . Mamercum de statu An●…me . lib 2. Plotin , a●…d ●…u . sib . de praeparat . Evang. l. 25 c 21 Damisc de Orthod . fi . le . l. 2. c 12 Plutarch . lib. de placitis Philosoph . lib. ●… . c. 2. 3. Aug. lib. de quan●…itate Anime . lib. 3. de Ani●…a . cap. 5. Ibid. cap. 6. Aris●…t . d●… Ani●…a lib 3. cap. 6. Tuscul. q l. 1. & lib. de Senectut . Notes for div A10663-e68030 * V●…d Plutarch . lib. d●… placit . Philosoph 4 c. 7 quae ex Sen●…a 〈◊〉 u●…um co●…legit Dionys. Gotho●…td . in lo●…x ipso 〈◊〉 . Ti●…l de An mo . Cicer. Tusc. qu. lib. 1. Ca●…o major , sive de senect . & de Ami●…t . ●…●…am ●…riam 〈◊〉 〈◊〉 . 〈◊〉 1. Euseb. de praepar . Evang. lib. 11. ex P●…one porpher . &c. N●…mes Ae●…rs Gaz●…us in 〈◊〉 . Erast 〈◊〉 . 〈◊〉 . * Ni●… 〈◊〉 〈◊〉 esse quod 〈◊〉 a●…um 〈◊〉 quem est : Iste 〈◊〉 for●… [ v●…z . Sim●… ] n●… possunt perd●…e actum per quem sunt , quia sibi i●… s●… sunt Actus . Nihil au 〈◊〉 ●…otest se●… perdere . Contarenu●… . lib. 1 de Immort . Animae . * Cum de Animarum at●… nitate 〈◊〉 , non ●…ve momentun apud no●… habet const●…sus H●…minum aut timentium infer●… ▪ aut colen●…ium . 〈◊〉 . c. ●…p 117. Tus●… qu●…l 1. Tull. Tus●… . qu. lib 1. Sen●… 〈◊〉 117. ●…acon Essay of Athe●…sme . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…ad . ●… . 446. Diogenc●… vocare shl●…b it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lac. l. lib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solon ad ●…oesum . vid. Theodoret . ●…om . 5. de n●…ura Hom. & Clem. Alex. Strom. lib. 3. p. 316. 317. Edit . Hi●…ns . Fecisti no●… ad ●…e , & n●…equietum est cor nostrum 〈◊〉 requiescat in ●…e Aug. Conses . l. 1. c. 1. vid. Ibid. lib. 4. cap. 10. 12. de Trinit . lib. 13. cap 8. Omni●… mihi Copia quae Deu●… me●… no●… est , E●…esta est ▪ Consess . lib. 13. c. 8. Vid. ●…iam de Civ . Dei. lib. 8. cap. 8. lib. 11. c. 13. l 12. c 1. Mornay of Christian Religion . Chap. 14. Notes for div A10663-e69510 Vid. Cal. Rhodig . lib. 2. cap. 9. 10. 11. Aug. de Gen. ad lit . l. 6. c. 12 &c. Platonic . ●… sententi●… Ca●…cer , Apostolic . i Templum . Tertul. de An●…m . Tertull. de Carne Christi . Vid. Aug. lib. 7. de Trinit . cap. 6. Aug. de Gen ad lit . lib. 6. cap. 25. de Civ . dei . l. 13. c. 19 Vide quae fuse & erudite disscrit Georg. Zeem●…n ▪ Tract . de I 〈◊〉 . Dei. cap. ●… sect . 1. 2. 3. 4. 5 ●… . Eph. 4 30. Luk. 21. 28. Luk. 1. 68. Heb. 9. 1●… . Luk. 21. 28. Rom. 8. 23. Eph. 1. 7. Ioh. 1. 12. Eph. 1. 14. T●…ull . Vid. Aug. de C●…v . Dei. lib. 13. cap. 20. & 23. & Epist. 146. De m●…i 〈◊〉 Anim●… in Corpus , vide C●…l Rhodig . lib. 1●… . cap. 15. 16. De C●…i . Dei. lib. 14. Ita 〈◊〉 p●…rum de Corpor●… ut nihil deforme mantal in Corpore . Vid. Aug. Enchirid . c 91. & de Civ ▪ Dei. lib. 2●… . cap. 19 ▪ 20. Tertul de Resu●…vitia de●…entur , Natura ●…rvabitur . Aug. de Civ . Dei. l. 22. cap. 17. Notes for div A10663-e70690 ●… V. d. T●…rtul . de 〈◊〉 . c. 26. Ambros. 〈◊〉 l. 6. c. 6. 〈◊〉 . O a●… . 1. 〈◊〉 . muchminem ▪ &c. Aug. 〈◊〉 Gen. ad li●… . lib. 3. c 20. 〈◊〉 . de O th●…d . 〈◊〉 . ●… . 2. cap 30. 〈◊〉 his 〈◊〉 men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alta ▪ De 〈◊〉 adhuc , & quod Dimina 〈◊〉 〈◊〉 〈◊〉 posse●… 〈◊〉 〈◊〉 es●… Ovid Me●… . ●… . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ vit eum 〈◊〉 〈◊〉 debuis s●…b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . qu●… esse 〈◊〉 . Aug. 〈◊〉 . 〈◊〉 8. in ●… 〈◊〉 . Eus●…b . lib. 8. c. 7. Ignis Polycarpum n●…u 〈◊〉 . Eus●…b . l. ●… . c. 14. * Gen 1. v. ●…lt . Eccles. 7. 30. Col. 3. 10. Gen 2. 19. 23. * Ioh. 1. 5. Eph. 4. 17. 18. Rom. 3 13 ▪ Col. 1. 21. Prov. 22. 15. Ethic. l. 10 Lib. 2. de Anim. c. 4. Notes for div A10663-e71740 Arist. de Anim. lib. 3. Aquin. part . 1. q. 14. a. 2. Aristot. de Anim . lib. 3. cap. 4. & 5. Vid. 〈◊〉 . lib. 7. i●… 〈◊〉 . Et Lact●…nt . de Opis●… . Dei. c. 2. 3. Et C●…l . Rhod●…g . lib. ●… . cap. ●… . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist ▪ Physit . l. 7. c. 3. Text●…0 ●…0 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Str●…m lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. prad . lib. 1 c. ●… . * Vid. Valer. Max. l. 8 ▪ c ▪ 7. Th●…odoret . Serm. de fide . Clem. Alex Strom. lib. 1. p. 222. 223. Cicero de sinibus lib. 5. 〈◊〉 homines mente lamentari qu●…m la●…ari in Amentiâ . Aug. Civ . Dei. l 11. c. 27. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arist ▪ de Generat . Animal . lib. 1. cap ▪ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Physic. lib. 7. cap. 1. Text. 3. b ●…id . Iussin . Martyr . qu. ad Grac. qu. 3. Tertull . Apol. cap. 17. 18. De Res●…arect . carnis cap. 12. Contra Marcion ▪ lib. 1. c p. 17. 18. R●…sil ▪ Hexam . Homi●… . 1. Aug. Confess . lib. 10. cap. 6. 〈◊〉 . lib. 2. cap. 9. Theophil . Ad Antel . lib. 1. c Hos. 2. 21. 2●… . d Ier. 14. 22. Iob ▪ 38. ●… . - 37. a Vid. Plutarch . l●…b . de 〈◊〉 Exod. 3. 14. Isai. 40. 17. Act. 17. 28. Rom. 11. 36. 1 Cor. 8. 6. Col. 1. 16. 17. Heb. 1. ●… . b Nehem. 9. 6. Iob 1●… . 10. Psal. 104. 29. Isal. 40. 24. c ●…at . 10. 29. Prov. 16. 4. Gen. 4●… . 28. Act 4. 27. 28. d Act 17. 28. Isai. 26. 12. Iob 10. 8. Psal. 139. 15. 16. 1 Cor. 12. 6. Isai. 10. 5. * Vid. Aug. Confess . lib. 1. cap. 1. & lib. 4. cap. 10. 1●… ▪ & lib. 13. cap. ●… De Trin. lib. 8. cap. 3. Dr. F●…ild of the Church . lib. 1. cap. 1. Hooker . Ecclesiasticall Pol. l. 1. sect . 11. Representatio reru●… . Iudicium de Rebus Represental ●… . Aquin 22●… . qu. 173. Art. 21. Mus●… itaque dicta Io●…is & M●…cmosynes filia . C●…l . Rhod. l. 11. c. 10. * Hag. ●… . ●… . Se●… . Ep. 27. Vid. etiam Coel. Rhod. l. 11. c. 10. Vt Grammatico●… haberet An●…lectas . Cicero in B●…uto & in Orator●… . Pl●… l. 7. cap. 24. a M ▪ Senec. Controvers . lib. 1 ●…n Prolog . b Plin. l. 7. c. 24. Qui●…il . lib. 11. cap. 2. Val. Max. lib. 8. cap. 7. sect . 15. c Alex. ab Alex. lib 6. cap. 18. d Ali. Sp●…rtian . in 〈◊〉 . e Ammian . Marcell . lib 〈◊〉 . f Plin. Supr●… . Suidas in Apoll. Voss. Instit. Orat. 16 c 6. sect . 2. g De quibus mentio apud Plin●…um & M. Senecam & Quintil. ut supra . De ist●… Materi . ●… sufi●…is d●…sputant Schol●…tici ad l. 2. dist . 23. & ad part 1. Tho qu. 94. & Perer. in Gen. 2 19 20. l. 5. disput . 1. de Amplitud . & Excellent . Sci-cut . Adami . 〈…〉 . V●…d . Aqu. 22 ●… . qu. 188. Art. 6. i●… C. Deum 〈◊〉 ●…nemo potest nisi Deo d●…ceute . vid. Ir●…n l. 4. c. 14. Hilar. de Trin. lib. 1. & 5. In tantum v debimus in quantum 〈◊〉 crimu●… . Aug. Ep. 6. V●…i ad profunditatem 〈◊〉 perventum est , 〈◊〉 Platonicorum caligavit 〈◊〉 ▪ Cypr. de Sp. Sanct. Aug. de Pr●…dest . cap. 8. & de Doctr. Christian. l. 2 c. 6. Vid. Hieron . adve●…s . ●…ov ●… l. 2. Coel. R●…d l. 11. cap 10. * Math. 13. 13. Act. 28. 26 ▪ 27. Rom. 1. 28. 2 Thess. 2 ▪ 10 ▪ 11 ▪ N●… 〈◊〉 g●…rent 〈◊〉 de ▪ ●…ctorum . 〈◊〉 . Apol. cap. 21. contr . Marc. lib. 3. cap. 6. Cyprian . lib. 1. ●…p . 3. Percussi sunt Caeci●…ate ut n●…c 〈◊〉 Delicta n●…c plangant Indignan●…is Dei major ●…aecira . 〈◊〉 . de lapsis . Vid. Aug. qu. 14. Ex Math. & 〈◊〉 contra Iulion . lib ▪ 5. Clem. Alex. 〈◊〉 . lib. 1. sta●…im ab 〈◊〉 〈◊〉 . lib. 5. cap. 28. Vid. quaedam contra 〈◊〉 scicutiae 〈◊〉 apud Ter●…ull . de Anim l. cap. 1. contr . Marcion . lib. ●… . cap. 1. Aug. Ep. 29 & 56. & 78. & 157. 〈◊〉 . lib. 11. cap. 12 ▪ de Gen. ad li●… . lib. 2. cap. 9. & lib. 10. cap. 23. 〈◊〉 . In my Sermon of the Peace of the Church . pag. 24. — 26. Aqui●… . 22 ●… . qu. ●… . Ar●… . 4. C. * Null●…m unquam in d●…sputationibus re●… de●…endit quam non probarit , null●…m oppugnavi●… quam non everterit . Cic. de Oratore . lib 2. Non min●…ibus viribu●… contra Iustitiam dicitur disser uisse , quam pridie pro Iustitia dixe●…at ▪ Qui●…til . de 〈◊〉 . lib : 12. cap. 1. Plin. lib. 7. cap. 30. Vid. qu●… adve . su●… 〈◊〉 disputat Aristocles apud E●…seb . de p●…aepar . Evang. l 14. c 18. † Ad quam cu●…que sunt di●… 〈◊〉 , qu●…st ●…empestate de lapsi ad 〈◊〉 . ●…nquam ad Saxum ad haerescunt . Ci●… . Acad ▪ q. l. 4. Pli●… . ●… . ●… . ●…p . 22. Lib. 4. ep . 7. Notes for div A10663-e75610 Arist. phys . l. 7. † Liv. l. 28. * Ex bis ea●… impugnat , ex quibus constat . Tertull. de Baptis . c. ●… . Uid 〈◊〉 pras●…r . c. 36. 39. Sententias per primas com 〈◊〉 Argumentis 〈◊〉 ▪ de 〈◊〉 . c. ●… . Inde sumentes prasidia , quò pugnant . c. 50. Omnia advers●… 〈◊〉 , de ipsà Veritate construct●… sunt . Apolog. c. 47. † 〈◊〉 . Alex. in 〈◊〉 . * Cic. Orat. l. 1. I●… Ir●…idendu Oratoribus O 〈◊〉 Summu●… . Liv. l. 26. N●… aliter N●…ma Simul●…ns sibi cum dea 〈◊〉 no●…nes congressus esse , apud 〈◊〉 . 〈◊〉 . l. 1. Vid. V●… . Max. l. 1. c. 2. Plut. in Num●… . * Scriptura●…li esse volumus quae nostra 〈◊〉 . Aug. vid. qua advers●…●…nc Curioscitatis 〈◊〉 p●…ssim occ●…rrunt apud Tertull Apol. c. 46 ▪ 47. co●…tr . Hermog . c. 1. ac praescr . c. 17. 38 , 39 , 40 De R●…surrect c. 40. De sug . in per●…t . c. 6. De ●…dic . c. 16. Simplicitatem s●… 〈◊〉 Ec 〈◊〉 , ●…d v●…lunt significare , quod ipsi senti●… ▪ Epiph. ad Ioan . Hier●…sol . 〈◊〉 Martyr . 〈◊〉 〈◊〉 . 〈◊〉 . Alex. Stro●… . l. 7. p. 54●… . D. 〈◊〉 . g. c. 〈◊〉 . 〈◊〉 ●…oe lest . l. 1. c. 42. De Grate Christi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Clem. Alex. ●…erom . 6. † Viderint qui Si●…lcum , & Plato●…icum , & dial●…cticum 〈◊〉 〈◊〉 . 〈◊〉 . de pr●…script . c. 7. * Cit. lib. de Univers●… . Plat. in Tim●…o ●…seb . de 〈◊〉 . ●…van . l. 11. c. ●…9 . Theod. ser. 4. C●…m . Alex ▪ Str●…m . l. 5. Q●… & Re●… 〈◊〉 Philosophis 〈◊〉 〈◊〉 ( 〈◊〉 ●…e ▪ 〈◊〉 doctrin●… ) affirmat . E●…b lib. 11. c. 33. 36. Tertull. de Resu●…rect . 〈◊〉 . c. 1. Niscio an bu●… etiam per●… illa . S●…n . 〈◊〉 . q●… . l. 3. c. 30 Plut. de pl●…cit . Philos. l. 1. c. 3. Laert. in 〈◊〉 . 〈◊〉 . ●…stic . l. 10. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Lib de 〈◊〉 & Reminis . c. 1 Non tam A●…thoritas in disputando , quā rationis momenta quarēda s●…t , &c. Ci●… . de Nat. Deor. l. 1. Vid. Aug. ep . 6. Lib. de Vn●…tat . Eccli●… . cap. 19. C●…tra Crescon . Gramat . l. 2. c. 32. & 〈◊〉 . 111. Cypr. l. 2. ep . 3. ad Cacilium . Vid. Theodor. serm . 1. d●…●…ide & Plat●…n . apud ●…seb . l. 12. c. 1. Plut. lib. de Audiend . Po●…tit . Vid. Sen. p. 64. Hooke●… lib. 1 ●… . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . Orat. 1. d●… R●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Bible . l. 1. c. 4. Tacit. U●…ritas nec mt●… est , 〈◊〉 illi 〈◊〉 . ●…ut illi 〈◊〉 . Aug. Confess . l. 12. c. 25. R●… . l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 . Vid. Aug. de Civ . Dei. l. 19. c. 1. Aug. de Gen. ad li●… ▪ l. 11. c. 14. ●…t lib. de ve●… . Relig. c. 13. De C●…v . Dei. l. 12. c. 6. Hier. Ep. 44. ad Anton. de Modestia , & i●… c. 14. Isai●… ▪ Greg. Moral . l. 14. c. 17. Damas. de Orth●…d . sid l. 2. c. 4. Notes for div A10663-e77350 Tus●… ▪ q. l. 2 ▪ Arist. Polit. l. 1. c. 2. 〈◊〉 . 〈◊〉 . Aug. lib. Qu●…●… . ●…x Ve●… . 〈◊〉 . ●… . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. de part ▪ 〈◊〉 l. 4 c. 10. Vi●… 〈◊〉 . Anatom . ●… . 1. c. 2 , 4. 〈◊〉 in G 〈◊〉 2. 7. disp . de 〈◊〉 . 〈◊〉 . Corp ▪ q. 1. Quint. Instit. l. 2. c. 16. 〈◊〉 . ●…hodig . l. 2. c. 30. l. 16 ●… . 1●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. de Interpre●… . c. 1. Greg. N●…ss . de Hom opisicio . c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eu. ●…pid . Hec. Sutton ▪ ●…n C●…s . cap. 70. L●…c . l ●… . ●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S●…phocl . Elec. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. 〈◊〉 . de Eloq . l. 1. ●… . 4. V●…l . 〈◊〉 . l. 8. c. 9. Pluta●… . l●…b . de Praecept . gerend . Reip. Virg. 〈◊〉 . Vid 〈◊〉 Orat. 〈◊〉 l. 4. 〈◊〉 〈◊〉 Eliq . 〈◊〉 . 2. Quint. l. 1. c. 5. & possim alibi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Laer●… . 〈◊〉 Zen. ●… . 7. v d. A. Gell. l. 1. c. ●… . 5. Eurip. Hecub . Plut. lib. de Audit. A. Gell. l. 18. c. 13. Quint. l. 12. c. 1. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophot . Aj●…x . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S●…phocl . Aj●…x . Petulanti●… verborum co●… 〈◊〉 esse opposit 〈◊〉 〈◊〉 , &c. A. Gell. l. 1. c. 15. Vid. Plut. de 〈◊〉 . & 〈◊〉 . Cl●…m . Alex. Padag . l. 2 c. 7 S●…uck . Con●…iv . l. 4. c. 17. & 19. Coel. Rhodig . l. 7. c. 26. De 〈◊〉 . Cle●… . Al●…x Padag . l. 2. c. 9. 〈◊〉 spec●…es qu●… plurima extra Iustitu 〈◊〉 nostrum , 〈◊〉 〈◊〉 perjuria , 〈◊〉 dicta , 〈◊〉 , Dicteria , Ob●… , &c Notes for div A10663-e79390 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A●…st ●…thic . l. 3. ●… . 7. Ethic. l. 1. Ignorantia & Difficultas . Aug. Notes for div A10663-e81080 Arist. 〈◊〉 . l. 1. c. 1. Lib. 8. cap. 5. Ethic. l. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Zeno ▪ apud 〈◊〉 . l. 6. Vnde Stolel Sapientes ; Reges appellahant . Ibid. Ethic. l. 3. c. 1. 〈◊〉 . 〈◊〉 . l. ●… . c. ●… . L●…ert . i●… Zen. Pi●…t . de placit . 〈◊〉 . l. ●… . c. 27 , 28. Sen. Ep. 96. A. G●…ll . l. 6. c. 2. Vid. ●…useb . C●…sariens . de pr●…parat 〈◊〉 . lib. 6. & Max. Tyrium dis●… . 3. Plut. advers . 〈◊〉 . Tertul. Apol. ●… . 1. & ●…bi no●… Herald . Aug. de ●…iv . 〈◊〉 . l. 5. c. 1 , 7 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom●…r . Odyss . ●… . Aug. de ●…iv . 〈◊〉 . l. 11. c. 17 , 18 l. 14. c. ●…6 ▪ ●…ab . de 〈◊〉 . c. 6. de Co●…rept . & G●…at . c. 10. Epist. 120. Cap. 2. de Gen. Co●…tr . Mani●…l ▪ l. 2. c 28. De 〈◊〉 . ad 〈◊〉 . l. 11. c. 4. De Trin. l. 3. c. 4 Octoginta criumque . q. 2●… . Uid . E●…seb . de praepara●… . Evang. l. 6. c. ●… . 〈◊〉 . Alex. contra Iul. l. ●… . Hin●… et●…am quod saci●…nt contra voluntat●…m D●…i , non 〈◊〉 , visi voluntas De●… . Aug. de Prad . Sanct. l. ●… . c 16. Rom. 7. 17. Math 4. 3. Luke 11. 21. 1. Peter 5. 8. Rev. 12. 3. ●… 〈◊〉 . 27. Heb. 3. 13. Rom. 7. 11. Ep●… . ●… . 11. Eph●…s . 7. 2. 2. 〈◊〉 . 2. 26. Ep●… ▪ 6. 11. 2. Co●… . 2. 11. 2. Tim. 2 ▪ 26. 〈◊〉 〈◊〉 〈◊〉 . Vi●…ij A●…thor 〈◊〉 decipientis Callidita●… & Homini●… Consentient is 〈◊〉 . Au●… . de p●…ccat . Orig. l. 2. ●… . 〈◊〉 . Li●… . de 〈◊〉 . 〈◊〉 vin . 〈◊〉 . 〈◊〉 ▪ l. 3. c. 1. 〈◊〉 . l. 2 c. 6. 〈◊〉 l. 2. c. 2. 
A10650	----	An explication of the hundreth and tenth Psalme wherein the severall heads of Christian religion therein contained; touching the exaltation of Christ, the scepter of his kingdome, the character of his subjects, his priesthood, victories, sufferings, and resurrection, are largely explained and applied. Being the substance of severall sermons preached at Lincolns Inne; by Edward Reynoldes sometimes fellow of Merton Colledge in Oxford, late preacher to the foresaid honorable society, and rector of the church of Braunston in Northhampton-shire. Reynolds, Edward, 1599-1676. 1632 Approx. 1206 KB of XML-encoded text transcribed from 274 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A10650 STC 20927 ESTC S115794 99851012 99851012 16264 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10650) Transcribed from: (Early English Books Online ; image set 16264) Images scanned from microfilm: (Early English books, 1475-1640 ; 1253:24) An explication of the hundreth and tenth Psalme wherein the severall heads of Christian religion therein contained; touching the exaltation of Christ, the scepter of his kingdome, the character of his subjects, his priesthood, victories, sufferings, and resurrection, are largely explained and applied. Being the substance of severall sermons preached at Lincolns Inne; by Edward Reynoldes sometimes fellow of Merton Colledge in Oxford, late preacher to the foresaid honorable society, and rector of the church of Braunston in Northhampton-shire. Reynolds, Edward, 1599-1676. [16], 301, 304-525, [5] p. Imprinted by Felix Kyngston for Robert Bostocke, and are to be sold at his shop in Pauls Churchyard at the signe of the Kings Head, London : 1632. With a final two-leaf table. Probably issued with his: Three treatises, 1632. Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Psalms CX -- Commentaries -- Early works to 1800. Sermons, English -- 17th century. 2003-12 TCP Assigned for keying and markup 2004-02 SPi Global Keyed and coded from ProQuest page images 2004-03 Jonathan Blaney Sampled and proofread 2004-03 Jonathan Blaney Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion AN EXPLICATION OF THE HVNDRETH AND TENTH PSALME : WHEREIN The severall Heads of CHRISTIAN Religion therein contained ; touching the Exaltation of Christ , the Scepter of his Kingdome , the Character of his Subjects , His Priesthood , Victories , Sufferings , and Resurrection , are largely explained and applied . Being the Substance of severall Sermons preached at LINCOLNS INNE ; By EDWARD REYNOLDES sometimes Fellow of Merton Colledge in Oxford , late Preacher to the foresaid Honorable Society , and Rector of the Church of Braunston in Northhampton-shire . LONDON , Imprinted by Felix Kyngston for Robert Bostocke , and are to be sold at his shop in Pauls Church-yard at the signe of the Kings Head. 1632. TO THE RIGHT HONORABLE THOMAS , LORD COVENTRY , Baron of Ailsborough , and Lord Keeper of the great Seale of England , &c. Most Noble Lord , IT was the devout profession which Saint Austin once made of himselfe , when speaking of the great delight which hee tooke in Ciceroes Hortensius ( as containing a most liberall exhortation to the love of wisdome , without any bias or partiality towards sects ) he affirmeth , that the heate of this his delight , was by this onely reason abated , because there was not in that booke to bee found the Name of Christ ; without which Name , nothing , though otherwise never so polite and elaborate , could wholly possesse those affections , which had beene trained to a nobler studie . And Gregory Nazianzen , that famous Divine , setteth no other price upon all his Athenian learning ( wherein hee greatly excelled ) but onely this , that hee had something of worth , to esteeme as nothing in comparison of Christ ; herein imitating the example of S. Paul , who though hee profited in the Iewish Religion above many others , yet when the Sonne of God was revealed in him , laid it all aside as losse and dung for the excellency of the knowledge of Christ Iesus his Lord. The consideration of which sacred affections in those holy men , together with the many experiences of your Lordships abundant favor , hath put into mee a boldnesse beyond my naturall disposition , to prefix so great a name before these poore pieces of my labours in Gods Church . Other argument in this booke there is none to procure either your Lordships view or patronage , than this one , ( which that good Father could not finde in all the writings of Plato or Cicero ) that it hath that High and holy Person for the Subject thereof , the knowledge of whom is not onely our greatest learning , but our Eternall Life . In this confidence I have presumed to present unto your Lordship this publike Testimony of my most humble duty , and deep obligations for your many thoughts of favour and bounty towards me , not in my selfe onely , but in others , unto whom your Lordships goodnesse hath vouchsafed under that respect to overflow . The Lord Iesus , our eternall Melchisedek , meet your Lordship in al those honorable affaires which hee hath called you unto , with the constant refreshment and benediction of his holy Spirit , and long preserve you a faithfull Patrone of the Church which hee hath purchased with his owne blood ; and a worthy instrument of the justice , honour and tranquilitie of this kingdome . Your Lordships most humbly devoted , Ed. Reynolds . To the Reader . CHristian Reader , when I was first perswaded to communicate some of my poore labours to the publike , my purpose was to have added unto those Treatises which were extant before so much of these which I now present unto thy view , as concerneth the Elogies of the Gospell of Christ , the instrument of begetting the life of Christ in us : for little reason had I considering mine owne weakenesse , the frequent returnes of that service wherein these pieces were delivered , and the groning of the presse of late under writings of this nature , to trouble the world a second time with any more of my slender provisions towards the worke of the Sanctuary , in this abundance which is on every side brought in . But finding that worke grow up under mine hand into a just volume , and conceiving that it might bee both more acceptable and usefull to handle a whole Scripture together ( especially being both of so noble a nature , and at first view of so difficult a sense , as this Psalme is ) than to single out some verse and fragment by it selfe ; I therefore resolved once more to put in my Mite into the Treasurie of the Temple , which ( though for no other reason ) may yet I hope be for this cause accepted , because it beareth the Image and Inscription of Christ upon it . Some passages therein are inserted which were delivered in another order , and on other Scriptures , and some likewise which were delivered in other places , and on other occasions ; which yet being pertinent to the series of the discourse , I thought might justly seeme as naturall parts , and not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ incoherent and unsuteable pieces . Such errors as have escaped in the presse , and the unfitnesse of some of the Titles of the Pages ( which in my farre absence from the presse , while most of the booke was under it , were ordered by others who attended upon it ) I shall desire thee courteously to passe by : those greater slips which may haply perturbe the sense , I have noted together . So submitting my poore labours to thy favourable Censure , and commending thee to the Blessing of God. I rest . E. R. A Table of the Contents . CHrist Iesus the summe of Holy Scriptures . Pag. 1 The Ordination of Christ unto his Kingdome . 6 The Qualifications of Christ for his Kingdome . 7 The Qualitie of Christs Kingdome . 9 How the will is drawen unto Christ. 11 Subjection unto the Kingdome of Christ. 12 How Christ is a Lord to his people , and to his fore-fathers . 17 The right hand of God. 22 Christs sitting at Gods right hand noteth , 1 His glorious Exaltation . 23 All strength from his exciting and assisting grace . 25 2 His accomplishing all his workes on earth . 29 3 The actuall Administration of his Kingdome . 33 4 The giving of gifts unto men . 34 The Arke how a Type of Christ. 35 How the Spirit was given before Christ , and how after . 37 The difference was in the Manner of his mission . pag. 39. The difference was in the Subjects to whom hee was sent . pag. 39. The difference was in the Measure of his grace in regard of knowledg . p. 42 The difference was in the Measure of his grace in regard of strength . p. 42 The Reason of the Spirits Mission . How the Spirit is a comforter to the Church . 43 1 By being our Advocate and how . 44 2 By representing Christ absent to the soule . 47 3 By a sweete and fruitfull illumination .   4 By unspeakable and glorious joy . 48 How the Spirit worketh this joy in the heart . 49 By his Acts of Humbling . By his Acts of Healing . By his Acts of Renewing . By his Acts of Preserving . By his Acts of Fructifying . By his Acts of Sealing . Enmitie against Christ in all his Offices . 56 Grounds of misperswasion touching our love to Christ : 1 The countenance of Princes and publick Laws . 59 2 The Rules of tradition and education . 60 3 Selfe love , and furtherance of private ends . 61 4 An Historicall assurance of his being now in glory . 66 5 A false and erronious love to his ordinances . 68 True love unto Christ is grounded on the Proportion that is in him to our soules . 69 True love unto Christ is grounded on the Propriety that our soules have unto him . 69 This true love will manifest it selfe , 1 In an universall extent to any thing of Christ his Spirit . 71 1 In an universall extent to any thing of Christ his Ordinances . 71 1 In an universall extent to any thing of Christ his Members . 71 2 In a right manner it is love Incorrupt . 74 2 In a right manner it is love Superlative . 74 2 In a right manner it is love Vncommunicated . 74 3 In the genuine effects thereof Vniversall obedience . 75 3 In the genuine effects thereof Chearefull suffering . 75 3 In the genuine effects thereof Zeale of his glory . 76 3 In the genuine effects thereof Longing after his appearance . 77 The continuance and limitation of Christs Kingdome . 77 The stability of the Church grounded upon An unalterable Decree . 79 The stability of the Church grounded upon A free gift of God to Christ. 80 The stability of the Church grounded upon A growing Nature of its owne . 81 Papall Monarchy raised upon inevident presumptious . 82 The stability of the Church a ground of comfort against the violence of the enimy . 89 The present inconsummatenesse of Christs victories over his Enemies , with the reasons of it . 91 Gods patience hath fixed bounds . 93 The wicked shall bee punished by Gods immediate power . 98 The easinesse of Christs victorie over his Enemies . 108 The folly of nature to Iudge of God or our selves by things in the present . 110 The punishment of the wicked bringeth order and beauty on the face of the World. 113 What it is to bee under Christs feete . 114 Christ suffereth in the sufferings of his Church . 115 Christs Triumph over his enemies , and the comforts thereof to us . 118 Footstoole noteth Shame . 122 Footstoole noteth Burden . 123 Footstoole noteth Recompence . 124 Footstoole noteth Vsefulnesse . 126 The Gospell with the Spirit is full of power and strength : 135 1 Towards those that are saved , in their Conversion . 137 1 Towards those that are saved , in their Iustification . 140 1 Towards those that are saved , in their Sanctification . 141 1 Towards those that are saved , in their Perseverance . 142 1 Towards those that are saved , in their Comforts . 143 1 Towards those that are saved , in their Temporall blessings . 144 2 Towards those that perish in Convincing them . 145 2 Towards those that perish in Affrighting them . 150 2 Towards those that perish in Iudging them . 151 2 Towards those that perish in Ripening their sinnes . 153 2 Towards those that perish in Enraging them . 153 2 Towards those that perish in Altering them . 155 The Gospell to bee preached with authoritie . 156 The Gospell to bee received in the power thereof . 157 The Gospell onely able to hold up in extremities . 158 No acquaintance with God but in the Gospell . 159 The Gospell is not sent in vaine . 161 The Gospell with the Spirit is full of glory . 162 1 In regard of Author of it . 165 The Gospell a mystery unsearchable by humane reason . 167 Contempt of the Gospell preached is contempt of Christ in his glory . 171 Expect to heare Christ speaking from heaven in his word . 173 2 In the promulgation thereof . 176 Evangelicall knowledge the measure of grace . 179 3 In the matters therin contained . 180 His Wisedome , Goodnesse , Power , Grace , Kingdome . 182 Gods glory can no where bee looked on with comfort but in Christ. 184 4 In ends and purposes for which it serveth . 186 To illighten the conscience . 187 To bee a ministration of righteousnesse . 189 To bee a ministration of life . 190 To bee a spirituall Iudge in the heart . 191 To bee an abiding ministration . 192 To enoble the heart , 195 With Magnanimity . 196 With Fortitude . 198 With Lustre and majesty . 200 With Liberty and joy . 201 The dispencers of the Gospell are therein to use Libertie . 201 The dispencers of the Gospell are therein to use Sinceritie . 205 The Gospell to bee received with all honor and acceptation . 208 And to bee adorned in a suteable conversation . 214 Wee adorne the Gospell of Christ. 1 When wee set it up in our hearts as our onely rule . 216 2 When wee walke in fitting obedience thereunto . 219 3 When wee continue therein . 219 4 VVhen wee hold it in the unitie of the Spirit . 221 5 VVhen wee seriously seeke the knowledge of Christ and heaven in it . 222 6 VVhen wee make it our onely Altar of refuge in trouble . 223 Christ in the ministery of his Gospell is full of care over his Church . 228 This care seen in his Love. 233 Studie & inquisitivenesse . 233 Constancy & continuance . 234 Emptying of himselfe . 235 Laying downe his life .   Grace and Spirit . 236 Preparations for the future .   The effects of his care Food . 237 The effects of his care Guidance .   The effects of his care Health . 238 The effects of his care Comfort . 239 The effects of his care Protection .   The grounds of this care . Hee is our Kinsman . 240 Hee is our Companion . 241 Hee is our Head.   Hee is our Advocate . 242 Hee is our Purchaser . 244 A right Iudgement of God in Christ doth much strengthen faith . 245 The Gospell is Christs owne strength . 249 Christ then is to bee preached and not our selves , 250 With Authoritie . 254 With Wisedome . 254 With Meeknesse . 256 With Faithfulnesse . 256 Christ preached is to bee received , 257 With Faith. 257 With Love. 259 With Meeknesse . 259 Gods ordination gives life and majesty to his ordinances . 260 There is a naturall Theologie , no naturall Christianitie . 261 Gods Iudgement unsearchable in hiding the Gospell from former ages . 262 The Gospell an heavenly invitation unto mercy . 263 The Gospell not to bee preached but by those that are sent . 264 Three things requisit to an ordinary mission Gods providence casting upon the meanes . 265 Three things requisit to an ordinary mission Meete qualification of the person sent Fidelity . 265 Three things requisit to an ordinary mission Meete qualification of the person sent Ability . 268 Three things requisit to an ordinary mission Ecclesiasticall ordination by imposition of hands . 269 The Church of the Iews was the chiefe Metropolitan Church . 269 The calling of the gentiles to be Daughters of that Mother Church , 271 The Church is the seate of saving Truth . 273 The office of the Church concerning Holy Scriptures . 275 The stabilitie of the Church , with the grounds thereof . 278 VVhether the Church may faile . 281 VVhether the Church bee alwayes visible . 282 Christs Kingdome is a Hated Kingdome . 284 Christ hath enemies there where his Kingdome is set up 286 Christs Kingdome stronger than all adverse opposition . 287 Christs Kingdome quiet in the mids of enemies . 290 The faithfull are Christs owne people , By a right of Donation . 296 By a right of Purchase 297 By a right of Conquest . 297 By a right of Covenant . 297 By a right of Communion . 298 VVee may belong unto Christ by Externall profession . 299 VVee may belong unto Christ by Reall Implantation . 299 Christ bringeth selfe-evidencing properties into the soule . 300 Christs proprietie to us the ground of his Caring for us . 305 Christs proprietie to us the ground of his Purging of us . 306 Christs proprietie to us the ground of his Sparing of us . 307 Christs proprietie to us the ground of his Praying of us . 307 Christs proprietie to us the ground of his Teaching of us . 308 Christs proprietie to us the ground of his chastising us in mercy 308 Christs people militarie men . 308 Satans wayes and Methodes of assaulting the Church . 309 Christs people are willingly subject unto him . 312 By nature men are utterly unwilling . 312 Apt to charge the wayes of God as Grievous . 313 Apt to charge the wayes of God as Vnprofitable .   Apt to charge the wayes of God as Vnequall . 314 The Spirit of Bondage compelleth many to unwilling services . 314 The power of the word in naturall men worketh a velleitie or incomplete will. 315 Willingnesse in Christs people wrought by the Evidence and sense of their naturall estate . 320 Willingnesse in Christs people wrought by the Spirituall illumination of minde . 321 Willingnesse in Christs people wrought by the Com●union and adspiration of the Spirit 324 Willingnesse in Christs people wrought by the Apprehension of Gods deare Love. 324 Willingnesse in Christs people wrought by the Beauty and pretiousnesse of heavenly promises . 325 Willingnesse in Christs people wrought by the Experiences of peace , comfort , and security in Gods wayes . 326 Willingnesse in Christs people wrought by the Beauty of holinesse . 327 Such as the will is such is the service . Because the will is the first mover . 328 Because God esteemeth himselfe most honoured thereby . 330 Whether those who are truly Christs people may not have feares and unwillingnesse in his service ▪ 330 1 They may have a feare of Suffering Gods wrath . 331 1 They may have a feare of Of medling with his service . 331 2 They may have deadnesse , wearinesse , and a mixture of unwillingnesse in his service , 332 From the Strength of corruptions . 333-334 From the Weaknesse of graces . 333-334 From the Importunitie of Temptations . 333-334 From the Weight of some fresh sinne . 333-334 From the Spirituall desertions . 333-334 3 Yet still their wills are sincerely carried towards God. 335 Christs people are made willing to obey him by an act of power . 337 The ground hereof is the universall fleshlinesse and reluctancy of the will naturally against grace . 344 The more earnest should wee bee to serve Christ when wee are his . 347 Holinesse a glorious and beautifull thing . 349 In regard of the Author of it . 351 In regard of the Nature of it . 352 Properties of it , Rectitude . 354 Properties of it , Harmonie . 354 Properties of it , Maturitie . 356 Properties of it , Indeficiency . 357 In regard of the Operations of it . 357 All Christs people are Priests unto God. 359 Holinesse the character of Christs subjects . 359 None willing to come to Christ till they see beauty in his service . 363 Multitudes borne unto Christ by the Gospell . 365 Whether universality and visible pompe bee a note of the Church . 369 All Christs subjects are withall his Children . 374 And should expresse the affections of Children . 376 The Birth of a Christian is a heavenly worke . 377 Therefore the seed must bee received with heavenly affections . 379 Therefore wee must looke unto God in his Ordinances . 380 The Birth of a Christian a secret and undiscerned worke . 380 The Birth of a Christian is a sudden Birth . 381 How the Lord sweareth . 384 VVhy the Lord confirmed the priesthood of Christ by an oath . 385 Christs solemne Ordination unto the office of a Priest. 387 Which is the foundation of all the Churches Comfort , 388 in regard of Christs Fidelity . 390 in regard of Christs Mercy . 391 in regard of Christs Power . ibid. in regard of Christs Propriety . ibid. in regard of Christs Sympathy . 393 in regard of Christs Consanguinity . ibid. How God is said to repent . 393 Whether God hath repented him of the law . 395 Why the Covenant of Grace is immutable 398 What a priest is . 402 Grounds tending to discover the necessity of a priest for man. 403 A discovery of that necessity , 408 With the Application thereof . 411 Qualifications of the person which was to be our Priest. 416 He was to bee all in the unity of one Person . 420 a Mediator , 417 a Surety , 418 a Sacrifice , ibid. an Altar . 419 Wherein the Acts of Christs Priesthood consisted , namely , Oblation . 424 Wherein the Acts of Christs Priesthood consisted , namely , Intercession . 424 Christs will made his death a Sacrifice . 425 Christs Intercession or Appearing in Heaven for us . 428 Christs death did merit , and his life conferre Redemption . 429 Wherein Christs Intercession consisteth . 431 No Mediators of Intercession . 433 The great benefits which come to us by Christs Intercession . 434 What is the fruit and vertue of Christs Priesthood , namely , Satisfaction for our debt , 438 What is the fruit and vertue of Christs Priesthood , namely , Acquisition of our inheritance . 438 An Explication of the Doctrine of justification by righteousnesse imputed . 440 How Christ being innocent might justly suffer the punishment of our sinnes . 444 1. God may cast paines upon an innocent person . 445 2. It is not against generall equity for one to suffer anothers sinne . 446 3. This Equity in the present case is , that all parties are both Willing and 446 3. This Equity in the present case is , that all parties are both Glorified . 446 4. In the innocent person thus suffering as a sacrifice for the nocent is required , 1. An intimate conjunction with him that is nocent . 447 2. A full dominion over that from which in suffering he parteth . 448 3. A strength to breake through the sufferings . 449 How sinne thus punished may be said to be pardoned . 449 A double use of the doctrine of Righteousnesse imputed . Selfe-deniall . 450 A double use of the doctrine of Righteousnesse imputed . Confidence . 452 Redundancie of Christs merit , purchasing for us Immunity from evils . 455 Redundancie of Christs merit , purchasing for us Priviledge of Vnion with him whence our Vnction , 456 Redundancie of Christs merit , purchasing for us Priviledge of Vnion with him whence our Adoption , 456 Redundancie of Christs merit , purchasing for us Priviledge of Vnion with him whence our Exaltation . 456 Duties growing out of the consideration of Christs priesthood . 457 Of Melchisedek his Person , Order , Bread and VVine , Benediction , Tithes , Genealogie . 461 Christ is a King of Righteousnesse . 465 Christ is a King of Canaanites . 467 VVhere Christ is a King of Righteousnesse , he is a King of Peace . 469 Christs forwardnesse to meete and to blesse his people . 471 Christ a Comforter and Refresher of his people . 472 Christ a Receiver of Homage and Tribute . 473 Liberall maintenance due unto the Ministers of the Gospell . 475 Christs priesthood is everlasting . 482 VVhy the Lord is said to be at the Right Hand of his Church . 485 Christs enemies kings . 487 All praise and honour to bee given unto God for the Power and Office of Christ. 489 Christ is present and prepared to defend his people from their enemies . 491 Christ in his appointed time will utterly overthrow his greatest enemies . 493 Satans enmitie is in Tempting . 494 Satans enmitie is in Accusing . 495 How the Spirit of judgement overcommeth corruptions . 495 How Christ overcommeth his potent adversaries in the world . 498 There is a constituted time wherein Christ will be avenged of his enemies . 502 1. VVhen sinne is growne to its fulnesse , 503 which is knowne by its Vniversality , 504 which is knowne by its Impudence , 504 which is knowne by its Obstinacie . 504 2. VVhen the Church is throughly humbled and purged . 506 3. VVhen all humane hopes and expectations are gone . 506 Christs victories are by way of pleading and disceptation . 509 A torrent of curses betweene man and Salvation . 515 The Necessity of Christs Sufferings . 522 The Greatnesse and Nature of Christs Sufferings . 521 , 522 The Power , and vertue of Christs Resurrection . 524 AN EXPOSITION OF THE HVNDRETH AND TENTH PSALME . PSALME 110. vers . 1. The Lord said unto my Lord , Sit thou at my right hand ; untill I make thine enemies thy footstoole . CHRIST IESVS the Lord is the Summe and Center of all divine revealed truth , neither is any thing to be preached unto men , as an object of their faith , or necessary element of their salvation , which doth not , some way or other , either meete in him , or refer unto him . All Truths , especially divine , are of a noble and pretious nature ; and therefore whatsoever mysteries of his Counsell God hath been pleased in his Word to reveale , the Church is bound in her ministerie to declare unto men . And Saint Paul professeth his faithfulnesse therein , I have not shunned to declare unto you all the Counsell of God. But yet all this Counsell ( which elsewhere he ca●s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the testimonie of God ) he gathers together into this one conclusion , I determined not to know any thing amongst you , that is , in my p●eaching unto you to make discovery of any other knowledge , as matter of consequence or faith , but onely of Iesus Christ , and him crucified . And therefore Preaching of the Word is called preaching of Christ , and Ministers of the Word , Ministers of Christ , and learning of the Word , Learning of Christ , because our Faith , our Workes , and our Worship ( which are the three essentiall elements of a Christian , the whole dutie of man , and the whole will of God ) have all their foundation , growth , end , and vertue only in and from Christ crucified . There is no fruit , weight , nor value in a Christian title , but only in and from the death of Christ. The Word in generall is divided into the Old and New Testament , both which are the a same in substance , though different in the manner of their dispensations , as Moses veild differ'd from himselfe unveild . Now that Christ is the substance of the whole New Testament , containing the Historie , Doctrine , and Prophesies of him in the administration of the latter ages of the Church , is very manifest to all . The old Scriptures are againe divided into the Law and Prophets ( for the historicall parts of them doe containe either typicall prefigurations of the Evangelicall Church , or inductions and exemplary demonstrations of the generall truth of Gods justice and promises , which are set forth by way of Doctrine and Precept in the Law and Prophets . ) Now Christ is the summe of both these , they waited upon him in his transfiguration , to note that in him they had their accomplishment . First , for the Law , hee is the substance of it , hee brought Grace to fulfill the exactions , and Truth to make good the prefigurations of the whole Law. The ceremoniall Law he fulfilled and abolished , the morall Law hee fulfilled and established ; that his obedience thereunto might be the ground of our righteousnesse , and his Spirit and grace therewith might bee the ground of our Obedience . And therefore it is called the Law of Christ. 2 For the Prophets , he is the Summe of them too , for to him they give all witnesse . He is the Author of their Prophesies , they spake by his Spirit ; and he is the object of their Prophesies , they spake of the grace and salvation which was to come by him . So that the whole Scriptures are nothing else but a Testimonie of Christ , and faith in him , of that absolute and universall necessitie which is laid upon all the world to beleeve in his name . It is not onely necessitas praecepti , because wee are thereunto commanded , but necessitas medii too , because he is the onely Ladder betweene earth and heaven , the alone mediator betweene God and man , in him there is a finall and unabolishable covenant established , and there is no name but his under heaven by which a man can be saved . In consideration of all which , & for that I haue formerly discovered the Insufficiency of any either inward , or outward principle of mans happinesse , save only the Life of Christ , I have chosen to speake vpon this Psalme , and out of it to discover those wayes , whereby the Life of Christ is dispenced & administred towards his Church . For this Psalme is one of the cleerest and most compendious prophesies of the Person and Offices of Christ in the whole Old Testament , and so full of fundamentall truth , that I shall not shunne to call it Symbolum Davidicum , the Prophet Davids Creed . And indeed there are very few , if any , of the Articles of that Creed , which we all generally professe , which are not either plainely expressed , or by most evident implication couched in this little modell . First , the Doctrine of the Trinitie is in the first words ; The Lord said unto my Lord. There is Iehovah the Father , and My Lord , the Sonne , and the sanctification or consecration of him , which was by the Holy Ghost ; by whose fulnesse he was anointed unto the Offices of King and Priest , for so our Saviour himselfe expounds this word Said , by the sealing & sanctification of him to his office , Ioh. 10.34 , 35 , 36. Then wee have the Incarnation of Christ , in the word , My Lord , together with his dignitie and honor above David ( as our Savior himselfe expounds it , Matth. 22.42.45 . ) Mine , that is , my Sonne by descent and genealogie after the flesh , and yet my Lord too , in regard of a higher sonship . We have also the S●fferings of Christ , in that he was consecrated a Priest , v. 4. to offer up himselfe once for all , and so to drinke of the brooke in the way . Wee have his Eluctation and conquest over all his enemies , and sufferings , his resurrection , he shall lift up his head , his Ascension and Intercession , sit thou on my right hand . And in that is comprised his Descent into Hell by S. Pauls way of arguing , That he ascended , what is it but that hee descended first into the lower parts of the earth ? Eph. 4.9 . Wee have a Holy Catholick Church , gathered together by the Scepter of his Kingdome , and holding in the parts thereof a blessed , and beautifull Communion of Saints , The Lord shall send forth the Rod of thy strength out of Sion ; Rule thou in the midst of thine enemies . Thy people shall be willing in the day of thy power in the beauties of holinesse , from the wombe of the morning , thou hast the dew of thy youth . Wee have the last Iudgment , for all his enemies must bee put under his feete , ( which is the Apostles argument to prove the end of all things , 1 Cor. 15.25 . ) and there is the day of his wrath , wherein he shall accomplish that judgment over the heathen , and that victorie over the Kings of the earth , ( who take counsell and bandie themselves against him , ) which he doth here in his word beginne . We have the Remission of sinnes , comprised in his Priesthood , for hee was to offer Sacrifice for the remission of sinnes , and to put away sinne by the Sacrifice of himselfe , Eph. 1.7 . He. 9.26 . Wee have the Resurrection of the Bodie , because he must subdue all his enemies under his feete , and the last enemie to bee subdued is death , as the Apostle argues out of this Psalme , 1 Cor. 15.25 , 26. And lastly , wee haue life everlasting , in the everlasting merit and vertue of his Priesthood , Thou art a Priest for ever after the order of Melchisedek , and in his sitting at the right hand of God , whither he is gone as our forerunner , and to prepare a place for us , Heb. 6.20 . Ioh. 14.2 . and therefore the Apostle from his sitting there , and living ever inferreth the perfection and certaintie of our salvation , Rom. 6.8.11 . Rom. 8.17 . Eph. 2.6 . Col. 3.1 , 2 , 3 , 4. 1 Cor. 15.49 . Phil. 3.20 , 21. 1 Thess. 4.14 . Heb. 7 , 25. 1 Ioh. 3.2 . The Summe then of the whole Psalme , ( without any curious or artificiall Analysis , wherein every man according to his owne conceite and method will varie from other ) is this ; The Ordination of Christ unto his Kingdome , together with the dignitie , and vertue thereof , v. 1. The Scepter or Instrument of that Kingly power , v. 2. The strength and successe of both , in recovering , maugre all the malice of enemies , a Kingdome of willing subjects , and those in multitudes unto himselfe , v. 2 , 3. The Consecration of him unto that everlasting Priesthood , by the vertue & merit whereof he purchased this Kingdome to himselfe , v. 4. The Conquest over all his strongest , and most numerous adversaries , v. 5 , 6. The proofe of all , and the way of effecting it , in his sufferings and exaltation . Hee shall gather a Church , and hee shall confound his enemies , because for that end he hath finished , & broken through all the sufferings which hee was to drinke of , and hath lifted up his head againe . Vers. 1. The Lord said unto my Lord , Sit thou at my right hand , untill I make thine enemies thy footstoole . Here the Holy Ghost beginnes with the Kingdome of Christ , which hee describeth and magnifieth ; ● By his unction and obsignation thereunto , The Word or Decree of his Father . The Lord said . 2 By the Greatnesse of his person in himselfe , and yet neernesse in bloud and nature unto us . My Lord. 3 By the Glorie , power , and heavenlinesse of this his Kingdome , for in the administration thereof he sitteth at the right hand of his Father . Sit thou at my right hand . 4 By the Continuance and Victories thereof . Vntill I make thy foes thy footstoole . The Lord said . Some read it , certainly or assuredly said , by reason of the affinity which the originall word hath with Amen ( from which it differs onely in the transposition of the same radicall letters . ) Which would afford this observation by the way ; That all which Gods saies of or to his Sonne is very faithfull & true . For which cause the Gospell is by speciall Emphasis called , The Word of Truth , Eph. 1.13 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A faithfull saying , worthy of all acceptation , 1 Tim. 1.15 . Or most worthy to be beleeved , and embraced . ( For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being applied unto the Gospell , signifie , Ioh. 1.12 . Ioh. 3.33 . Act. 17.11 . Being opposite unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Act. 13.46 . ) But the principall thing here to bee noted is , The Decree , appointment , Sanctification , and sealing of Christ unto his Regall Office. For the Word of God in the Scripture signifies his Blessing , Power , P●easure , Ordination . Man liveth not by bread alone but by every word which proceedeth out of the mouth of God , Matth. 4.4 . That is , by that command which the creatures have received from God to nourish by , that Benediction and Sanctification which maketh every Creature of God good unto us , 1 Tim. 4.5 . Gods saying is ever doing something , his words are operative , and carry an unction and authoritie along with them . Whence we may note , That Christs Kingdome belongs to him not by usurpation ; intrusion , or violence , but legally , by order , decree , investiture from his Father . All Kings raigne by Gods providence , but not alwayes by his approbation . They have set up Kings but not by mee ; they have made Princes , and I knew it not , Amos 8.4 . But Christ is a King both by the providence , and by the Good will and immediate Consecration of his Father . He loveth him & hath given all things into his hand , Ioh. 3.35 . He judgeth no man , but hath committed all judgment to his Sonne , Ioh. 5.22 . That is , hath entrusted him with the oeconomie and actuall administration of that power in the Church , which originally belonged unto himselfe . He hath made him to be Lord and Christ , Act. 2.36 . Hee hath ordained him to bee Iudge of quicke and dead , Act. 10.42 . Hee hath appointed him over his owne house , Heb. 3.2.6 . He hath crowned him & put all things in subjection under his feete , Heb. 2.7 , 8. Hee hath highly exalted him , and given him a name above every name , Phil. 2.9 . Therefore hee calleth him My King , set up by him upon his owne holy hill , and that in the vertue of a solemne decree , Psal. 2.6 , 7. But wee must here distinguish betweene Regnum naturale , Christs naturall Kingdom which belongeth unto him as God coessentiall , and coeternall with his Father : and Regnum oeconomicum , his Dispensatory Kingdom , as he is Christ the Mediator , which was his , not by Nature , but by Donation and unction from his Father , that hee might be the Head of his Church , a Prince of Peace & a King of Righteousnesse unto his people . In which respect he had conferr'd upon him all such meete qualifications as might fit him for the dispensation of this Kingdome . 1 God prepared him a Bodie , or a Humane nature , Heb. 10.5 . and by the grace of personall and Hypostatica●l union caused the Godhead to dwell Bodily in him , Col. 2.9 . 2 He anointed him with a fulnesse of his Spirit ; not such a fulnesse as Iohn Baptist and Stephen had , Luk. 1.15 . Act. 7.55 . which was still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fulnesse of a measure or vessel , a fulnesse for themselves only , Eph. 4.7 . 1 Cor. 12.11 . Rom. 1● . 3 . But a fulnesse without measure , like the fulnesse of light in the Sun , or water in the Sea , which hath an unsearchable sufficiency and redundancie for the whole Church , Ioh. 3.34 . Eph. 3.8 . Mal. 4.2 . So that as hee was furnished with all Spirituall Endowments of Wisedome , judgment , power , love , holinesse , for the dispensation of his owne Office , Esai . 11.2.61.1 . So from his fulnesse did there runne over a share and portion of all his graces unto his Church , Ioh. 1.16 . Col. 2.19 . 3 He did by a solemne and publike promulgation proclaime the Kingdome of Christ unto the Church , and declare the decree , in that heavenly voice which came unto him from the excellent glorie , This is my beloved Son in whom I am well pleased , heare yee him , Psal. 2.7 . Matth. 3.17.17.5 . 2 Pet. 1.17 . 4 Hee hath given him a Scepter of Righteousnesse , & hath put a sword in his mouth and a rodde of iron in his hand , made him a Preacher and an Apostle , to reveale the secrets of his bosome , and to testifie the things which hee hath seen and heard , Heb. 1.8 . Revel . 1.16.2.16 . Psal. 2.9 . Esai . 16.1 . Heb. 3.1 . Ioh. 1.18 . Ioh. 3.11 , 12.32 , 34. 5 Hee hath honoured him with many Ambassadors , and servants to negotiate the affaires of his Kingdome , some Apostles , and some Prophets , and some Evangelists , and some Pastors and teachers , for the perfecting of the Saints , for the worke of the Ministerie , and for the Edifying of his Bodie , 2 Cor. 5.20 . Eph. 4.11 , 12. 6 Hee hath given him the soules and consciences of men even to the uttermost parts of the earth for his possession , and for the territories of his Kingdome , Psal. 2.8 . Ioh. 17.6 . 7 Hee hath given him a power concerning the Lawes of his Church . A power to make Lawes , the Law of Faith , ( as S. Paul cals it , Rom. 3.27 . ) Mark. 16.15 , 16. A power to expound Lawes , as the morall Law , Matt. 5. A power to abrogate Lawes , as the Law of Ordinances , Col. 2.14 . 8 Hee hath given him a power of judging and condemning enemies , Ioh. 5.27 . Luk. 19.27 . Lastly , hee hath given him a power of remitting sinnes , and sealing pardons , which is a roiall prerogative , Matth. 9.6 . Ioh. 20.23 . And these things belong unto him as hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well Man as God , Ioh. 5.27 . For the workes of Christs mediation were of two sorts . Opera ministerii , workes of service , and ministerie , for he tooke upon himselfe the forme of a servant , and was a Minister of the Circumcision , Phil. 2.8 . Rom. 15.8 . and Opera Potestatis , workes of Authoritie and government in the Church . All power is given unto me in heaven and earth , Matth. 28.18 . The Qualitie of this Kingdome is not Temporall or Secular , over the naturall lives or civill negotiations of men ; He came not to be ministred unto , but to minister , his Kingdome was not of this World , he disclaimed any civill power in the distribution of lands and possessions , he with-drew himselfe from the people when by force they would have made him a King , and himselfe , that in this point hee might give none offence , payed tribute unto Cesar , Matth. 20.28 . Ioh. 18.36 . Luk. 12.13 , 14. Ioh. 6.15 . Matth. 17.27 . But his Kingdome is Spirituall , and heavenly over the soules of men , to binde and loose the conscience , to remit and retaine sinnes , to awe and over-rule the hearts , to captivate the affections , to bring into obedience the thoughts , to subdue and pull downe strong holds , to breake in pieces his enemies with an iron rod , to hew and slay them with the words of his mouth , to implant fearfulnesse and astonishment in the hearts of hypocrites , and to give peace , securitie , protection and assurance to his people . The way wherby hee enters upon his Kingdome is ever by way of Conquest . For though the Soules of the Elect are his , yet his enemies have the first possession , as Canaan was Abrahams by Promise , but his seeds by Victorie . Not but that Christ proclaimes peace first , but because men will not come over nor submit to him without warre . The strong man will not yeeld to bee utterly spoiled and crucified upon termes of peace . Hence then wee may first learne the great Authoritie and Power of this King , who holds his Crowne by immediate tenure from heaven , and was after a more excellent manner than any other Kings therunto decreed and anointed by God himselfe . Much then are they to blame who finde out wayes to diminish the Kingdome of Christ , and boldly affirme , that though a King hee could not but bee , yet hee might have been a King without a Kingdome , a King in personall right , without subjects or territories to exercise his regall power in ; A King onely to punish enemies , but not a King to governe or to feed a people . But shall God give his Sonne the uttermost parts of the earth for his possession , and shall men withhold it ? shall God give men unto Christ ( Thine they were & thou gavest them unto me . Ioh. 17.6 . ) and shall they detaine themselves from him ? what is it that he gives unto his Sonne but the soules , the hearts , the very thoughts of men to bee made obedient unto his Scepter ? 2 Cor. 10.5 . and shall it then bee within the compasse of humane power to effect , as it is in their pride to maintaine , fieri posse ut nulla sit Ecclesia ? We know one principall part of the Kingdome and power of Christ is to cast downe imaginations , and every high thing that exalteth it selfe against the knowledge of God , and that not onely unto conviction , but unto obedience , as the Apostle shewes : to send such gifts of the Spirit unto men as should benefit the very Rebellious , that God might dwell amongst them , Psal. 68.18 . for in as much as Christ came to destroy the workes of the devill , that is , sinne ( as the Apostle shewes , 1 Ioh. 3.8 . Ioh. 8.41.44 . ) and in their place to bring in the worke of God , which is faith in him ( for so that grace is frequently stiled , Ioh. 6.29 . Phil. 1.29 . Col. 2.12 . ) Therfore it is requisite that none of Satans instruments , and confederates , such as the hearts of naturall men are , should be to strong for the grace of Christ. But what then , doth Christ compell men against their wills to become subiect unto him ? No , in no wise . He hath ordered to bring them in by a way of voluntarinesse and obedience . And herein is the wisedome of his power seen that his grace shall mightily produce those effects in men , which their hearts shall most obediently and willingly consent unto ; that hee is able to use the proper and genuine motions of second causes to the producing of his owne most holy , wise , and mercifull purposes . As wee see humane wisedome can so order , moderate , and make use of naturall motions , that by them artificiall effects shall be produced ; as in a clock the naturall mo●ion of the weight or plummet causeth the artificiall distribution of houres , and minutes ; and in a mill the naturall motion of the winde or water , causeth an artificiall effect in grinding the corne : How much more then shall the wisedome of Almighty God , whose weaknesse is stronger , and whose foolishnesse is wiser than men , be able so to use , incline and order the wils of men , without destroying either them or their liberty , as that thereby the Kingdome of his Sonne shall be set up amongst them ? so that though there be still an habituall , radicall , fundamentall indetermination and indifferencie unto severall wayes ( unto none of which there can bee a Compulsion ) yet by the secret , ineff●ble , and most sweete operation of the Spirit of grace , opening the eyes , convincing the judgment , perswading the affections , enclining the heart , giving an understanding , quickning and knocking the conscience , a man shall be swayed unto the Obedience of Christ , and shall come unto him so certainely as if he were Drawen , and yet so freely as if he were left unto himselfe . For in the calling of men by the word there is a Trahere , and a Venire . The Father draweth , and the man commeth , Ioh. 6.44 . That notes the efficacie of grace , and this the sweetnesse of grace . Grace worketh strongly , and therefore God is said To Draw , and it worketh sweetly too , and therefore man is said to Come . Againe , from hence wee learne our Dutie unto this King , the honor and subjection which is due unto him . The Father committeth all Iudgment to the Sonne , that is , hath anointed him with the office , and abilities of a King ( for judgment stands for the whole duty of a King. Psal. 72.1 . and is therefore frequently attributed unto the Messias , Esai . 42.1.4 . Ier. 23.5 . Ier. 33.15 . ) And from thence our Saviour inferres that all men should honour the Sonne , even as they honour the Father , Iob. 2.22 , 23. with the same worship , reverence & subjection . For God hath highly exalted him , and given him a name above every name , That at the name of Iesus , that is , unto that holy thing , unto the power and Scepter of that divine Person , which is unto us so comfortably manifested in a name of salvation , Every knee should bow , &c. Phil. 2.9 , 10. This Dutie the Psalmist expresseth by kissing the Sonne . Which denoteth unto us 3 things : I Love. For a kisse is a symbole and expression of love , and therefore used by the primitive Christians in their Feasts of Love , and after prayer unto God , and oftentimes enjoyned by S. Paul as an Expression of Christian Love. Insomuch that it was a proverbiall speech amongst the Heathen , see how these Christians doe love one another . And this is a Dutie which the Apostle requires , under paine of the extremest curse that can light upon a man , to Love the Lord Iesus Christ , 1 Cor. 16.22 . Eph. 6.24 . And if any man , saith our Savior , Loveth Father or mother more than me , he is not worthy of me , or Sonne or Daughter more than me , hee is not worthy of me , Matth. 10.37 . That is , hee is utterly unqualified for the benefit of my mediation . For hee that hath good by me cannot choose but love me , Luk. 7.47 . 2 To kisse in the Scripture phrase noteth * Worship and Service . Let the men that Sacrifice kisse the Calves , Hos. 13.2 . Iob 31.26 , 27. And thus wee finde the foure beasts , and the foure and twentie Elders , and every Creature in heaven and on earth , and under the earth , worshipping the Lambe , and ascribing blessing , honor , glorie , and power unto him , Revel . 5.8.14 . 3 To kisse is an expression of Loialtie and Obedience , thus Samuel kissed Saul when hee had anointed him King over Israel , 1 Sam. 10.1 . And therefore the * Septuagint , and Hierom , and from them our Translators , render the word which signifieth to kisse , by being obedient or ruled by the words of Ioseph , Gen. 41.40 . And this likewise is a dutie which wee owe unto Christ to be obedient to him , to bee ruled by his mouth , and by the Scepter of his mouth , that is , by his word , which is therefore called the Law of Christ , because it hath a binding power in it . Wee are commanded from heaven to heare him , Matt. 17.5 . And that too under paine of a curse , every soule which will not heare that Prophet , shall be destroyed from among the people , Act. 3.23 . Wee should learne therefore to take his Commands as from God , for he speaketh his Fathers words , and in his name , Deut. 18.19 . Ioh. 3.34 . When Ahasuerus Commanded Haman to put on the Crowne upon Mordecai , hee presently executed the Kings pleasure , and honored his greatest enemie , because the King required it : Now God hath made Christ our King , and hath crowned him with honor and Majestie ( as the Apostle speakes ) and requires of us to kisse this his Sonne , and to bow unto his name ; and therefore bee wee what wee will , Princes , or Judges , or great men of the world , ( who rejoyce in nothing more than in the name of wisedome ) this is our Wisedome , and dutie , Psal. 2.10 , 12. It is too ordinary with great men to bee regardlesse of God and of his waies . Yet wee see the wrath of God in his creatures , fire , tempest , pestilence , sword , sicknesse , makes no distinction between them and others , how much lesse will God himselfe make , when all crownes , and scepters , and dignities shall be resigned to him , and all men shall stand in an equall distance and condition before the tribunall of Christ , when no titles of honor , no eminencie of station , no treasures of wealth , no strength of dependencies , no retinue & traine of servants will accompany a man into the presence of the Lamb , or stand betweene him and the judgment of that great day . Wee know hee was a King that feared the presence of a persecuted Prophet , and hee was a Prince that trembled at the preaching of an Apostle in chaines . The word of God cannot bee bound , nor limited , it is the Scepter which his Father hath given him , and wee cannot without opē contestation against God resist his government therein over us . Hee that despiseth you despiseth me , and he that despiseth me , despiseth him that sent me , saith our Saviour . It is Christ himselfe whose Ambassadors wee are , and with whom men have to doe in our ministerie . And hee will have it so : First , For our Peace : If God should speake againe by the Ministerie of Angels , in thunder , and fire ( as he did on mount Sina ) we would quickly call for Moses & Ministers againe , Exod. 20.19 . Secondly , For his owne glorie , that the Excellencie may be of God and not of men , 2 Cor. 4.7 . That it may not be in him that planteth , nor in him that watereth , but in God which giveth the blessing , and increase , 1 Cor. 3.7 . That it may not bee in him which willeth , nor in him which runneth , but in God which sheweth mercy , Rom. 9.16 . That the service , cooperation , and helpe of the Churches joy might bee ours , but the Dominion over mens faith , and the teaching of their inner man might be Christs , 2 Cor. 1.24 . Eph. 4.20 , 21. Very bold therefore and desperate is the contumacie of those men who stand at defiance with the power of Christ speaking in his servants . The Apostle saith , there is no escape left for those who neglect so great salvation , Heb. 2.3 . And yet this is the constant folly and cry of naturall men , We will not have this man to raigne over us . Let us breake their bands asunder , and cast away their cords from us . But First , Every man must be subject to some King , either Christ or sinne ( for they two divide the world , and their Kingdomes will not consist . ) And the subjects of sinne are all slaves and servants , no liberty amongst them , Ioh. 8.34 . Whereas Christ makes all his subjects Kings , like himselfe , Revel . 1.6 . and his is a Kingdome of Righteousnesse , peace , and joy , Rom. 14.17 . Secondly , If men by being the subjects of sinne could keepe quite out from the judgment and Scepter of Christ , it were something : but all men must one way or other be subdued unto him , either as sonnes or as captives , either under his grace , or under his wrath . As I live saith the Lord every knee shall bow to mee , Rom. 14.10 , 11. Hee must bee either a savor of life or of death , either for the rising or the fall of many in Israel , either for a sanctuary or for a stumbling block ; All must either bee saved by him , or judged by him . There is no refuge , nor shelter of escape in any Angle of the World , for his Kingdome reacheth to the uttermost corners of the earth , and will finde out , and fetch in all his enemies . Thirdly , the matter were not great , if a man could hold out in the opposition . But can thine heart endure , or thine hands bee strong , saith the Lord , in the day that I shall deale with thee ? Ezek. 22.14 . What will yee doe in the desolation which shall come from farre ? when you are spoiled what will yee doe ? where will you leave your glory ? what will become of the King whom you served before ? It may bee thy mony is thine idol , and thou art held in thraldome under thine owne possessions . But what will remaine of a mans silver and gold to carry him through the wrath to come , but onely the rust thereof to joyne in judgment against him ? It may bee thou servest the times , and fashions of the world , rejoyceth in thy youth , in the wayes of thy heart , and in the sight of thine eyes : But thou must not rise out of thy grave in thy best cloaths , nor appeare before Christ like Agag gorgeously apparelled . Thou must not rise to play , but to be judged . It may bee thou servest thine owne lust , and anothers beautie ; but what pleasure willt there be in the fire of lust when it shall bee turned into the fire of Hell ? or what beauty wilt thou finde on the left hand of Christ , where the characters of every mans hellish conscience shall bee written in his face ? Thou servest thine owne vainglorie and affectations ; but what good will it bee to bee admired by thy fellow prisoners , and condemned by thy Judge ? In one word , thou servest any of thine owne evill desires ; foolish man , here they command thee , and there they will condemne thee , they are here thy Gods , and they will bee there thy devils . The Second particular in the description of Christs Kingdome is the greatnesse , and neernesse of his person unto David . My Lord. David calleth him my Lord upon a double reason , by a Spirit of Prophesie , as foreseeing his incarnation and nativitie out of the tribe of Iuda , and stock of Iesse ; and so hee was Davids Sonne : and by a Spirit of Faith as beleeving him to be his redeemer , and salvation : and so hee was Davids Lord. A virgin shall conceive and beare a Sonne , there we see his incarnation and descent from David ; and shall call his name Immanuel , God with us , there wee see his Dominion over David . As man so he was his Sonne , and as Mediator so he was his Lord. As Man so he was subject unto Mary his Mother ; and as Mediator so hee was the Lord and Savior of his Mother , Luk. 2.51 . Luk. 1.46 , 47. As Man hee was made for a little while lower than the Angels , that hee might suffer death , but as Mediator , God and Man in one person , so he was made much better than the Angels , all the Angels of God were his subjects to worship him , and his Ministers to waite upon him , Heb. 2.7.9 . Heb. 1.4.6.7 . So then the pronoune Mine , leads us to the Consideration of Christs Consanguinity with David , as he was his Sonne : and of his Dignity above David , as hee was his Lord. From hence wee learne , That though Christ was Man , yet hee was more than a bare man. For jure naturae no Sonne is Lord to his Father ; Domination doth never ascend . There must be something above nature in him to make him his Fathers Soveraigne , as our Savior himselfe argueth from these words , Matth. 22.42 , 45. Christ then is a Lord to his people ; he had Dominion , and was the salvation of his owne fore-fathers . A Lord. ] First , By right of the Creation . For hee is before all things , and by him all things consist , Col. 1.17 . which the Apostle makes the argument of his Soveraignitie . To us there is but one Lord Iesus Christ , by whom are all things and wee by him , 1 Cor. 8.6 . Secondly , By a right of Sonship and Primogeniture , as the chiefe , the first borne , the Heire of all things . Hee is not in the House as Moses was , a Servant , but a Sonne over his owne House , Heb. 3.5 , 6. That is , hee was not a Servant but Lord in the Church , as the Apostle else where gives us the same distinction . We preach Christ Iesus the Lord , and our selves Servants , 2 Cor. 4.5 . For in the Scripture phrase the first borne notes Principality , Excellencie , and Dominion . I will make him , saith God , my first borne , higher than the Kings of the earth , Psal. 89.27 . So in Iob , The first borne of death is the same with the King of terrors , Iob 18.13 , 14. and so the Apostle saith , That the Heire is the Lord of all , Gal. 4.1 . and therefore from his a primogeniture , and designation to the inheritance of all things , he inferreth his preeminence , and honor even above the Angels , Col. 1.18 . Heb. 1.2.4 . Thirdly , By the right of his Vnction , Office , and mediatorship , unto which he was designed by his Father . He was to have in all things the preeminence , For it pleased the Father that in him should all fulnesse dwell , Col. 1. 18 , 19. Where by fulnesse either wee must understand fulnesse of the God head bodily , as the Apostle speakes , Col. 2.9 . Or fulnesse of the Spirit of Grace , which S. Iohn speakes of Iob. 1.16 . Ioh. 3.34 . And in both respects he is a Lord over all : in one , by the Dignity of his Hypostaticall union ; in the other , by the grace of his heavenly unction ; and in both as Mediator , and head in the Church . Therefore the Apostle saith , That God hath made him Lord and Christ , Act. 2.36 . and by the accomplishment of his office , in dying , rising ▪ and reviving he became Lord both of the dead and living , Rom. 14.9 . Revel . 5.12 . And thus he is Lord in two respects : First , A Lord in Power and strength . Power to forgive sinnes ; Power to quicken whom hee will ; Power to cleanse , justifie , and sanctifie ; Power to succor in temptations ; Power to raise from the dead ; Power to save to the uttermost all that come unto God by him ; Power to hold fast his sheepe ; Power to cast out the accuser of the brethren ; Power to put downe all his enemies , and to subdue all things unto himselfe . Secondly , A Lord in Authoritie ; To judge , to anoint , to imploy , to command whom and what hee will. He onely is Lord over our persons , over our faith , over our consciences : To him onely we must say , Lord , save us lest wee perish ; to him onely wee must say , Lord , what will thou have me to doe ? And such a Lord Christ was to his owne fore-fathers . They all did eate of the same Spirituall meate , and all dranke of the same Spirituall drinke , even of that rock which was Christ , 1 Cor. 10.3 , 4. He was the substance of the Ceremonies , the Doctrine of the Prophets , the accomplishment of the Promises , the joy and salvation of Patriarchs and Princes , the desire and expectation of all flesh . The Gospell to us a History , and narration , and therefore delivered by the hand of witnesses ; to them a promise and prediction , and therefore delivered by the hand of Prophets . The Apostles entered into the Prophets Labours , and were servants in the same common salvation , these as sowers , and they as reapers , these as preachers of the seed hoped , and they as preachers of the same seed exhibited . The ancient Iewes then were not saved by bare temporall promises , neither was their faith ultimately fixed upon Ceremonies or earthly things ; but as their preachers had the same Spirit of Christ with ours , so the Doctrine which they preached , the faith and obedience which they required , the salvation which they foretold , was the same with ours . As the same Sun illightens the starres above , and the earth beneath , so the same Christ was the Righteousnesse and salvation both of his fore-fathers , and of his seed . They without us could not be made perfect , that is , ( as I conceive ) their faith had nothing actually extant amongst themselves to perfect it , but received all its forme and accomplishment from that better thing which was provided for , and exhibited unto us . For the Law , that is , the carnall Commandement , and outward Ceremonies therein prescribed , made nothing , no grace , no person perfect ; but the bringing in of a better hope , that is , of Christ , ( who as hee is unto us the hope of glory , so hee was unto them the hope of deliverance , for he alone it is by whom wee draw nigh unto God , ) doth perfect for ever those that are sanctified , Heb. 7.19 . Heb. 10.14 . If Christ then be our Lord wee must trust in him , and depend upon him for all our present subsistence , and our future expectations . For he never faileth those that wait upon him . He that beleeveth in him shall not bee ashamed . And indeed faith is necessary to call Christ Lord. No man can call Iesus Lord but by the Spirit . Because other Lords are present with us , they doe with their own eye oversee , and by their owne visible power order and direct us in their service . But Christ is absent from our senses ; Though I have knowne Christ after the flesh , yet henceforth ( saith the Apostle ) know I him no more . Therefore to feare , and honor , and serve him with all fidelity , to yeeld more absolute and universall obedience to his commands , though absent , though tenderd unto us by the Ministerie of meane and despicable persons , than to the threates , and Scepters of the greatest Princes , to labour that not only present , but absent we may bee accepted of him , to doe his hardest workes of selfe-deniall , of overcomming , and rejecting the assaults of the World , of standing out against principalities , & powers , and spirituall wickednes , of suffering and dying in his service , needs must there bee faith in the hart to see him present by his Spirit , to set to our seale to the truth , authoritie , and Majesty of all his commands , to heare the Lord speaking from heaven , and to finde by the secret and powerfull revelations of his Spirit out of the word to the soule , evident and invincible proofes of his living by the power of God , and speaking mightily in the Ministery of his Word to our consciences . Therefore when the Apostle had said , Wee are absent from the Lord , hee presently addes , We walk by faith , That is , we labor to yeeld all service and obedience to this our Lord , though absent , because by faith ( which giveth presence to things unseen , and subsistence to things that are yet but hoped ) wee know that hee is , and that hee is a rewarder of those that diligently seeke him . And indeed though every man call him Lord , yet no man doth in truth and sincerity of heart so esteeme him , but those who doe in this manner serve him , and by faith walke after him . If I be a Master , saith the Lord , where is my feare ? Malach. 1.6 . It is not every one that saith Lord , Lord , but hee that doth my will , that trembleth at my word , that laboureth in my service , who declares himselfe to be mine indeed . For the heart of man cannot have two Masters , because which way ever it goes , it goes whole and undivided . Wee cannot serve Christ and any thing else which stands in Competition with him : First , because they are Contrary Masters , one cannot bee pleased , or served , without the disallowance of the other . The Spirit that dwelleth in us lusteth to envy , that is , grudgeth , and cannot endure that any service should be done to the Lord. For the Friendship of the World is enmitie against God , Iam. 4.4 , 5. And therefore saith the Apostle , If any man love the World , the love of the Father is not in him ; and the reason is , because they are contrarie principles , and have contrary Spirits , and lusts , and therefore must needs over-rule unto contrary services . Secondly , because both Masters have employments enough to take up a whole man. Satan and the World have lusts to fill the whole head and heart of their most active and industrious servants ; for the Apostle saith , that all which is in the World is lusts . And the heart of man is wholy , or most greedily set in him to doe that evill which it is tasked withall , Eccle. 8.11 . The ( all ) that is in man , all his faculties , all his affections , the whole Compasse of his created abilities , are all gone aside , or turned backward , there is no man , no part in man , that doth any good , no not one , Psal. 14.3.53.3 . Christ likewise is a great Lord , hath much more businesse than all the time , or strength of his Servants can bring about . Hee requireth the obedience of every thought of the heart , 2 Cor. 10.5 . Grace and edification and profit in all the words that proceed out of our mouth , Eph. 4.29 . a respect unto the glory of God in whatsoever workes wee goe about , 1 Cor. 10.31 . The whole soule , body and Spirit should bee Sanctified throughout , and that even till the comming of our Lord Iesus Christ , 1 Thess. 5.23 . Christ hath service much more than enough to take up all the might , strength , studies , abilities , times , callings of all his servants . Businesses towards God and himselfe , worship , feare , Communion , love , prayer , obedience , service , subjection : businesses towards and for our selves , watchfulnesse , repentance , faith , sincerity , sobriety , growth in grace : businesse towards other men as instruments and fellow members , exhortation , reproofe , direction , instruction , mourning , rejoycing , restoring , releeving , helping , Praying , Serving in all wayes of love . So much evill to bee avoided , so many slips and errors to bee lamented , so many earthly members to bee crucified , so much knowledge and Mysteries to bee learned , so many vaine Principles to bee unlearned , so much good to bee done to my selfe , so much service to bee done to my brother , so much glory to bee brought to my Master ; every Christian hath his hands full of worke . And therefore Christ expostulateth it as an absurd thing , to call him Lord , Lord , to professe and ingeminate a verball subjection , and yet not to doe the things which hee requires , Luk. 6.46 . The third thing observed touching the Kingdome of Christ is the Glorie and Power thereof , intimated by his sitting at the Lords right hand . Gods right hand in the Scripture is a Metonymicall expression of the strength , power , majesty and glorie that belongs unto him . This is mine infirmitie , saith the Psalmist , but l will remember the yeares of the right hand of the most high , Psal. 77.10 . Where wee finde Gods power under the metonymie of a right hand , opposed to the infirmitie of his servant . My infirmitie , and weake faith made me apt to sinke under the sense of Gods displeasure , but when I called to minde the experiences of Gods former power in alike distresses , I recollected my Spirits , and was refreshed againe . So the right hand of the Lord is said to spanne , or extend the heavens , Esai . 48.13 . And the Psalmist expresseth the strength and salvation of the Lord by his right hand , Psal. 118.14 , 15 , 16. and his fury is the Cup of his right hand , Hab. 2.16 . And he strengthneth , and helpeth , and upholdeth his people by the right hand of his Righteousnesse , that is , by his Power , and faithfull promises , which in their weaknes strengthens them , in their feare and flagging , helps them , in their sinking and falling upholds them , Esai . 41.10 . So the Psalmist saith of wicked men that their right hand is a right hand of falsehood , Psa. 144.11 . that is , either confidence in their owne power will deceive themselves , or they will deceive others to whom they promise succour and assistance . Therfore Gods right hand is cald the right hand of Majesty , Heb. 1.3 . and the right hand of power , Luk. 22.69 . To sit then at Gods right hand noteth that great Honor , and Judiciarie Office , and plenitude of power , which God the Father hath given to his Sonne ; after his manifestation in the flesh , in his nativity ; and justification by the Spirit , in his resurrection ; he was then , amongst other dignities , received up into glory , 1 Tim. 3.16 . This wee finde amongst those expressions of honor which Salomon shewed unto his Mother that shee sate at his right hand , 1 King. 2.19 . And herein the Apostle puts a great difference betweene Christ and the Leviticall Priests , that they stood daily Ministring , but Christ after his Offering , Sate downe on the right hand of God , Heb. 10.11 , 12. noting two things : First , That Christ was the Lord , and they but Servants , for standing is the posture of a Servant or Minister , Deut. 10.8.17.12 . Ezek. 44.24 . and not sitting , Luk. 17.7 . Secondly , that their worke was daily to bee repeated , wheras Christs was consummate in one offering once for all , after which hee rested or sate downe againe . This fitting then of Christ at the right hand of Majestie and glorie notes unto us first , The great Exaltation of the Lord Christ , whom God hath highly honoured and advanced and given a name above every name . First , his Divine nature , though it cannot possibly receive any intrinsecall improvement or glory ( all fulnesse of glory essentially belonging thereunto ) yet so farre forth as it was humbled , for the oeconomie and administration of his office , so farre it was readvanced againe ; Now he emptied and humbled himselfe , not by putting off any of his divine glory , but by suffering it to be overshaddowed with the similitude of sinfull flesh and to be humbled under the forme of a Servant , as the light of a candle is hidden in a darke and close Lanterne . So that Declaratorily , or by way of Manifestation , he is in that respect magnified at Gods right hand , or as the Apostle speakes , declared to be that Sonne of God by Power in rising from the dead , and returning to his glory againe , Rom. 1.4 . Againe , how ever in Abstracto wee cannot say that the Deitie or Divine nature was exalted in any other sense than by evident manifestation of it selfe in that man who was before despised , and accused as a blasphemer , for that he made himselfe equall with God : yet in Concreto , and by reason of the Communication of properties from one nature to another in the unitie of one person , it is true that as God saved the World by his bloud , and as it was the Prince of life that was crucified , and the Lord that lay in the grave ; so God likewise was in the forme of a servant humbled , and at the right hand of Majestie exalted againe . Secondly , the humane nature of Christ is most highly exalted by sitting at Gods right hand ; for in the right of his Hypostaticall union hee hath an ample and immediate claime to all that glory which might in the humane nature bee conferr'd upon him . So that though during the time of his conversation amongst men , the exigence and oeconomie of the Office which he had for us undertaken made him a man of sorrowes , and intercepted the beames of the Godhead and Divine glorie from the other nature ; yet having finished that dispensation , there was in the vertue of that most intimate association of the natures in one person , a communicating of all glory from the deitie which the other nature was capeable of . For as by the Spirit of Holinesse he was filled with treasures of wisdome and knowledge , and grace , and thereby fitted for the Office of a Mediator , and made the first fruits , the first borne , the heire of all things , the head , and Captaine of the Church ; furnished with a residue and redundancie of the Spirit to sanctifie his brethren , and to make them joynt heirs , and first borne with himselfe ; so by the Spirit of glory is he filled with unmatchable perfections , beyond the capacitie or comprehension of all the Angels of Heaven ; being not onely full of glory , but having in him all the fulnesse of glory , which a created nature joyned to an infinitie and bottomlesse fountaine could receive . From hence therefore wee should learne to let the same minde bee in us which was in Christ , to humble our selves first that wee may bee exalted in due time , to finish our workes of selfe-deniall , and service which wee owe to God , that so wee may enter into our Masters glory . For he himselfe entred not but by a way of bloud . Wee learne likewise to have recourse and dependance on him for all supplies of the Spirit , for all strength of grace , for all influences of life , for the measure of every joynt and member , He is our treasure , our fountaine , our head ; it is his free grace , his voluntarie influence which habituateth and fitteth all our faculties , which animateth us unto a heavenly being , which giveth us both the strength and first act , wherby we are qualified to worke , and which concurreth with us in actu secund● to all those workes which wee set our selves about . As an instrument , even when it hath an edge , cutteth nothing , till it be assisted and moved by the hand of the artificer ; so a Christian when hee hath a will , and an habituall fitnesse to worke , yet is able to doe nothing without the constant supply , assistance , and concomitancie of the grace of Christ , exciting , moving , and applying that habituall power unto particular actions . He it is that giveth us not onely to will but to doe , that goeth through with us , and worketh all our works for us by his grace . Without him wee can doe nothing , all our sufficiencie is from him . But it may bee objected , if wee can doe nothing without a second grace , to what end is a former grace given ? or what use is there of our exciting that grace and gift of God in us which can doe nothing without a further concourse of Christs Spirit ? To this I answer , first , that as light is necessarie and requisite unto seeing , and yet there is no seeing without an eye : so without the assisting grace of Christs Spirit concurring with us unto every holy Dutie , wee can doe nothing , and yet that grace doth ever presuppose an implanted , seminall and habituall grace , fore-disposing the soule unto the said Duties . Secondly , as in the Course of naturall Effects , though God bee a most voluntary Agent , yet in the ordinary Concurrence of a first Cause hee worketh ad modum naturae , measuring forth his assistance proportionably to the Condition and Preparation of the second Causes : so in supernaturall and holy operations ( albeit not with a like certaine and unaltered constancy ) though Christ bee a most voluntary head of his Church , yet usually he proportioneth his assisting and second grace , unto the growth , progresse and radication of those Spirituall habits which are in the soule before . From whence commeth the difference of holinesse , and profitablenesse amongst the Saints , that some are more active , and unwearied in all holy conversation than others , as in the naturall bodie some members are larger , and more full of life and motion than others , according to the different distribution of Spirits from the heart , and influences from the head . This then affords matter enough both to humble us , and to comfort us . To humble us that wee can doe nothing of our selves , that wee have nothing in our selves , but sinne . All the fulnesse of grace is in him , and therefore whosoever hath any must have it from him ; as in the Egyptian famine whosoever had any corn had it from Ioseph , to whom the granaries and treasures of Egypt were for that purpose committed . And this Lowlinesse of heart , and sense of our owne Emptinesse is that which makes us alwayes have recourse to our fountaine , and keepe in favor with our head , from whom wee must receive fresh supply of strength for doing any good , for bearing any evill , for resisting any temptation , for overcomming any enemie . For beginning , for continuing , and for perfecting any Dutie . For though it bee mans heart that doth these things , yet it is by a forraigne and impressed strength ; as it is iron that burnes , but not by its owne nature ( which is cold ) but by the heate which it hath received from the fire . It was not I , saith the Apostle , but that grace of God which was with mee . To comfort us likewise when wee consider that all fulnesse and strength is in him as in an Officer , an Adam , a treasurer and dispencer of all needfull supplies to his people , according to the place they beare in his bodie , and to the exigence and measure of their condition , in themselves , or service in his Church . Sure wee are that what measure soever hee gives unto any , hee hath still a residue of Spirit , nay hee still retaineth his owne fulnesse , hath still enough to carry us through any condition , and according to the difficulties of the service hee puts us upon , hath still wisedome to understand , compassion to pitie , strength to supply all our needs . And that all this hee hath as a mercifull and faithfull depositarie , as a Guardian , and husband , and elder brother , to imploy for the good of his Church ; that he is unto this office appointed by the will of him that sent him , to lose nothing of all that which is given him , but to keepe , and perfect it unto the resurrection at the last day . That God hath planted in him a Spirit of faithfulnesse , and pittie for the cheerfull discharge of this great Office , given him a propriety unto us , made us as neere and deare unto him as the members of his sacred body are to one another ; and therfore whosoever commeth to him , with emptines , and hunger , and faith , he will in no wise cast them out ▪ it is as possible for him to hew off , and to throw away the members of his naturall body , to have any of his bones broken , as to reject the humble and faithfull desires of those that duly waite upon him . Againe , from this Exaltation of Christ in his humane nature wee should learne to keepe our vessels in holinesse and in honor , as those who expect to bee fashioned at the last like unto him . For how can that man truly hope to bee like Christ hereafter , that labors to bee as unlike him here as hee can ? Shall I take the members of Christ , and make them the members of an harlot ? saith the Apostle . So may I say , shall I take the nature of Christ , that nature which he in his person hath so highly glorified , and make it in my person the nature of a devill ? If a Prince should marry a meane woman , would he endure to see those of her neerest kindred , her brethren and sisters live like scullians or strumpets under his owne eye ? Now Christ hath taken our nature into a neerer union with himselfe than marriage ; for man and wife are still two persons , but God and man is but one Christ. Death it selfe was not able to dissolve this union ; for when the soule was separated from the body , yet the Deitie was separated from neither : it was the Lord that lay in the grave , and he that ascended , was the same that descended into the lower part of the earth , Matt. 28.6 . Eph. 4.10 . and shall we then defile this nature by wantonnesse , intemperance , and vile affections , which is taken into so indissoluble an unitie with the Sonne of God ? Christ tooke it to advance it , and it is still by his Spirit in us so much the more advanced , by how much the neerer it comes to that holinesse which it hath in him . We should therefore labour to walke as becommeth those that have so glorious a head , to walke worthy of such a Lord unto all well pleasing , in fruitfulnesse and knowledge ; to walke as those that have received Christ , and expect his appearing againe , Phil. 1.27 . Col. 1.10.2.6.3.4 , 5. Secondly , the sitting of Christ on the right hand of God notes unto us the Consummation of all those Offices which hee was to performe here on the earth for our redemption . For till they were all finished hee was not to returne to his glorie againe . Hee that hath entred into his rest hath ceased from his owne workes , saith the Apostle , Heb. 4.10 . first he was to execute his Office before hee was to enter into his rest . Though he were a Sonne , and so Iure naturali the inheritance were his owne before , yet he was to learne Obedience by the things which hee was to suffer before hee was made perfect againe , Heb. 5.8 , 9. After hee had offered one Sacrifice for sinnes for ever , that is , after he had made such a compleat expiation as should never need bee repeated , but was able for ever to perfect those that are sanctified , hee then sate downe on the right hand of God , expecting till his enemies bee made his footstoole , Heb. 10.12 , 13 , 14. This is the argument our Savior useth when hee prayeth to be glorified againe with his Father ; I have glorified thee on earth , or revealed the glorie of thy truth and mercy to thy Church , I have finished the worke which thou gavest mee to doe , and now O Father glorifie thou me with thine owne selfe , &c. Ioh. 17.4 , 5. Hee humbled himselfe , saith the Apostle , and became obedient to death , even the death of the crosse , wherefore God hath highly exalted him , &c. Phil. 2.8 , 9. Noting unto us the Order of the Dispensation of Christs Offices , some were workes of Ministrie and service in the Office of Obedience and suffering for his Church : Others were workes of power and Majestie in the protection and exaltation of his Church , and those necessarily to precede these . He ought to suffer , and to enter into his glory , Luk. 24.26 , 46. Necessarily I say ; First , by a Necessity of Gods Decree , who had so fore-appointed it , Act. 2.23 , 24. Secondly , by the Necessity of Gods Iustice , which must first be satisfied by obedience , before it could bee appeased with man , or in the person of their head and advocate exalt them to his glory againe , Rom. 3.25 . Rom. 5.10 . Rom. 6.6 , 11. Eph. 2.5 , 6. Thirdly , by the Necessity of Gods Word and will , signified in the predictions of the Prophets , Luk. 24.46 . 1 Pet. 1. 10 , 11. Fourthly , by the Necessity of Christs infinite Person , which being equall with God , could not possibly be exalted without some preceding descent and humiliation . That hee ascended , saith the Apostle , what is it but that hee descended first into the lower parts of the earth , Eph. 4.9 . Therefore it is that our Savior saith , The Spirit should convince the World of Righteousnesse , because hee was to goe to the Father , and should bee seen here no more , Ioh. 16.10 . The meaning of it is , that the Spirit shall in the Ministery of the Word reveale unto those who are fully convinced of their sinfull condition , and humbled in the sense thereof , a treasure of full and sufficient Righteousnesse by my obedience wrought for sinners . And the reason which is given of it stands thus . Our Righteousnesse consists in our being able to stand in Gods presence . Now Christ having done all as our suretie here , went up unto glory as our head and advocate , as the first fruits , the Captaine , the Prince of life , the author of salvation , and the forerunner of his people , so that his going thither is an argument of our justification by him . First , because it is a signe that hee hath finished the worke of our redemption on earth , a signe that hee overcame death , and was justified by the Spirit , from the wrongs of men , and from the curse of the Law. Therefore hee said to Mary after his resurrection , Goe tell my Disciples , I ascend to my Father and your Father , to my God and your God , Ioh. 20.17 . that is , by my death , and victory over it , you are made my brethren , and reconciled unto God againe . Secondly , because hee hath Offices in heaven to fulfill at the right hand of his Father in our behalfe , to intercede , and to prepare a place for us , to apply unto us the vertue of his death and merits . If hee had ascended without fulfilling all Righteousnesse for the Church , hee should have been sent downe , and seen againe , but now , saith he , you see me no more , for by once dying , and by once appearing in the end of the world , I have put away sin by the Sacrifice of my selfe , Heb. 9.26.7.27 . Rom. 6.9 , 10. He was taken , saith the Prophet , from Prison and judgment , to note that the whole debt was payed , and now who shall declare his generation ? That is , hee now liveth unto numberlesse generations , he prolongeth his dayes , and hath already fulfilled Righteousnesse enough to justifie all those that know him or beleeve in him , Esai . 53.8 , 10. Thus wee see that Christs deliverance out of prison , and exaltation at the right hand of God is an evident argument , that he is fully exonerated of the guilt of sinne , and curse of the Law , and hath accomplished all those workes which he had undertaken for our Righteousnesse . And this likewise affords abundant matter both to humble , and to comfort the Church of Christ. To humble us in the evidence of our disabilities , for if we could have finished the workes which were given us to doe , there would have been no neede of Christ. It was weaknesse which made way for Christ. Our weaknesse to fulfill obedience , and that weaknesse of the Law to justifie sinners , Rom. 5.6 . Rom. 8.3 . Heb. 7.18 , 19. All the strength we have is by the power of his might , and by his grace , Eph. 6.10 . 2 Tim. 2.1 . and even this God dispenceth unto us in measure , and by degrees , driving out our Corruptions as he did the Canaanites before his people , by little and little , Exo. 23.30 . because while we are here he wil have us live by faith , and fetch our strength , as we use it , from Christ , and waite in hope of a better condition , and glorifie the patience and forbearance of God who is provoked every day . To comfort us likewise ; First , against all our unavoidable and invincible infirmities ; every good Christian desires to serve the Lord with all his strength , desires to be enriched , to be stedfast , unmoveable , abundant in the worke of the Lord , to doe his will as the Angels in heaven doe it : yet in many things they faile , and have daily experience of their owne defects . But here is all the comfort , though I am not able to doe any of my duties as I should , yet Christ hath finished all his to the full , and therefore though I am compassed with infirmities , so that I cannot doe the things which I would , yet I have a compassionate advocate with the Father , who both giveth and craveth pardon for every one that prepareth his heart to seeke the Lord , though he be not perfectly cleansed , 1 Ioh. 2.2 . 2 Chron. 30.18 , 19. Secondly , Against the pertinacie , and close adherence of our corruptions , which cleave as fast unto us as the very powers and faculties of our soule , as heat unto fire , or light unto the Sunne . Yet sure we are that he who forbad the fire to burne , and put blacknesse upon the face of the Sunne at midday , is able likewise to remove our corruptions as farre from us as he hath removed them from his owne sight . And the ground of our expectation hereof is this , Christ when he was upon the earth , in the forme of a servant accomplished all the Offices of suffering and obedience for us : Therefore being now exalted farre above all heavens , at the right hand of Majestie and glory , he will much more fulfill those Offices of Power which he hath there to doe . Which are by the supplies of his Spirit to purge us from sinne , by the sufficiencie of his grace to strengthen us , by his word to sanctifie and cleanse us , and to present us to himselfe a glorious Church without spot or wrinckle . He that brought from the dead the Lord Iesus , and suffered not death to hold the head , is able by that power and for that reason , to make us perfect in every good worke to doe his will , and not to suffer corruption for ever to hold the members . It is the frequent argument of the Scripture , Heb. 13.20 , 21. Col. 2.12 . Eph. 1.19 , 20. Rom. 6.5 , 6. Rom. 8.11 . Thirdly , against all those firie darts of Satan , wherby he tempteth us to despaire , and to forsake our mercie . If he could have held Christ under when he was in the grave , then indeed our faith would have been vaine , we should be yet in our sinnes , 1 Cor. 15. 17. But he who himselfe suffered , being tempted , and overcame both the sufferings and the temptation , is able to succor those that are tempted , and to shew them mercie and grace to helpe in time of need , Heb. 2.17 , 18. Heb. 4. 15 , 16. Lastly , against death it selfe . For the Accomplishment of Christs Office of redemption in his resurrection from the dead , was both the Merit , the Seale , and the first fruits of ours , 1 Cor. 15.20 , 22. Thirdly , The sitting of Christ on the right hand of his Father noteth unto us the actuall Administration of his Kingdome . Therefore that which is here said sit at my right hand untill I make thine enemies thy footstoole , the Apostle thus expoundeth , He must raigne till he hath put all enemies vnder his feete , 1 Cor. 15.25 . And he therefore died , and rose , and revived , that he might be Lord both of dead and living , namely , by being exalted unto Gods right hand , Rom. 14.9 . Now this Administration of Christs Kingdome implies severall particulars : First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The publication of established Lawes . For that which is in this Psalme called the sending forth of the rod of Christs strength out of Sion , is thus by the Prophets expounded , Out of Sion shall goe forth the Law , and the Word of the Lord from Ierusalem , Esai . 2.3 . Mich. 4.2 . Secondly , The conquering and subduing of subjects to himselfe , by converting the hearts of men , and bringing their thoughts into the obedience of his Kingdome . Ministerially , by the word of reconciliation , and effectually , by the power of his Spirit , writing his Lawes in their hearts , and transforming them into the image of his word from glorie to glorie . Thirdly , Ruling , and leading those whom he hath thus converted in his way , continuing unto their hearts his heavenly voice , never utterly depriving them of the exciting , assisting , cooperating grace of his holy Spirit , but by his divine power giving unto them all things which pertaine unto life and godlinesse , after he had once called them by his glorious power , Esai . 2.2 . Ioh. 10.3 , 4. 1 Cor. 1.4 , 8. Esai . 30.21 . 1 Pet. 2.9 . 2 Pet. 1.3 . Fourthly , Protecting , upholding , succouring them against all temptations and discouragements . By his compassion pittying them , by his power and promises helping them , by his care and wisedome proportioning their strength to their trials . By his peace recompencing their conflicts , by patience and experience establishing their hearts in the hope of deliverance , Heb. 2.17 . Ioh. 16.33 . 1 Cor. 10.13 . 2 Cor. 1.5 . Phil. 4.7 , 19. Rom. 15.4 . Fifthy , Confounding all his enemies . First , Their projects , holding up his Kingdome in the midst of their malice , and making his truth , like a tree , settle the faster , and like a torch , shine the brighter for the shaking . Secondly , Their Persons . Whom he doth here gall and torment by the Scepter of his word , constraining them by the evidence thereof to subscribe to the Iustice of his wrath ; and whom he reserveth for the day of his appearing , till they shall be put all under his feete . In which respect he is said to stand at the right hand of God , as a man of warre ready armed for the defence of his Church , Act. 7.56 . Fourthly , the sitting of Christ on the right hand of God noteth unto us his giving of gifts , and sending downe of the Holy Ghost upon men . It hath been an universall custome both in the Church , and elsewhere , in dayes of great joy and solemnitie to give gifts and send presents unto men . Thus after the wall of Ierusalem was built , and the worship of God restored , and the Law read and expounded by Ezra to the people after their captivitie , it is said , that the people did eate and drinke and send portions , Nehem. 8. 10 , 12. The like forme was by the people of the Iewes observed in their feast of Purim , Ester . 9.22 . And the same custome hath bin observed amongst heathen Princes upon solemne and great occasions to distribute donations and congiaries amongst the people . Thus Christ in the day of his Majestie and Inauguration , in that great and solemne triumph , when he ascended up on high and led captivity captive , he did withall give gifts unto men , Eph. 4.10 . Christ was notably typified in the Ark of the Testament . In it were the Tables of the Law , to shew that the whole Law was in Christ fulfilled , and that he was the end of the Law for Righteousnesse to those that beleeve in him . There was the golden pot which had Manna , to signifie that heavenly , and abiding nourishment which from him the Church receiveth . There was the Rod of Aaron which budded . Signifying either the miraculous incarnation of Christ in a Virgin , or his sufferings which are expressed by stripes , Esai . 53.5 . and our resurrection with him , noted in the budding of a dry rod. Or lastly , noting the sanctifying and fruitfull vertue of his word which is the rod of his strength . Vpon it also was the Mercie seate , to note that in Christ is the foundation of all that mercie and atonement which is preached unto men . But in two things principally did it signifie Christ unto our present purpose : First , It was overlaid within and without with gold , and had a Crowne of gold round about it , Exod. 25.11.37.2 . denoting the plentifull and glorious Kingdome of Christ , who was crowned with glorie and honor , Heb. 2.7 . Secondly , it had rings by which it was carried up and downe , till at last it rested in Salomons Temple , with glorious and triumphall solemnitie , Psal. 132.89 . 2 Chron. 5.13 . So Christ while he was here upon earth , being anointed with the Holy Ghost and with power , went about doing good , Act. 10.38 . and having ceased from his workes did at last enter into his rest , Heb. 5.10 . which is the heavenly Temple , Revel . 11.19 . Now this carrying of the Ark into his resting place denotes two things : First , a finall conquest over the enemies of God. For as the moving of the Ark signified the acting and procuring of victorie , Iosh. 6.11 , 20. So the Resting of the Ark noted the Consummation of Victorie . And therefore the Temple was built , and the Ark set therein in the dayes of Salomon , when there was not an emendicated or borrowed peace , depending upon the courtesie of the neighbor nations , but a victorious and triumphall peace , after the great victories of David , and tributarie subjection and homage of all the Canaanites which were left in the Land , 2 Chro. 8.7 , 8.9.26 . 2 Sam. 7.9.12 . Psal. 68.29 . Secondly , it notes the conferring of gifts , as we see in that triumphall song at the removall of the Arke , being also a prediction both of that which literally hapned in the raig●e of Salomon , and was mystically verified in Christ , Psal. 68.18 . Thus Christ our Prince of peace , being now in the Temple of God in heaven , hath bound hell , sinne and death captive , and hath demolished the wals of Iericho , or the Kingdom of Satan , throwne him downe from heaven like lightning , and passed a sentence of judgment upon him . And hath received of the Father the promise of the Holy Ghost , and given gifts unto men , Act. 2.32 , 35. before his entring into his rest it was but a promise , and they were to waite at Ierusalem for it , Act. 1.4 but after his departure , and intercession at his Fathers right hand it was powred forth in abundance upon them , Ioh. 14.16.16.7 . And we are to note that as it began with his sitting there , so it continueth as long as he shall there sit . It is true all Holy Scripture which God ordained for the gathering of his people , and for the guidance of them in the militant Church , is already long since by the Spirit dictated unto holy and selected instruments , for that purpose inspired with more abundance of grace , and guided by a full , and infallible Spirit : but yet we must note , that in those holy writings there is such a depth of heavenly wisedome , such a sea of mysteries , and such an unsearchable treasure of puritie and grace , that though a man should spend the longest life after the severest and most industrious manner to acquaint himselfe with God in the revelations of his word , yet his knowledge would be but in part , and his holinesse after all that come short of maturity ; as the enemies are not all presently under Christs feete , but are by degrees subdued : so the Spirit is not presently conferred in fulnesse unto the members of Christ , but by measure and degrees according to the voluntary influences of the head , & exigences of the members . So much of the Spirit of grace and truth as we have here is but the earnest and hansell of a greater summe , Ephes. 1.14 . The seed and first fruits of a fuller harvest , 1 Ioh. 3.9 . Rom. 8.23 . Therefore the Apostle mentions a growing change from glorie to glorie by the Spirit of God , 2 Cor. 3.18 . Wee must not expect a fulnesse till the time of the restitution of all things , till that day of redemption and adoption wherein the light , which is here but sowen for the Righteous , shall grow up into a full harvest of holinesse and of glory . But here ariseth a question out of the seeming contradiction of Holy Scripture . It is manifest that the Spirit of Christ was in the Church long before his Ascension . The Prophets spake by him , 1 Pet. 1.11 . The ancient Iews vexed him , Esai . 63.10 . Iohn Baptist was even filled with the Spirit , to note a plentifull measure for the discharge of his Office , Luk. 1.15 . and yet S. Iohn saith , That the Holy Ghost was not yet given , because Christ was not yet glorified , Ioh. 7.39 . To this I answere , that the Fathers were sanctified by the same Spirit of Christ with us , difference there is none in the substance , but onely in the accidents and circumstances of effusion and manifestation . As light in the Sunne , and light in a starre , is in it selfe the same originall light , but very much varied in the dispensation . It was the same truth which was preached by the Prophets , and by Christ , but the Apostle observes in it a difference , sundry times , and in sundry manners hath God spoken by the Prophets , but unto us by his Son , that is , more plentifully , and more plainly unto us than unto the Fathers , Heb. 1.1 . Ioh. 16.25 . Therefore though it be true that Abraham saw Christs day , as all the Fathers did ( though he haply being the Father of the faithfull more than others ) in which respect Eusebius saith of them that they were Christians really and in effect though not in name : yet it is true likewise , that many Prophets and Righteous men did desire to see and heare the things which the Apostles saw and heard , but did not , Matt. 13.17 . namely , in such plaine and plentifull measure as the Apostles did . They saw in glimpses and morning stars , and prefigurations , but these the things themselves . They saw onely the promises and those too but afarre off , Heb. 11.13 . these the substance and gospell it selfe , neere at hand , in their mouth , and before their eyes , and even amongst them , Rom. 10.8 . Gal. 3.1 . Ioh. 1.14 . 1 Ioh. 1.2 , 3. They by Prophets who testified before-hand , these by eye-witnesses , who declared the things which they had seen and heard , Act. 1.8.22.10.41 . Therfore it is said that Christ was a Lambe slaine from the beginning of the world , and yet in the end of the world that he appeared to take away sinne by the Sacrifice of himselfe , Heb. 9.26 . to note that the Fathers had the benefi● , but not the perfection of the promises , Heb. 11.40 . for the Apostle every where makes perfection the worke of the Gospell , 1 Cor. 2.7 . Eph. 4.13 . Heb. 6.1 . So then after Christs sitting on the right hand of power the Holy Spirit was more completely sent both in regard of manifestation and efficacie , than ever before . The difference is chiefly in three things : First , In the manner of his mission . To the old Church in dreames and visions , in figures and latent waies : But to the Evangelicall Churches in power , evidence and demonstration , 1 Cor. 2.4 , 5. Therefore it is called the spirit of revelation , and knowledge , which discovereth , and that unto principalities and powers by the Church , the manifold and mysterious wisedome of God in Christ , Eph. 1.17.3.10 . Therefore the Spirit was sent in the latter dayes in wind , and fire , and tongues , and earthquake , all which have in them a selfe-discovering propertie , which will not be hidden . Wheras in the time of the Prophets God did not in any such things , save onely in a low and still voyce reveale himselfe , 1 Kings . 19.11 , 12. Secondly , In the subjects unto whom he was sent . Before onely upon the inclosed garden of the Iewes did this winde blow , but now is the Spirit powred upon all flesh , and this heavenly dew falleth not upon the fleece , but upon the whole earth . And therefore our Savior opposeth Ierusalem and the Spirit , Ioh. 4.21 , 23. Every beleever is of the Israel of God , every Christian a Temple of the Holy Ghost ; no people of the earth secluded , But in every nation he that feareth God and worketh Righteousnesse is accepted ; no place uncleane , but every where pure hands may be lifted up . Thirdly , In the measure of his grace . At first he was sent onely in drops and dew , but after he was powred out in showres and abundance , Tit. 3.6 . and therefore ( as I have before observed ) the grace of the Gospell is frequently expressed by the name of Riches , to note not onely the pretiousnesse , but the plentie thereof in the Church . And it is here worth our observation that the Spirit under the Gospell is compared to things of a spreading , multiplying , and operative nature . First , To water , and that not a little measure to sprinckle or bedew , but to Baptize the faithfull in , Matth. 3.11 . Act. 1.5 . and that not in a font or vessell , which growes lesse and lesse , but in a springing and living river , Ioh. 7.39 . Now water besides its purging propertie , is first of a spreading nature : It hath no bounds nor limits to it selfe , as firme and solid bodies have , but receives its restraint by the vessell or continent which holds it : so the Spirit of the Lord is not straightned in himselfe , but onely by the narrow hearts of men into which he comes . Ye are not straitned , saith the Apostle , in us , that is , in that ministerie of grace , and dispensation of the Spirit which is committed to us , but in your owne bowels , which are not in any proportion enlarged unto that abundance and fulnesse of heavenly grace , which in the Gospel of salvation is offered unto you . Secondly , Spring water is a growing and multiplying thing ; which is the reason why rivers which rise from narrow fountaines , have yet by reason of a constant and regular supply a great breadth in remote channels , because the water lives . Wheras in pits and torrents it groweth lesse and lesse : so the graces of the Spirit are living and springing things , the longer they continue , the larger they grow , ( like the waters of the sanctuary , Ezek. 36.25 . ) and the reason is , because they come from a fountaine which is all life , Ioh. 4.10 . Ioh. 14.6 . Col. 3.4 . Thirdly , as water multiplies in it selfe , so by insinuation and mollification it hath a fructifying vertue in other things . Fruitfull trees are planted by the waters side ; so the Spirit searching and mollifying the heart , maketh it fruitfull in holy obedience , Ezek. 11.19 , 20. Fourthly , water is very strong in its owne streame : we see what mighty engines it moveth , what huge vessels it rouleth like a ball , what walls and bulwarkes it overthrowes : so the spirit of God is able to beate downe all strong holds , which the wit of man , or the malice of Satan , can erect against the Church . The horses of Egypt are flesh , & not Spirit , saith the Lord , not by might , nor by power , but by my Spirit , noting that that which might and created power could not doe , the Spirit of the Lord was able to effect . And this strength of water serves to carry it as high as its owne spring and levell : so the Spirit will never cease to raise the hearts of his people , till it carries them up to their fountaine and spring-head in heaven . Secondly , The Spirit is compared to the rushing of a mighty winde . The learned observe that before Christs time God spake unto men in a soft still voyce , which they called Bath Koll ; but after in the time of the Gospell by a mighty wind : noting thereby both the Abundance of his Spirit which he would powre out in the latter dayes ; and the strength thereof , as of a rushing winde . Though a man have walls of brasse , and bars of iron upon his conscience , though he set up fortifications of fleshly reason , and the very gates of hell to shut out the Spirit of grace , yet nothing is able to withstand the power of this mighty rushing winde . Who art thou , O great mountaine ? Before Zerubbabel thou shalt become a plaine , &c. Zech. 4.7 . No mountaines , no difficulties can prevent the power of Gods Spirit . He hath strength to pull downe the strongest oppositions , and to enable the weakest condition unto the service which he will have done . Though there be mountaines betweene Israel and their deliverance , yet the blinde , and the lame , and the woman with childe , and her that travelleth with childe together , will he strengthen to climbe over the precipices of the highest mountaine , Ier. 31.8 . Thirdly , The Spirit is compared to Fire , noting likewise both the multiplying or diffusive property thereof , turning every thing into its owne nature : and the mighty strength thereof , wherby it either cleanseth or consumeth any thing that it meets with . If thou art stubble it will devoure thee , if stone it will breake ; if gold it will purge thee . The hard heart it can melt , and the foule heart it can purifie . Lay downe thine heart under the word , and yeeld it to the Spirit , who is as it were the artificer which doth manage the word , he can frame it into a vessel of honour : but if thou resist and be stubborne against the Spirit in the word , know that it is but the crackling of a leafe in the fire , if thou wilt not suffer it to purge thee , thou canst not hinder it to torment thee ; nothing is more comfortable , nothing more consuming than fire ; nothing more comfortable than the light , warmth , and witnesse of the Spirit , nothing more terrible than the conviction , condemnation , and bondage of the Spirit . Now this difference in the measure of the Spirit , may be seen in two things . First , in a greater measure of knowledge ; They shall all know me from the least of them to the greatest of them , saith the Lord , Ier. 31.34 . And the earth shall be full of the knowledge of the Lord , as the waters cover the sea , Esai . 11.9 . Our Saviour told his Disciples that all things , which he had heard of his Father he had made knowne unto them , Ioh. 15.15 . and yet a little after he telleth them that many other things he had to say unto them , which they could not beare , till the Spirit of truth came who should guide them into all truth , Ioh. 16.12 , 13. noting that the Spirit when hee came should enlarge their hearts to a capacity of more heavenly wisedome than they could comprehend before . For we may observe before how ignorant they were of many things , though they conversed with Christ in the flesh . Philip ignorant of the Father , Ioh. 14.8 . Thomas of the way unto the Father , Ioh. 14.5 . Peter of the necessity of his sufferings , Matth. 16.22 . The two Disciples of his resurrection , Luk. 24.45 . all of them of the quality of his Kingdome , Act. 1.6 . Thus before the sending of the Holy Ghost , the Lord did not require so plentifull knowledge unto salvation , as after ; as in the valuations of money , that which was plentie two or three hundred years since , is but penurie now . Secondly , in a greater measure of strength for Spirituall obedience . They who before fled from the company of Christ in his sufferings , did after rejoyce to be counted worthy of suffring shame for his name , or as the elegancie of the originall words import , to be dignified with that dishonor of Christians ▪ Act. 5.41 . For suffering of persecution for Christ , and the triall of faith by diverse temptations is in the Scriptures reckoned up amongst the gifts , and hundred fold compensations of God to his people , Mark. 10.30 . Phil. 1.29 . Heb. 11.26 . Iam. 1.2 . 1 Pet. 1.6 , 7. No man , saith our Saviour , putteth new wine into old bottles , that is , exacteth rigid and heavie services of weake and unqualified Disciples , and therefore my Disciples fast not while I am amongst them in the flesh : But the dayes will come when I shall be taken from them in body , and shall send them my holy Spirit to strengthen and prepare them for hard service , and then they shall fast , and performe those parts of more difficult obedience unto me , Matth. 9.15 , 17. Now farther touching this sending of the Holy Spirit ( which together with Christs intercession was one of the principall ends of his ascending up unto the right hand of power ) it may be here demanded , why the Holy Spirit was not before this exaltation of Christ sent forth in such abundance upon the Church ? The maine reason wherof , next unto the purpose and decree of God into which all the acts of his wil are to be resolv'd , Eph. 1.11 . is given by our Savior , Ioh. 14.16 . Ioh. 16.7 . Because he was to supply the corporall absence of Christ , and to be another comforter to the Church . Of which Office of the Spirit , ( because it was one of the maine ends of his mission , and that one of the chiefe workes of Christs sitting at Gods right hand ) I shall here , without any unprofitable , or impertinent digression , speake a little . First , then the Spirit is a comforter , because an Advocate to his people ; for so much the word signifies , and is else where rendered , 1 Ioh. 2.1 . Now he is called another comforter or Advocate , to note the difference betweene Christ and the Spirit in this particular . There is then an Advocate by Office , when one person takes upon himselfe the cause of another , and in his name pleads it . Thus Christ by the Office of his Mediation , and intercession is an Advocate for his Church , and doth in his owne person in heaven apply his merits , and further the cause of our salvation with his Father . There is likewise an Advocate by energie and operation , by instruction and assistance , which is , not when a worke is done by one person in the behalfe of another , but when one by his counsell , inspiration , and assistance enableth another to manage his owne businesse , and to plead his owne cause . And such an Advocate the Spirit is , who doth not intercede , nor appeare before God in person for us , as Christ doth : but maketh interpellation for men in and by themselves , giving them an accesse unto the Father , emboldning them in their feares , and helping them in their infirmities , when they know not what to pray , Eph. 2.18 . Heb. 10.15.19 . Rom. 8.26 . Eph. 3.16 . First then , the Spirit as our Advocate justifieth our persons , and pleadeth our causes against the accusations of our spirituall enemies . For as Christ is our Advocate at the tribunall of Gods justice to plead our cause against the severitie of his Law , and that most Righteous and undeniable charge of sinne which he layeth upon us : so the Holy Spirit is our Advocate at the tribunall of Gods mercie , enabling us there to cleere our selves against the temptations , and murtherous assaults of our Spirituall enemies . The world accuseth us by false and slanderous calumniations , laying to our charge things which we never did ; the Spirit in this case maketh us not onely plead our innocencie , but to rejoyce in our fellowship with the Prophets which were before us , to esteeme the reproaches of Christ greater riches than the treasures of the world , to count our selves happy in this , that it is not such low markes as we are which the malice of the world aimeth at , but the Spirit of glory and of God which resteth upon us , who is on their part evill spoken of , 1 Pet. 4.14 . Satan , that grand accuser of the brethren , doth not onely load my sinnes upon my conscience , but further endeavoreth to exclude me from the benefit of Christ by charging me with impenitencie and unbeliefe . But here the Spirit enableth me to cleere my selfe against the Father of lies . It is true indeed I have a naughty flesh , the seeds of all mischiefe in my nature ; but the first means which brought me hereunto was the beleeving of thy lies , and therefore I will no longer entertaine thy hellish reasonings against mine owne peace . I have a Spirit which teacheth me to bewaile the frowardnesse of mine owne heart , to denie mine owne will & workes , to long and aspire after perfection in Christ , to adhere with delight and purpose of heart unto his Law , to lay hold with all my strength upon that pla●ck of salvation , which in this shipwrack of my soule is cast out unto me . These affections of my heart come not from the earthly Adam , for whatsoever is earthly , is sensuall and devillish too . And if they be holy and heavenly , I will not beleeve that God will put any thing of heaven into a vessell of Hell. Sure I am , he that died for me when I did not desire him , will in no wise cast me away when I come unto him . He that hath given me a will to love his service , and to leane upon his promises , will in mercy accept the will for the deed , and in due time accomplish the worke of holinesse which he hath begun . Thus the Spirit like an Advocate secureth his clients title , against the sophisticall exceptions of the adversarie , and when by temptations our eye is dimmed , or by the mixture of corruptions our evidences defaced , he by his skill helpeth our infirmities , and bringeth those things which are blotted out , and forgotten , into our remembrance againe . Secondly , an Advocate admonisheth and directeth his client how to order and solicite his owne businesse , what evidences to produce , what witnesses to prepare , what offices to attend , what preparations to make against the time of his hearing : so the Spirit doth set the hearts of beleevers in a right way of negotiating their Spirituall affaires , maketh them to heare a voyce behinde them , furnishing them with wisedome and prudence in every condition . How to grapple with temptations , how to serve God in all estates , when to reprove , direct , counsell , comfort , when to speake and when to be silent , when to let out and when to chaine up a passion , when to use , and when to forbeare libertie , how to prosecute occasions , and apply occurrences unto Spirituall ends , every where , and in all things strengthning and instructing us to mannage our hearts unto the best advantages of peace to our selves , and of glory to our Master , Esai . 30.21 . Col. 1.9 , 10. Phil. 4.12 , 13. Eph. 4.20 , 21. Thirdly , an Advocate maketh up the failings of his client , and by his wisedome , and observation of the case , picketh out advantages beyond the instructions , and gathereth arguments to further the suite which his client himselfe observed not . So the Spirit , when we know not what to pray , when with Iehoshaphat we know not what to doe , when it may be in our owne apprehension the whose businesse of our peace and comfort lieth a bleeding , doth then helpe our infirmities , and by dumbe cries , and secret intimations , and deepe , and unexpressible gronings , presenteth arguments unto him who is the searcher of hearts , and who knoweth the minde of the Spirit , which we our selves cannot expresse . Thus as an infant crieth and complaineth for want of sleepe , and yet knoweth not that it is sleepe which he wanteth : as a sick man goeth to the physitian , and complaineth that some physick he wanteth , but knoweth not the thing which he asketh for : so the soule of a Christian by the assistance of the Spirit is enlarged to request things of God which yet of themselves doe passe the knowledge and understandings of those that aske them , Rom. 8.26 , 27. Eph. 3.19 . Phil. 4.7 . 1 Cor. 14.15 . Secondly , the Spirit is a comforter by applying and Representing Christ absent unto the soule againe . For first , the Spirit carrieth a Christian heart up to Christ , in heavenly affections , and conversation , Col. 3.1 , 3. Phil. 3.20 . as a piece of earth when it is out of its place , doth ever move to the whole earth : so a sparkle of Christs Spirit will naturally move upward unto him who hath the fulnesse in him . A stone , though broken all to pieces in the motion , will yet through all that perill and violence move unto the center : so though the nature of man abhorre , and would of it selfe dec●ine the passages of death , 2 Cor. 5.4 . yet the Apostle desired to be dissolved , and to be taken asunder , that by any meanes he might be with Christ , who is the center of every Christians desire , Phil. 1.23 . Secondly , the Spirit bringeth Christ downe to a Christian , formeth him in his heart , evidenceth him , and the vertue of his passion , and resurrection , unto the conscience in the powerfull dispensation of his holy ordinances . Therefore when our Savior speakes of sending the holy Spirit , he addeth , I will not leave you comfortlesse , I will come to you when the world seeth me not , yet ye see me . This noteth the presence of Christ by his Spirit with the Church : but there is more than a presence , there is an inhabitation , At that time you shall know that I am in my Father , and you in me , and I in you , Ioh. 14.18 , 20. Thirdly , the Spirit is a comforter by a worke of sweet and fruitfull illumination , not onely giving the knowledge , but the love and comfort of the truth unto a Christian , making him with open face behold as in a glasse the glory of God , and therby transforming him into the same image from glory to glory . The light of other sciences is like the light of a candle , nothing but light : but the knowledge of Christ by the Spirit is like the light of the Sun●e , which hath influences and vertue in i● . And this is that which the Apostle cals the Spirit of Revelation in the knowledge of God , for though there be no Propheticall , nor extraordinary revelations , by dreames , visions , extasies , or enthusiasmes ; yet according to the measure of spirituall perspicacie , and diligent observation of holy Scriptures , there are still manifold revelations , or manifestations of Christ unto the soule . The secret and intimate acquaintance of the soule with God , the heavings , aspirings , and harmony of the heart with Christ , the sweete illapses and flashes of heavenly light upon the soule , the knowledge of the depths of God and of Satan , of the whole armor of God and the strong man , of conflicts of Spirit , protection of Angels , experiences of mercie , issues of temptation , and the like , are heavenly and constant revelations out of the word manifested to the soules of the faithfull by the Spirit . Lastly and principally , the Spirit is a comforter in those effects of joy and peace which he worketh in the heart . For joy is ever the fruite , and Companion of the Spirit , Gal. 5.22 . Act. 13.52 . and the joy of the Spirit is like the intercession of the Spirit , unspeakable and glorious , 1 Pet. 1.8 . not like the joy of the world , which is empty , false , and deceitfull , full of vanity , vexation , insufficiency , unsu●eablenesse to the soule , mingled with feares of disappointment and miscarriage , with tremblings and guilt of conscience , with certainty of period and expiration : but cleere , holy , constant , unmixed , satisfactory , and proportionable to the compasse of the soule , more gladnesse than all the world can take in the increase of their corne and wine , Psal. 4.7 . And this joy of the Spirit is grounded upon every passage of a Christian condition , from the entrance to the end . First , the Spirit worketh joy in discovering , and bending the heart to mourne for corruption . For it is the Spirit of grace and supplications which maketh sinners mourne , and loath themselves , Zech. 12.10 , 11. Ezek. 36.27.31 . and such a sorrow as this is the seed , and the matter of true joy ; our Iosephs heart was full of joy , when his eyes powred out tears upon Benjamins neck . As in wicked laughter the heart may be sorrowfull , so in holy mourning the heart may rejoyce , for all Spirituall afflictions have a peaceable fruite . This was the first glimpse and beame of the Prodigals joy that he resolv'd with teares and repentance to returne to his Father againe . For there is a sweete complacencie in an humble and Spirituall heart to be vile in its owne eyes , as to the hungry soule every bitter thing is sweete . Sacrifices we know were to be offered up with joy , Mal. 2.13 . and of all Sacrifices a broken heart is that which God most delighteth in , Psal. 51.16 , 17. there is joy in heaven at the repentance of a sinner , and therefore there must needs be joy in the heart it selfe which repenteth , in as much as it hath heavenly affections begunne in it . Therefore as the Apostle saith , Let a man become a foole that he may be wise , so may I truly say , let a man become a mourner , that he may rejoyce . If it be objected how one contrary affection can be the ground and inducement of another , and that he who feeleth the weight of sinne , and displeasure of God can have little reason to boast of much joy . To this I answere , First , that we doe not speake of those extraordinary combates , and grapplings with the sense of the wrath of God , breaking of bones , and burning of bowels , which some have felt , but of the ordinary humiliations and courses of repentance , which are common to all . Secondly , that such Spirituall mourning and joy are not contrary in regard of the Spirit , nor doe one extinguish or expell the other . As black and white are contrary in the wall , but meete without any repugnancie in the eye , because though as qualities they fight , yet as objects they agree in communi conceptu visibilis : so joy and mourning though contrary in regard of their immediate impressions upon the sense , doe not onely agree in the same principle the grace of Christ , and in the same end the salvation of man , but may also be subordinated to each other ; as a darke and muddie color is a fit ground to lay gold upon ; so a tender and mourning heart is the best preparation unto spirituall joy . Therefore our Savior compareth Spirituall sorrow unto the paines of a woman in travell ; other paines growing out of sicknesse and distempers , have none but bitter ingredients , and anguish in them ; but that paine groweth out of the matter of joy , and leadeth unto joy : so though godly sorrow have some paine in it , yet that paine hath ever joy both for the roote , and fruit of it , Ioh. 16.21 . and though for the present it may haply intercept the exercise , yet it doth strengthen the habit and ground of joy : as those flowers in the spring rise highest and with greatest beautie , which in winter shrinke lowest into the earth . I trembled , saith the Prophet , in my selfe , that I might rest in the day of trouble , Hab. 3.16 . Secondly , the Spirit doth not onely Discover , but heale the corruptions of the soule , and there is no joy to the joy of a saved and cured man. The lame man when he was restored by Peter , expressed the abundant exultation of his heart , by leaping , and praising God , Act. 3.8 . for this cause therefore amongst others the Spirit is called the oile of gladnesse , because by that healing vertue which is in him , he maketh glad the hearts of men . The Spirit of the Lord , saith Christ , is upon me , because the Lord anointed me to preach good tydings to the meeke , he hath sent me to binde the broken hearted , Esai . 61.6 . and againe , I will binde that which was broken , and will strengthen that which was sick , Ezek. 34.16 . Now this healing vertue of Christ is in the dispensation of his word and Spirit ; and therefore the Prophet saith , the Sunne of Righteousnesse shall arise with healing in his wings , Mal. 4.2 . where the Spirit in the word , by the which he commeth , and preacheth unto men , Eph. 2.17 . 1 Pet. 3.19 . is called the wing of the Sunne , because he proceedeth from him , and was sent to supply his absence , as the beame doth the Suns ; and this Spirit the Apostle calleth the strengthner of the inner man , Eph. 3.16 . Thirdly , the Spirit doth not onely heale , but renew , and revive againe : when an eye is smitten with a sword there is a double mischiefe , a wound made , and a faculty perished : and here though a Chirurgian can heale the wound , yet he can never restore the faculty , because totall privations admit no regresse or recovery : but the Spirit doth not onely heale , and repaire , but renew , and reedifie the spirits of men . As he healeth that which was torne , and bindeth up that which was smitten , so he reviveth and raiseth up that which was dead before , Hos. 6.1 , 2. and this the Apostle cals the Renovation of the Spirit , Tit. 3.5 . whereby old things are not mended and put together againe , ( for our fall made us all over unprofitable , and little worth , Rom. 3.12 . Prov. 10.20 . ) but are done quite away , and all things made new againe , 2 Cor. 5.17 . The heart , minde , affections , judgment , conscience , members , changed from stone to flesh , from earthly to heavenly , from the image of Adam to the image of Christ , Ezek. 11.19 . 1 Cor. 15.49 . Now this renovation must needs be matter of great joy . For so the Lord comforteth his afflicted people , Esai . 54.11 , 12 , 13. Fourthly , the Spirit doth not renew and set the frame of the heart right , and then leave it to its owne care and hazards againe ; but being thus restored , he abideth with it to preserve , and support it against all Tempests and batteries . And this further multiplieth the joy and comfort of the Church that it is established in Righteousnesse , so that no weapon which is formed against it can prosper , Esai . 54.14.17 . Victory is ever the ground of joy . Esai . 9.3 . And the Spirit of God is a victorious Spirit . His judgment in the heart is sent forth unto victory , Matth. 12.20 . and before him mountaines shall be made a plaine , and every high thing shall be pulled downe , till he bring forth the head stone with shoutings , Ezek. 4.6 , 7. To Stephen he was a Spirit of Victory against the disputers of the World , Act. 6.10 . To the Apostles a Spirit of liberty in the prison , Act. 16.25 , 26. To all the faithfull a Spirit of joy and glory in the midst of persecutions , 1 Pet. 4.13 , 14. Fifthly , the Spirit doth not onely preserve the heart which he hath renewed , but maketh it fruitfull and abundant in the workes of the Lord , Gal. 5.22 . Rom. 7.4 . And a fruitfulnesse is a ground of rejoycing , Esai . 54.1 . b Therefore they which are borne of God cannot commit sinne , that is , they are not c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , workers or artificers or finishers of iniquity , because they have the seed of God , that is , his Spirit in them , which fitteth them ( as seed doth the wombe or the earth ) to bring forth fruite unto God. Partly , by d teaching the heart , and e casting it as it were in the mould of the world , fashioning such thoughts , apprehensions , affections , judgements in the soule as are answerable to the will and Spirit of God in the word , so that a man cannot but set his seale , and say Amen to the written Law : partly by moving , animating , applying , and most sweetly leading the heart unto the Obedience of that Law which is thus written therein . Lastly , those whom he hath thus fitteth , he sealeth up unto a finall and full redemption by the Testimony of their adoption , which is the hansell and earnest of their inheritance ; and thereby begetteth a lively hope , an earnest expectation , a confident attendance upon the promises , and an unspeakable peace and security thereupon ; by which fruits of faith and hope there is a glorious joy shed abroad into the soule , so ful , and so intimately mingled with the same , that it is as possible for man to annihilate the one , as to take away the other . For according to the evidence of hope , and excellencie of the thing hoped , must needs the joy there from resulting receive its sweetnesse and stability . By all this which hath been spoken of the mission of the Spirit in such abundance after Christs sitting at the right hand of God , wee should learne with what affections to receive the Gospel of salvation , for the teaching whereof this Holy Spirit was shed abroad abundantly on the Embassadors of Christ ; and with what heavenly conversations to expresse the power which our hearts have felt therin , to walke as children of the light , and as becommeth the Gospell of Christ , to adorne our high profession , and not to receive the grace of God in vaine ▪ Consider first , that the word thus quickned will have an operation , either to convince unto Righteousnesse , or to seale unto condemnation ; as the Sunne , either to melt , or to harden ; as the raine , either to ripen corne , or weeds ; as the Scepter of a King , either to rule subjects , or to subdue enemies ; as the fire of a Goldsmith , either to purge gold , or devoure drosse ; as the waters of the sanctuary , either to heale places , or to turne them into salt pits , Ezek. 47.11 . Secondly , according to the proportion of the Spirit of Christ in his word revealed shall be the proportion of their judgment who despise it . The contempt of a great salvation , and glorious Ministery shall bring a sorer condemnation , Heb. 2.2.4 . If I had not come and spoken unto them ( saith our Savior ) they had not had sinne , Ioh. 15.22 . Sins against the light of nature are no sins in comparison of those against the Gospell . The earth which drinketh in the raine that fals often on it , and yet beareth nothing but thornes and briars , is rejected , and nigh unto cursing , Heb. 6.7 , 8. Thirdly , even here God will not alwayes suffer his Spirit to strive with flesh , there is a Day of Peace , which he calleth our day , a day wherein he entreateth and beseecheth us to be reconciled : but if we therein judge our selves unworthy of eternall life , and goe obstinately on till there be no remedy , he can easily draw in his Spirit , and give us over to the infatuation of our owne hearts , that we may not be cleansed any more till he have caused his fury to rest upon us , Ezek. 24.13 . We see likewise by this Doctrine wherupon the comforts of the Church are founded ; namely , upon Christ as the first comforter , by working our Reconciliation with God : and upon the Spirit as another comforter , testifying and applying the same unto our soules . And the continuall supply and assistance of this Spirit is the onely comfort the Church hath against the dominion and growth of sinne . For though the motions of lust which are in our members , are so close , so working , so full of vigor and life , that we can see no power nor probabilities of prevailing against them ; yet we know Christ hath a greater fulnesse of Spirit than we can have of sinne , and it is the great promise of the new covenant , that God will put his Spirit into us , and thereby save us from all our uncleanesses , Ezek. 36.27 , 29. for though we be full of sin , and have but a seed , a sparkle of the Spirit put into us , and upheld and fed by further , though small supplies , yet that little is stronger than legions of lust ; as a little salt or leven seasoneth a great lump , or a few drops of Spirits strengthen a whole glasse full of water . Therefore the Spirit is called a Spirit of judgment and of burning , because as one Iudge is able to condemne a thousand prisoners , and a little fire to consume abundance of drosse : so the Spirit of God in and present with us , though received and supplied but in measure , though but a smoaking and suppressed fire , shall yet breake forth in victory and judgment against all that resist it . In us indeed there is nothing that feeds , but onely that which resists and quencheth it . But this is the wonderfull vertue of the Spirit of Christ in his members , that it nourisheth it selfe . Therefore sometimes the Spirit is called fire , Esai . 4.4 . Matth. 3.11 . and sometimes Oyle , Heb. 1.9 . 1 Ioh. 2.27 . to note that the Spirit is nutriment unto it selfe , that that grace which we have received already , is preserved and excited by new supplies of the same grace . Which supplies we are sure shall be given to all that aske them , by the vertue of Christs prayer , Ioh. 14.16 . by the vertue of his and his Fathers promise , Ioh. 16.7 . Act. 1.4 . and by the vertue of that Office which he still beares , which is to be the head , or vitall principle of all holinesse and grace unto the Church . And all these are permanent things , and therefore the vertue of them abideth , their effects are never totally interrupted . Fiftly and lastly , this sitting of Christ at the right hand of God noteth his intercession in the behalfe of the whole Church , and each member thereof . Who is he that condemneth ? saith the Apostle , it is Christ that is dead , yea rather that is risen againe , who is even at the right hand of God , who also maketh intercession for us , Rom. 8.34 . But of this Doctrine I shall speake more fitly in the fourth verse , it being a great part of the Priesthood of Christ. I now proceed to the last thing in this first verse , the continuance and Victories of Christs Kingdome , in these words , untill I make thy foes thy footstoole : Wherin every word is full of weight . For though ordinarily subdivisions of holy Scripture , and crumbling of the bread of life , be rather a loosing than an expounding of it ; yet in such parts of it as were of purpose intended for models and summaries of fundamentall Doctrine , ( of which sort this Psalme is one of the fullest and briefest in the whole Scriptures , ) as in little maps of large countries , there is no word wherupon some point of weighty consequence may not depend . Here then is considerable the terme of duration or measure of Christs Kingdome ; Vntill . The Author of subduing Christs enemies under him ; I , the Lord. The manner thereof , ponam , and ponam scabellum ; Put thy foes as a stoole under thy feete . Victory is a relative word , and presupposeth enemies , and they are expressed in the text . I will but touch that particular because I have handled it more largely upon another Scripture , and their enmitie is here not described , but onely presupposed . It shews it selfe against Christ in all the Offices of his Mediation . There is enmity against him as a Prophet . Enmity against his Truth . In opinion , by adulterating it with humane mixtures and superinducements , teaching for Doctrines the traditions of men : In affection , by wishing many divine truths were razed out of the Scriptures , as being manifestly contrary to those pleasures which they love rather than God. In conversation , by keeping downe the truth in unrighteousnesse , and in those things which they know , as brute beasts , corrupting themselves . Enmity against his Teaching , by quenching the motions , and resisting the evidence of his Spirit in the word , refusing to heare his voyce , and rejecting the counsell of God against themselves . There is Enmitie against him as a Priest , by undervaluing his Person , Sufferings , Righteousnesse , or Merits . And as a King ; Enmity to his Worship , by profanesse neglecting it , by idolatry communicating it , by superstition corrupting it . Enmity to his wayes and service , by ungrounded prejudices , mis-judging them as grievous , unprofitable , or unequall wayes ; and by wilfull disobedience forsaking them to walke in the wayes of our owne heart . And this is a point which men should labour to trie themselves in , for the enemies of Christ are not onely out of the Church , but in the midst where his kingdome is set up . v. 2. Esay 8.14 . And indeed by how much the more dangerous it is , by so much the more subtil wil Satan and a sinfull heart be to deceive it selfe therein ; for this is a certaine truth , that men may professe and falsly beleeve that they love the Lord Iesus , and yet be as reall enemies unto his Person and Kingdome , as the Iewes that accused , and the Heathen that crucified him : Hee was set up for a signe to be spoken against , for a rocke of offence , and a stone of stumbling , which the very builders themselves would reject . False brethren amongst the Philippians there were , who professed the name of Christians , and yet by their sensuall walking and worldly mindednesse , declared themselves to bee enemies to the crosse of Christ , Phil. 3.18 , 19. To honour the bodies of the Saints departed with beautifull sepulchres , is in it selfe a testimoniall of sincere love and inward estimation of their persons and graces ; and therefore the Holy Ghost hath recorded it for the perpetuall honour of Ioseph of Arimathea and Nicodemus , that they embalmed the body of Iesus , and laid it in a new sepulcher , Ioh. 19 . 38-41 . yet our Saviour pronounceth a woe against the Scribes and Pharisees , because they built the tombe● of the Prophets , and garnished the sepulchres of the righteous , Matth. 23.29 . The fault was not in the fact it selfe , but in the hypocrisie of the heart , in the incongruitie of their other practices , and in that damned protection , which by this plausible pretext of honour to the Prophets , they laboured to gaine to their persons , and approbation to their attempts against Christ , in the mindes of the people , who yet ordinarily esteemed Christ ( whom they persecuted ) a Prophet sent from God. They professe , If we had beene in the dayes of our Fathers , wee would not have done as they did : But our Saviour reproves this hypocriticall perswasion , by shewing first , that it was no strange thing with them to persecute Prophets , but a nationall and hereditary sinne , and therefore they had no reason to boast of their descent ( as their manner was , Luke 3.8 . Ioh. 8.39 . ) or to thinke that Gods mercies were entail'd unto them , since , by their owne confession , they were the posteritie of those that had killed the Prophets ; and secondly , that they did fulfill the measure of their Fathers , that is , that which their Fathers had beene long and leasurely a doing , they now did altogether in one blow ; for it was the same Christ whom they persecuted in his person , and their fathers in his Prophets ; and therefore though they seemed to honour and revive the memory of those holy martyrs , yet upon them should light the guilt of all the righteous bloud which had ever beene shed in the Land , inasmuch as their malice was directed against that fulnesse , of which all the Prophets had but a measure : If by severall enemies a man be severally mangled , one cuts off a foot , another an hand , another an arme , and after all this , there come one who cuts off the head , and yet bestows some honourable ceremonies upon those members which the rest had abused , he shall justly suffer as if he had slaine a whole man , inasmuch as his malice did eminently containe in it the degrees of all the rest , and that pretended honour shall be so far from compensating the injury , that it shall adde thereunto an aggravation of base hypocrisie . Thus , as the Iewes , when they thought they did honour and admire the Prophets , did yet harbour in their brests that very root of fury , and had that selfe-same constitution of soule , which was in their fore-fathers who shed their bloud : so in our dayes , men may say and thinke that they love Christ , and court him with much out-side and emptie service , may boast that if they had lived in the dayes of those unthankfull Iewes , they would not have partaked with them in so execrable a murther , and yet interpretatively and at second hand shew the very same root of bitternesse , and rancorous constitution of heart against him in his Spirit and ordinances , which was in those men when they cried , Away with him , crucifie him , crucifie him . Many grounds there are of this grand misperswasion of the heart in its love to Christ , which I will but touch upon . The first is the generall acceptation and continuance which the Gospell of Christ receiveth amongst the Princes of this world , who in Christian Common-wealths doe both by their owne voluntary and professed subjection , and by the vigour of their publike lawes establish the same . Now this is most certain , that as in all other sciences there cannot be transitus à genere in genus , the principles of one will not serve to beget the conclusions of another : so here especially , if a spirituall assent and affection be grounded upon no other than humane inducements , it is most undoubtedly spurious and illegitimate . That reason which the Pharisees used to disswade men from beleeving in Christ , Have any of the rulers or the Pharisees beleeved on him ? Ioh. 7.48 . is one of the principall arguments which many men have now why they doe beleeve him , because the Rulers , whose examples and lawes they observe more upon trust than triall , doe lead them thereunto : and therefore wee finde amongst the Iewes , that those very men , who when the Government of the whole twelve Tribes was one , did all consent in an unity of religion ; upon the distraction of the kingdome under Ieroboam , were presently likewise divided in their observance of Gods worship ; and they who before were zealous for the Temple at Ierusalem , were after as superstitious for Dan and Bethel : the Prophet giveth the reason of it , They willingly walked after the commandement , namely , of Ieroboam , Hos. 5.11 . no sooner did the Prince interpose his authoritie , but the people were willing to pin their opinions and practices upon his word : If Omri make statutes , and Ahab confirme idolatrous counsels by his owne practices ; the Prophet shewes how forward the people are to walke in them , Mich. 6.16 . Therefore it is that our Saviour saith of the best sort of wicked men , Those who with gladnesse ( and that is ever a symptome of love ) received the Gospell , that yet in time of persecution they were offended and fell away , Matth. 13.21 . To note unto us that when Christ is forsaken because of persecution , the imaginary love which was bestowed upon him before was certainly supported by no other ground than that was , is contrary to persecution , namely , the countenance and protection of publike power . Secondly , a great part of men professe faith and love to Christ meerely upon the rules of their Education . The maine reason into which their religion is resolv'd , is not any evidence of excellencie in it selfe , but onely the customes and traditions of their fore-fathers , which is to build a divine faith upon an humane authoritie , and to set man in the place of God : certaine it is that contrary religions can never be originally grounded upon the same reason ; that which is a true and adequate principle of faith or love to Christ , can never be sutable to the conclusions of Mahumetisme or idolatry : now then when a professed Christian can give no other account of his love to Christ , than a Turke of his love to Mahumet ; when that which moveth an Idolater to hate Christ , is all that one of us hath to say why he beleeveth in him , certainly that love and faith is but an empty presumption , which dishonoureth the Spirit of Christ , and deludeth our own soules . There is a naturall instinct in the minde of man to reverence and vindicate the traditions of their progenitours , and at first view to detest any novell opinions which seeme to thwart the received doctrine wherein they had beene bred : and this affection is ever so much the stronger , by how much the tradition received is about the nobler and more necessary things . And therefore it discovereth it selfe with most violence and impatiency , in matters of Religion , wherin the eternall welfare of the soule is made the issue of the contention . We finde with what hea●e of zeale the Iewes contended for the Temple at Ierusalem , and with how equall and confident emulation the Samaritans ventured their lives for the precedencie of their Temple on mount Gerazim ; and took an oath to produce proofs for the authority therof , and yet all the ground of this will-worship was the tradition of their Fathers . For our Savior assures us that they worshipped they knew not what , and onely tooke things upon trust from their predecessors . The Satyrist hath made himselfe merry with describing the combate of two neighbor townes amongst the Egyptians in the opposite defence of those ridiculous idoles , the severall worship of which they had been differently bred up unto : And surely , if a prophane Christian , and a zealous Mahumetan should joyne in the like contention , notwithstanding the subject it selfe , on the one side defended , were a sacred and pretious truth , yet I doubt not but the selfe same reasons might be the sole motive of the Christian to vindicate the honor of Christ , and of the other to maintaine the worship of Mahomet . I meane a blinde and pertinacions adhering to that Religion in which they had been bred , a naturall inclination to favor domesticall opinions , a high estimation of the persons of men from whom by succession they have thus been instructed , without any Spirituall conviction of the truth , or experience of the good which the true members of Christ resolve their love unto him into . And this we finde was ever the reasons of the Iewes obstinacy against the Prophets , they answered all their arguments , with the practice and traditions they had received from their Fathers , Ier. 9.14.11.10.44.17 . Act. 7.51 . Thirdly , the heart may be misperswaded of its love to Christ , by judging that an affection unto him , which is indeed nothing but a selfe love and a desire o● advancing private ends . The rule whereby Christ at the last day will measure the love or hatred of men unto him , is their love or hatred of his brethren and members here , Mat. 25.40 , 45 ▪ for in all their afflictions Christ himselfe is afflicted . Peter lovest thou me ? feed my sheepe ; make proofe of thy love to me by thy service and compassion to my people . And how many are there every-where to be found whose love unto themselves hath devoured all brotherly love ? who take no pitty either upon the soules , or temporall necessities of those with whom they yet pretend a fellowship in Christs owne body ? who spend more upon their owne pride and luxury , upon their backs and bellies , their pleasures and excesses , yea bury more of their substance in the mawes of hawkes and dogs , than they can ever perswade themselves to put into the bowels of the poore Saints ? surely at the day of judgment , how-ever such men here professe to love Christ , and would spit in the face of him who with Iustin Martyr should say , they were not Christians , it will appeare that such men did as formally and ●●properly denie Christ , as if with Peter they had publikely sworne , I know not the man. The Apostle plainly intimates thus much , when he sheweth that the experiment of the Corinthians ministration to the necessity of the Saints was an inducement unto the Churches to praise God for their professed subjection to the Gospell of Christ , 2 Cor. 9.13 . Againe , as Christ is present with us in his poore members , so likewise in the power of his ordinances , and in the light and evidence of his Spirit shining forth in the lives of holy men ; If then we are as impatient of the edge of his word , when it divides betweene the bone and the marrow , when it discerneth and discovereth our secret thoughts , our bosome sinnes , our ambitions , uncleane , and hypocriticall intents : if the lives and Communion of the Saints be in like manner an eye-sore unto us in shaming and reproving our formall and fruitlesse profession of the same truth , as Christs was unto the Iewes ; certainly the same affections of hatred , reproach , and disestimation which we shew unto them , we would with so much the more bitternesse have expressed unto Christ himselfe , if we had lived in his dayes , by how much that Spirit of grace , against which the Spirit which is in us envieth , was above measure more abundantly in him than in the holiest of his members . If you were of the world ( saith our Savior ) the world would love their owne , but now I have called you out of the world , I have given to you a Spirit which is contrary to the Spirit of the World , therefore the world hateth you . And this is evident when men hate another meerly for that distinction which differenceth him from them , they much more hate him from whom the difference it selfe originally proceedeth . We see then that they who openly professe Christ , may yet inwardly hate him , because the ground of their profession is not any experimentall goodnesse which they have tasted in him ( for by nature men have no relish of Christ at all ) but onely selfe-love and private ends , a wherby Christ is subordinated to their owne commodities . Men are herin just like the b Samaritans , of whom Iosephus reports that when Antiochus persecuted the Iewes , they then utterly disavowed any consanguinity with them , denied their Temple on mount Gerosim to be dedicated to the great God , and declared their linage from the Medes and Persians : but when before that , Alexander had shewed favour unto the Iewes , and remitted the tribute of every seventh yeare , they then claim'd kindred with that people , and counterfeited a descent from the tribes of Ephraim and Manasse , that thereby they might enjoy the c priviledges of those people whom otherwise they mortally hated . And so we finde that in the Vastation of the Citie of Rome by the Gothes and Barbarians , when there was but one onely refuge allowed the Romanes for the safety of their lives , namely to fly unto the Christians Churches , those very enemies of Christ and his profession , who before had persecuted him , and after returned to their malice againe , were yet then as hasty to fly unto his Temples , and to assume the Title of his Servants , as they were after ungratefully malitious in reproaching Christian Religion as if that had been the provocation of those calamities . And may we not still observe amongst Christians at this day many men who contrary to the evidence of their judgment , and peace of their consciences , conforme themselves unto the vanities , courses , & companies of this evill world , and like cowards are affraid to adventure on a rigorous and universall subjection to the truth of Christ , dare not keepe themselves close to those narrow rules of S. Paul , to abstaine from jesting which is not seemly , to avoid all appearances of evill , to reprove the unfruitfull workes of darknesse , to speake unto Edification that their words may minister grace unto the hearers , to rejoyce alwayes in the Lord , to give place unto wrath , to recompence evill with good , to be circumspect and exact in their walking before God , and all this meerly out of suspicion of some disrespect and disadvantages which may hereupon meete them in the world , of some remoraes , and stoppage in the order of those projects which they have contrived for their private ends ? Now if such purposes as these doe sta●tle men from a punctuall and rigorous profession of the Gospell of Christ and his most holy wayes ( notwithstanding our vow in Baptisme doe as strictly binde us therunto , as unto the externall title of Christianity ) suppose we that the same or greater disadvantages should now ( as in the primitive times ) attend at the naked and outward profession of Christ ; would not such men as these fall into downright apostacy , and deny the Lord that bought them ? certainly our Savior hath so resolv'd that case in the very best sort of unregenerate men , noted in the stony ground ; when times of persecution happen , that they are brought to the triall who it was whom in their profession they loved , Christ or themselves , the excellencie of the knowledge of him , or the secure enjoyment of secular contentments , they will then certainly fall away , and be offended , Matt. 13.21 . so profound and unsearchable is the deceitfull heart of man , that by that very reason for which men contend for the outward face and profession of Religion , because they love their pleasures and profits which without such a profession they cannot peaceably enjoy , they are deterred from a close , spirituall , and universall obedience to the power thereof , because thereby likewise those pleasures and profits are kept within such rules of moderation as the nature of a boundlesse and unsatisfiable lust will not admit . This is a certaine rule in love , that the motions and desires thereof are strong , and therefore in any thing which the soule loves , it therin strives for excellency and perfection ; and this rule holds most true in religion , because when the so●●e loves that , it loves it under the apprehension of the greatest good , and therefore by consequence sets the strongest and most industrious desires of the soule upon it . Therefore the Apostle saith , that the Love of Christ , namely that love of him which is by the Holy Ghost shed abroad in our hearts , constraineth us to live unto him , and to aspire after him who died for us and rose againe . Love is as strong as death , it will take no deniall . It is the wing , and weight of the soule , which fixeth all the thoughts , and carrieth all the desires unto an intimate unitie with the thing it loves , stirreth up a zeale to remove all obstacles which stand betweene it , worketh a languor or failing of nature in the want of it , a liquefaction and softnesse of nature to receive the impressions of it , an egresse of the Spirits , and as it were an hast of the soule to meet and entertaine it . Whence those expressions of the Saints in holy Scripture , Comfort me with apples , stay me with flagons , for I am sick of love , my soule breaketh for the longing which it hath unto thy judgments at all times . The desire of our soule is to thy name , and to the remembrance of thee . My soule thirsteth for God , yea for the living God , when shall I come and appeare before God ? We that have the first fruit of the Spirit groane within our selves , waiting for the adoption , even the redemption of our Bodies . O that my wayes were directed that I might keepe thy commandements , with my whole heart have I sought thee , I have stuck unto thy testimonies , I will delight my selfe in thy commandements , thy statutes have been my songs ; my soule fainteth for thy salvation , &c. By all which we see that a true love of Christ doth excite strong desires , and an earnest aspiring and ambition of the soule to walke in all well-pleasing , and to be in all things conformable unto him . What the Apostle saith of Spirituall hope , we may truly say of love , ( which is the fundamentall affection , and root of all the rest ) He that hath it indeed in him , purgeth himselfe even as Christ is pure . The Love of the World , and the things and lusts of the world may indeed consist with the formall profession , but no way with the truth or power of a true love to Christ or his government . For love is ever the principle and measure of all our actions , such as it is , such likewise wil they be too . Fourthly , something like love there may be in naturall men unto Christ , grounded upon the historicall assurance and perswasion of his being now in glory , attended by mightie Angels , filled with all the treasures of wisdome , knowledge , grace , power , and other excellent attributes , which can attract love even from an enemie ; and that he hath and still doth procure such good things for mankinde , in their deliverance from the guilt of sin , and from the wrath to come , as of which , might they but have an exemption from his spirituall government , and a dispensation to live according to their owne lusts stil , no man should be more greedily desirous . As Sampson met the Lion as an enemie , when hee was alive , but after he was slaine , he went unto him as to a table ; there was onely terrour while he lived , but honey when hee was dead : so doubtlesse many men , to whom the bodily presence of Christ , and the mighty power and penetration of his heavenly preaching , whereby hee smote sinners unto the ground , and spake with such authoritie as never man spake , would have beene unsufferably irkesome , and full of terrour ( as it was unto the Scribes and Pharisees ) can yet , now that he is out of their sight , and doth not in person , but onely by those who are his witnesses torment the inhabitants of the earth , pretend much admiration , and thankfull remembrance of that death of his , which was so full of hony for all that come unto him ; for as particular dependencies and expectations may make a man flatter and adore the greatnesse of some living Potentate , whose very image notwithstanding the same man doth professedly abominate in other tyrants of the world who are dead , or upon whom he hath not the same ends : so the selfe-same reason may make men in hypocriticall expressions flatter & fawne upon Christ himselfe who is absent , and yet hate with a perfect hatred the very image of his Spirit , in the power of his Word , and in the lives of his people . The very Scribes and Pharisees , who blasphemed his Spirit , and contrived his death , could yet be contented to be gainers thereby ; for see they confesse , It is expedient for us that one die for the people . Lastly , a false love to Christ may be grounded upon a false conceit of love to his ordinances : For as it is certaine that he who loves the Word and worship of Christ , as his , doth love him too who is the Author of them : so it is certaine likewise that that love which is sometimes pretended unto them , may indeed in them fix upon nothing but accidentall and by-respects . This people , saith the Lord to his Prophet , come , and sit before thee as my people , and they heare thy words , but they will not doe them : for with their mouth they shew much love , but their heart goeth after their covetousnesse . Here is love in pretence , but falshood in the heart : what then was it which in the Prophet they did thus love ? That presently followes , Thou art unto them as a very lovely song of one that hath a pleasant voice , and can play well on an instrument , Ezek. 33.31 , 32. that is , it is not my will which in thy ministery they at all regard , but onely those circumstantiall ornaments of gracefull action and elocution which they attend with just alike proportion of sensuall delight , as an eare doth the harmony of a well tuned instrument : for as a man may be much affected with the picture of his enemie , if drawne by a skilfull hand , and yet therein love nothing of the person , but only the cunning of the workman who drew the peece : So a man who hates the life and Spirit of the Word of God it selfe , as being diametrically contrary to that spirit of lust , and of the world , which rules in him ; may yet be so wonderfully taken with that dexteritie of wit , or delicacie of expression , or variety of learning , or sweetnesse of speech , and action , or whatsoever other perfection of nature or industry in the dispencers of that Word are most sutable to his naturall affections , as that he may from thence easily cheat his owne conscience , and ground a misperswasion of his love to Gods Word , which yet indeed admireth nothing but the perfections of a man. Nay suppose he meete not with such lenocinia to entice his affection , yet the very pacification of the conscience , which by a notorious neglect of Gods ordinances would haply be disquieted , or the credit of bearing conformity to Ecclesiasticall orders , and the established service of God in his Church , or some other the like sinister respect may hold a man to such an externall faire correspondence , as by a deceitfull heart may easily be misconstrued a love of Gods ordinances . Nay further , a man may externally glory in the priviledge of Gods oracles , hee may distinctly beleeve , and subscribe to the truth of them , he may therin heare many things gladly , and escape many pollutions of the world , and yet here hence conclude no cleerer evidence of his love to Christ in his word , than the unbeleeving Iews , or Herod , or Ahab , or Simon Magus , or the foolish Virgins and apostates ( all which have attained to some of these degrees ) could have done . For the cleering then of this great case touching the evidence of a mans love to Christ , wee must first know that this is not a flower of our owne garden , for every man by nature is an enemie to Christ and his Kingdome , of the Iews minde , wee will not have this man to raigne over us ; and the reason is because the image of the old Adam which we beare , is extremely contrary to the heavenly image of the second Adam , unto which wee are not borne , but must bee renewed . And this is certaine , our love is according to our likenesse , he who hath not the nature and Spirit of Christ , can never love him or move towards him . For love is like fire , congregat homogenea , it carrieth things of a nature to one another . Our love then unto Christ must bee of a spirituall generation : and it is grounded upon two causes ; First , upon the Proportion which is in him unto all our desires or capacities , upon the evidence of that unsearchable and bottomlesse goodnesse which is in him , which makes him the fairest often thousand , even altogether lovely . For that heart which hath a spirituall view of Christ , will bee able by faith to observe more dimensions of love , and sweetnesse in him than the knowledge of any creature is able to measure . In all worldly things though of never so curious and delicate an extraction , yet still even those hearts which swimme in them , and glut upon them , can easily discover more dregs than Spirits ; nothing was ever so exactly fitted to the soule of man , wherein there was not some defect , or excesse , something which the heart could wish were away , or something which it could desire were tempered with it . But in Christ and his kingdome there is nothing unlovely . For as in man the all that is , is full of corruption , so in Christ the all that hee is , is nothing but perfection . His fulnesse is the center and treasure of the soule of man , and therefore that love which is therupon grounded must needs be in the soule as an universall habit and principle , to facilitate every service whereby we move unto this center , for love is the weight or spring of the soule , which sets every facultie on worke , neither are any of those commandments grievous which are obeyed in Love. And therfore it is called the fulfilling of the Law. True love unto Christ keepes the whole heart together , and carries it all one way , and so makes it universall , uniforme , and constant in all its affections unto God ( for unstedfastnesse of life proceeds from a divided or double heart , Iam. 1.8 . ) As in the motions of the heavens , there is one common circumvolution which ex aequo carrieth the whole frame daily unto one point from east to west though each severall spheare hath a severall crosse way of its owne , wherin some move with a swifter , and others with a slower motion : So though severall Saints may have their severall corruptions , and those likewise in some stronger than in others , yet being all animated by one and the same Spirit , they all agree in a steddy and uniforme motion unto Christ. If a stone were placed under the concave of the moone , though there bee fire , and aire , and water between , yet through them all it would hasten to its owne place ; so bee the obstacles never so many , or the conditions never so various through which a man must passe , through evill report and good report , through terrors and temptations , through a sea and a wildernesse , through firy Serpents and sons of Anak , yet if the heart love Christ indeed , and conclude that heaven is its home , nothing shall bee able totally to discourage it from hastning thither , whither Christ the forerunner is gone before . Secondly , the true Love of Christ is grounded upon the evidence of that Proprietie which the soule hath unto him . And of that mutuall inhabitation and possession which is between them . So that our love unto him in this regard is a kinde of selfe love ( and therefore very strong ) because Christ and a Christian are but one . And the more perswasion the soule hath of this unity , the more must it needs love Christ. For wee love him because hee loved us first , 1 Ioh. 4.16.19 . And therefore our Saviour , from the womans apprehension of Gods more abundant love in the remission of her many and great sinnes , concludeth the measure and proportion of her love to him . But saith he , To whom little is forgiven the same loveth little , Luke 7.47 . Now True Love of Christ and his Kingdome thus grounded will undoubtedly manifest it selfe , first in an universall extent unto any thing wherin Christ is present unto his Church . First , the soule in this case will abundantly love and cherish the Spirit of Christ. Entertaine with dearest embraces , as worthy of all acceptation , the motions , and dictates , and secret illapses of him into the soule ; will bee carefull to heare his voice alwayes behinde him , prompting and directing him in the way he should walke , will endevour with all readinesse and pliablenesse of heart to receive the impression of his seale , and the testimonie which hee giveth in the inner man unto all Gods promises ; will feare and suspect nothing more than the frowardnesse of his owne nature , which daily endevoureth to quench , grieve , resist , rebel against this Holy Spirit , and to fling off from his conduct againe . Secondly , the soule in this case will abundantly love the Ordinances of God ( in which by his Spirit hee is still walking in the midst of the Churches ) for the Law is written in it by the finger of God , so that there is a suteablenesse and coincidencie betweene the Law of God and the heart of such a man. He will receive the word in the puritie thereof , and not give way to those humane inventions which adulterate it , to that spirituall treason of wit and fancie , or of heresie and contradiction , which would stampe the private image and superscription of a man upon Gods owne coine , and torture the Scriptures to confesse that which was never in them . Hee will receive the word in the power , majestie , and authority thereof , suffering it like thunder to discover the forrest , and to drive out all those secret corruptions which shelterd themselves in the corners , or deceit of his heart . He will delight to have his imaginations humbled , and his fleshly reasonings non plus'd , & al his thoughts subdued unto the obedience of Christ. Hee will receive the word as a wholsome potion , to that very end that it may search his secret places , and purge out those tough and incorporated lusts which hitherto hee had not prevailed against . Hee will take heed of hardning his heart that hee may not heare , of rejecting the counsell of God against himselfe , of thrusting away the word from him , of setting up a resolved will of his owne against the call of Christ , as of most dangerous down-fals to the soule . Lastly , he will receive the word in the spiritualnesse thereof , subscribing to the closest precepts of the Law , suffering it to clense his heart unto the bottome , hee will let the consideration of Gods command preponderate and over-rule all respects of feare , love , profit , pleasure , credit , compliancy , or any other charme to disobedience ; hee will bee contented to bee led in the narrowest way , to have his secretest corruption reveal'd and remov'd , to expose his conscience with patience under the saving , though severest blowes of this spirituall sword . In one word hee will deny the pride of his owne wit , and if it bee the evident truth of God which is taught him , though it come naked , and without any dressings , or contributions of humane fancie , hee will distinguish betweene the author and the instrument , betweene the treasure and the vessell in which it comes , and from any hand receive it with such awefull submission of heart , as becommeth Gods owne word . Thirdly , the soule in this case will most dearly love every member of Christ. For these two , the love of Christ , and of his members , doe infallibly accompany one another . For though there bee a farre higher proportion of love due unto Christ than unto men , yet our love to our brethren is quoad nos and à posteriori , not onely the evidences , but even the measure of our love to Christ. He that loveth not his brother whom hee hath seen , how can he love God whom he hath not seene ? ( saith the Apostle ) 1 Ioh. 4.20 . hee that hath not love enough in him for a man like himselfe , how can hee love God whose goodnesse being above our knowledge requireth a transcendency in our love ? This then is a sure rule ; He that loveth not a member of Christ , loveth not him , and hee who groweth in his love to his brethren , groweth likewise in his love to Christ. For as there is the same proportion of one to five as there is of twenty to an hundred , though the numbers be farre lesse : as the motion of the shadow upon the diall , answereth exactly to that proportion of motion and distance which the Sunne hath in the firmament , though the Sunne goeth many millions of miles when the shadow it may bee moveth not the breadth of a hand : so though our love to Christ ought to be a far more abundant love , than to any of his members , yet certaine it is that the measure of our progresse in brotherly love is punctually answerable to the growth of our love to Christ. Secondly , a true grounded love unto Christ will shew it selfe in the right manner or conditions of it . Which are principally these three : First , it must bee an incorrupt and sincere love . Grace bee upon all those that love the Lord Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in incorruption or sincerity , saith the Apostle , Eph. 6.24 . that is , on those who love not in word or outward profession and stipulation onely , but in deed and truth , or in the permanent constitution of the inner man ; which moveth them to love him alwayes and in all things , to hate every false way , to set the whole heart , the studie , purpose , prayer and all the activity of our Spirits against every corruption in us which standeth at enmity with him and his Kingdome . Secondly , it must be a principall and superlative love , grounded upon the experience of the soule in it selfe , that there is ten thousand times more beautie and amiablenesse in him , than in all the honours , pleasures , profits , satisfactions which the world can afford ; that in comparison or competition with him , the dearest things of this world , the parents of our body , the children of our flesh , the wife of our bosome , the bloud in our veines , the heart in our brest , must not onely be laid downe and lost as sacrifices , but hated as snares when they draw us away from him . Thirdly , it must bee an unshared and uncommunicable love , without any corrivals ; for Christ as he is unto us all in all , so he requireth to have all our affections fixed upon him : As the rising of the Sunne drowneth all those innumerable Starres which did shine in the firmament before ; so must the beauty of this Sunne of righteousnesse blot out , or else gather together unto it selfe all those scattered affections of the soule , which were before cast away upon meaner objects . Lastly , true love unto Christ will shew it selfe in the naturall and genuine effects of so strong and spirituall a grace : some of the principall I before named , unto which we may adde , First , An universall , cheerefull , and constant obedience to his holy Commandements : If a man , saith Christ , love me , he will keepe my Commandements ; and my Father will love him , and wee will come unto him , and make our abode with him , Iob. 14.24 . There is a twofold love , a love which descends , and a love which ascends , a love of Bounty and beneficence , and a love of Dutie and service : so then , as a father doth then only in truth love his childe , when with all care he provideth for his present education and future subsistence ; so a childe doth then truly love his father , when with all reverence and submission of heart he studieth to please and to doe him service : And this love if it be free and ingenuous , by how much the more not only pure and equall in it selfe , but also profitable unto him the commandement is , by so much the more carefully will it endevour the observation thereof . And therefore since the soule of a Christian knowes that as God himselfe is good , and doth good , so his Law ( which is nothing but a ray and glimpse of his owne holinesse ) is likewise good in it selfe , and doth good unto those which walke uprightly , it is hereby enflamed to a more sweet and serious obedience thereunto , in the keeping whereof , there is for the present so much sweetnesse , and in the future so great a reward : Thy Word , saith the Psalmist , is very pure , therefore thy servant loveth it . Secondly , A free , willing , and cheerefull suffering for him and his Gospell . Vnto you , saith the Apostle , it is given in the behalfe of Christ , not onely to beleeve on him , but also to suffer for his sake , Phil. 1.29 . We see how far a humane love either of their countrey , or of vain-glory hath transported some heathen men to the devoting and casting away their owne lives : How much more should a spirituall love of Christ put courage into us to beare all things , and to endure all things ( as the Apostle speakes , 1 Cor. 13.7 . ) for him , who bare our sinnes , and our stripes , and our burdens for us , which were heavier than all the world could lay on ? And this was the inducement of that holy martyr a Polycarp , to die for Christ , notwithstanding all the perswasions of the persecutors , who by his apostacie would faine have cast the more dishonour upon Christian Religion , and as it were by sparing him , have the more cunningly persecuted that ; This eightie six yeares , saith he , I have served him , and he never in all that time hath done me any hurt , why should I be so ungratefull as not to trust him in death , who in so long a life hath never forsaken me ? I am perswaded , saith the Apostle , that b neither death , nor life , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord , Rom. 8.38 , 39. Nothing able to turne away his love from us , and therefore nothing should be able to quench our loue to him . Many waters , that is , by the usuall c expression of the holy Scriptures , many afflictions , persecutions , temptations , cannot quench love , neither can the flouds drowne it , Cant. 8.7 . Thirdly , A zeale and jealous contention for the glory , truth , worship and wayes of Christ : wicked men pretend much love to Christ , but they indeed serve onely their owne turnes ; as Ivie , which claspes an Oake very close , but only to sucke out sap for its owne leaves and berries ; but a true love is full of care to advance the glory of Christs kingdome , and to promote his truth and worship , feares lest Satan and his instruments should by any meanes corrupt his truth , or violate his Church , as the Apostle to the Galatians professeth , the feare which his love wrought in him towards them ; I am afraid of you , lest I have bestowed upon you labour in vaine , Gal. 4 . 11-16 . So we finde what contention , and disputation , and strife of spirit the Apostles and others in their ministery used , when Christ and his holy Gospell was any way either injured by false brethren , or kept out by the idolatry of the places to which they came , Act. 15.2 . Act. 17.16 . Act. 18.25 . & 19.8 . Gal. 2.4 , 5. Iude v. 2. Lastly , A longing after his presence , a love of his appearing , a desire to be with him which is best of all , a seeking after him , and grieving for him , when for any while he departs from the soule , a waiting for his salvation , a delight in his Communion , and in his spirituall refreshments , a communing with him in his secret chamber , in his houses of wine , and in his galleries of love . By which lovely expressions the Wise-man hath described the fellowship which the Church desireth to have with Christ , and that abiding and supping of Christ with his Church , feasting the soule with the manifestations of himselfe and his graces unto it , Psalm . 42.3 . & 105.4 . 2 Cor. 5.2 . 2 Tim. 4.8 . Phil. 1.23 . Cant. 3.1 , 2. Cant. 5 . 6-8 . Gen. 49.18 . Psal. 119.131 . Cant. 1.4 . & 2.4 . Cant. 7.5 . Ion. 14 . 21-23 . Revel . 3.20 . Having thus by occasion of the enemies of Christ , spoken something of the true and false Love which is in the world towards him : we now proceed to the particulars mentioned before . And the first is the terme of Duration , or measure of time in the Text , Vntill . It hath a double relation in the words , unto Christs Kingdome , and unto his Enemies . As it looks to the kingdome of Christ , it denotes both the Continuance and the Limitation of his kingdome . The continuance of it in his owne person , for it is there fixed and intransient . He is a King without successours , as being subject to no mortality , nor defect which might be by them supplied . The kingdome of Christ ( as I observed ) is either Naturall , as he is God , or Dispensatory , and by Donation from the Father , as he is Mediator , and not onely of the former , but even of this likewise the Scripture affirmes that it is Eternall . It is a kingdome set up by the God of heaven , and yet it shall never be destroyed , but stand for ever , Dan. 2.44 . I have set my King upon my holy hill of Sion , that notes the unction and donation , Psalm . 2.6 . and in mount Sion where God hath set him , hee shall reigne from henceforth even for ever , Mic. 4.7 . Though hee be a childe borne , and a sonne given , yet of the encrease of his government and peace there shall be no end ; upon the throne of David , and upon his Kingdome , to order it , and to establish it with judgement and justice , from henceforth for ever and ever , Esay 9.6 , 7. unto the Sonne hee saith , Thy throne , O God , is for ever and ever , Heb. 1.8 . And here wee must distinguish betweene the substance of Christs kingdome , and the forme or manner of administring and dispencing it . In the former respect it is absolutely eternall , Christ shall bee a head and rewarder of his members , an everlasting Father , a Prince of peace unto them for ever . In the latter respect it shall be Eternall according to some acception , that is , it shall remaine untill the consummation of all things , as long as there is a Church of God upon the earth , there shall be no new way of spirituall and essentiall government prescribed unto it , no other Vicar , Successour , Monarch , or Vsurper upon his office by God allowed , but he onely by his Spirit in the dispensation of his ordinances shall order and over-rule the consciences of his people , and subdue their enemies : yet he shall so reigne till then , as that hee shall then cease to rule in such manner as now hee doth , when the end comes hee shall deliver up the kingdome to God the Father , and when all things shall be subdued unto him , he also himselfe shall be subject unto him that put all things under him , that God may be all in all , 1 Cor. 15 . 24-28 . He shall so returne it unto God , as God did conferre , and as it were , appropriate it unto him , namely , in regard of judiciary dispensation and execution , in which respect our Saviour saith , that as touching the present administration of the Church , The Father judgeth no man , but hath committed all judgement , and hath given authority to execute it unto his Sonne , Ioh. 4.22 , 27. Now Christ governeth his Church by the ministery of his Word and Sacraments , and by the effusion of his Spirit in measure and degrees upon his members ; by his mightie , though secret , power he fighteth with his enemies , and so shall doe till the resurrection of the dead , when death , the last enemie shal be overcome , and then in these respects his kingdome shall cease , for he shall no more exercise the offices of a Mediator in compassionating , defending , interceding for his Church ; but yet he shall still sit and reigne for ever as God , coequall with his Father , and shall ever be the Head of the Church his body . Thus we see though Christs kingdome in regard of the manner of dispensation , and present execution thereof , it be limited by the consummation of all things ; yet in it selfe it is a kingdom which hath neither within the seeds of mortality , nor without the danger of a concussion , but in the substance is immortall , though in regard of the commission and power which Christ had as Mediator to administer it alone by himselfe , and by the fulnesse of his Spirit , it be at last voluntarily resigned into the hands of the Father , and Christ as a part of that great Church become subject to the Father , that God may bee all in all . Now the grounds of the Constancy of Christs government over his Church , and by consequence of the Church it selfe which is his kingdome , are amongst others these : First , the Decree and promise of God sealed by an oath , which made it an adamantine and unbended purpose , which the Lord would never repent of nor reverse . All Gods Counsels are immutable ( though he may alter his workes , yet he doth never change his will , ) but when he sealeth his Decree with an oath , that makes their immutability past question or suspition . In that case it is impossible for God to change , because it is impossible for God to lye , or deny himselfe , Hebr. 6.18 . Now upon such a Decree is the Kingdome of Heaven established . Once have I sworne by my Holinesse that I will not lye unto David , saith the Lord , Psal. 89.35 . Once , that notes the constancie and fixednesse of Gods promise ; By my Holinesse , that notes the inviolablenesse of his promise ; as if he should have said , Let me no longer be esteemed an Holy God than I keepe immutably that Covenant which I have sworne unto David in my truth . Secondly , the free gift of God unto his Sonne Christ , whereby he committed all power and judgement unto him . And Power is a strong argument to prove the Stability of a kingdome , especially if it bee on either side supported with wisedome and righteousnesse , as the power of Christ is : And therefore from his power hee argues for the perpetuitie of his Church to the end of the world , All power is given mee in heaven and earth ; Goe yee therefore and preach the Gospell to all nations ; and loe I am with you alwayes to the end of the world , Matth. 28 . 18-20 . And the argument is very strong and emphaticall , for though kingdomes of great power have beene and may be subdued , yet the reason is , because much power hath still remained in the adverse side ; or if they have beene too vast for any smaller people to root out , yet having not either wisdome enough to actuate so huge a frame , or righteousnesse to prevent or purge out those vitious humours of emulation , sedition , luxury , injustice , violence and impietie , which like strong diseases in a body , are in states the preparations and seminaries of mortalitie , they have sunke under their owne weight , and beene inwardly corrupted by their owne vices . But now first , the power of Christ in his Church is universall , there is in him all power and no weaknesse , no power without him or against him ; and therefore no wonder if from a fulnesse of power in him , and an emptinesse in his enemies , the argument of continuance in his kingdome doth infallibly follow ; for what man , if hee were furnished with all sufficiencie , would suffer himselfe to be mutilated and dismembred , as Christ should , if any thing should prevaile against the Church , which is his fulnesse . Againe , this power of Christ is supported with wisdome , it can never miscarry for any inward defect , for the wisdome is proportionable to the power ; this , All power , and that , All the treasures of wisdome ; Power able by weaknesse to confound the things which are mighty , and wisdome able by foolishnesse to bring to nought the understanding of the prudent ; and both these are upheld by righteousnesse , which is indeed the very soule and sinewes of a kingdome , upon which the thrones of Princes are established , and which the Apostle makes the ground of the perpetuitie of Christs kingdome , Thy throne , O God , is for ever and ever , a scepter of righteousnesse is the scepter of thy kingdome , Hebr. 1.8 . Thirdly , the quality of Christs kingdome is to be a Growing kingdome , though the originals thereof be but like a graine of mustard-seed , or like Eliahs cloud to a humane view despicable , and almost below the probabilities of subsistence , the object rather of derision than of terrour to the world ; yet at last it groweth into a widenesse , which maketh it as catholike as the world . And therefore that which the Prophet David speakes of the Sunne , the Apostle applies to the Gospell , Rom. 10.18 . to note that the Circle of the Gospell is like that of the Sunne , universall to the whole world . It is such a kingdome as groweth into other kingdomes , and eats them out . The little stone in Nebuchadnezzars vision ( which was the Kingdome of Christ , for so Ierusalem is called a stone , Zech. 12.3 . ) brake in peeces the great Monarchies of the earth , and grew up into a great mountaine which filled the world , Dan. 2.34 , 35. for the kingdomes of the earth must become the kingdomes of the Lord , and of his Christ , Revel . 11.15 . Therefore the Prophets expresse Christ and his kingdome by the name of a Branch , which groweth up for a standard and ensigne of the people , Esay 11.1.10 . Zech. 3.8 . A branch which growes , but never withers . It hath no principles of death in it selfe ; and though it be for a while subject to the assaults of adversaries , and forren violence , yet that serves onely to trie it , and to settle it , but not to weaken or overturne it : The gates of hell , all the powers , policies , and lawes of darknesse , shall never prevaile against the Church of Christ : he hath bruized , and judged , and trodden downe Satan under our feet . He hath overcome the world ; he hath subdued iniquitie , hee hath turned persecutions into seminaries and resurrections of the Church ; he hath turned afflictions into matters of glory and of rejoycing ; so that in all the violence which the Church can suffer , it doth more than conquer , because it conquers not by repelling but by suffering . And this shewes the sacrilege and sawcinesse of the Church of Rome , which in this point doth with a double impiety therefore pervert the Scriptures , that it may derogate from the honour of Christ and his kingdome : And those things which are spoken of the infallibility , authority , and fulnesse of power which Christ hath in his body , of the stability , constancie , and universalitie of his Church upon earth , doth arrogate onely to the Pope and his See at Rome . As the Donatists in S. Augustines time from that place of the Spouse in the Canticles , Tell me , O thou whom my soule loveth , where thou feedest , where thou makest thy flocke to rest in Meridie , excluded all the world from being a Church , save onely a corner of Africa , which was at that time the nest of those hornets : So because Christ sayes , his Church is built upon a rocke , and the gates of hell shall not prevaile against it ; therefore the Romanists from hence conclude all these priviledges to belong to them , and exclude all the famous Churches of the world besides from having any communion with Christ the Head. That scornefull expostulation which Harding makes with that renowned and incomparable Bishop ( under whose hand hee was no more able to subsist , than a whelpe under the paw of a Lion ) shall wee now change the song of Micheas the Prophet , Out of Sion shall come the Law , and the Word of the Lord from Ierusalem ; and sing a new song , out of Wittenberg is come the Gospell , and the Word of the Lord from Zurich and Geneva ? may most truely and pertinently be retorted upon himselfe and his faction , who boldly curse and a exclude all those Christian Churches from the body of Christ , and the hope of salvation , who will not receive lawes from Rome , nor esteeme the Cathedrall determinations of that Bishop ( though haply in himselfe an impure , diabolicall and intolerable beast , as by their owne confessions many of them have beene ) to be notwithstanding the infallible Edicts of the Spirit of God , and as undoubtedly the Word of Christ , as if S. Peter or Saint Paul had spoken it ; an arrogancie than which there is scarce any more expresse and characteristicall note to discerne Antichrist by . It is true that Christs regal power doth alwaies shew forth it selfe in upholding his Catholike Church , and in revealing unto it out of his sacred Word such necessary truths as are absolutely requisite unto its being and salvation ; but to binde this power of Christ to one man , and to one See , ( as if like the Pope he were infallible only in S. Peters chaire ) is the meere figment of pride and ambition without any ground at all , raised out of a heape and aggregation of monstrous presumptions of humane and some most disputable , b others most false conceits , of which though there be not the least vestigia in sacred Scriptures , yet must they be all first wrested in for indubitate principles , and laid for sure foundations before the first stone of Papall authoritie can bee raised . As first , that the externall and visible regiment of the whole Church is c Monarchicall , and that there must be a predominant mistresse Church set over all the rest , to which in all points they must have recourse , and to whose decisions they must conforme without any hesitancie , or suspition at all , whereas the Apostle tels us that the unity of the Church is gathered by many Pastors and Teachers , Eph. 4.11 , 12 , 13. for as if severall needles bee touched by so many severall Loadstones ( all which have the selfe-same specificall vertue in them ) they doe all as exactly bend to one and the same point of heaven , as if they had beene thereunto qualified by but one : so in as much as Apostles , Prophets , Evangelists , Pastors , Teachers , come all instructed with one and the same spirituall truth and power towards the Church , therefore all the faithfull , who are any where by these multitudes of Preachers taught what the truth is in Iesus , doe all by the secret sway and conduct of the same Spirit of Grace ( whose peculiar office it is to guide his Church in all necessary and saving truth ) with an admirable consent of heart , and unitie of judgement incline to the same end , and walke in the same way , acknowledging no monarch over their consciences but CHRIST , nor any other ministeriall application of his regall power in the Catholike Church , but onely by severall Bishops and Pastours , who in their severall particular compasses are endowed with as plenary and ample ministeriall power , as the Pope and his Consistorie within the See of Rome . Secondly , that Peter was Prince and Monarch , Rocke and Head in this Vniversall Church , and that hee alone was custos clavium , and all this in the vertue of Christs promise and commission granted unto him . Thou art Peter , and upon this Rocke will I build my Church , feed my sheep , feed my Lambs , unto thee will I give the Keyes of the kingdome of heaven : In which respect Baronius calleth him * Lapidem primarium , the chiefe stone ; and againe , though Christ , saith hee , bee the Author and moderator of his Church , yet the Princedome and Monarchie hee hath confer'd upon Peter a ; and therefore as no man can lay any other foundation than that which is layd , namely Christ , so no man can lay any other than that which Christ hath layd , namely Peter . And it is wonderfull to consider what twigs and rushes they catch at to hold up this their monarchy . b Because Peter did preach first , therfore he is Monarch of the Church . By which reasō his monarchie is long since expir'd , for his pretended successors scarce preach at all . And yet if that may bee drawen to any argument , it proves onely that hee was Lapis primus , the first in order and in forwardnesse to preach Christ ( as it became him who had three times denied him ) but not Lapis primarius , the chiefe in dignity , and jurisdiction over the rest● and why should it not bee as good an argument to say that Iames had the dignity of precedence before Peter , because Paul first names Iames , and then Cephas , and that in a place where hee particularly singles them out as pillars and principall men in the Church , as to say that Peter hath jurisdiction over Iames and the rest , because in their Synods and assemblies hee was the chiefe speaker ? c Because Peter cured the lame man that sate at the gate of the Temple , therfore hee is universall monarch . By which reason likewise Paul who in the selfe same manner cured a creeple at Lystra , should fall into competitiō with Peter for his share in the monarchie . But the people there were not so acute disputants as these of Rome , for though they saw what Paul had done , yet they concluded the dignity and precedence for Barnabas , they called him Iupiter and Paul Mercury . Againe , because Peter d pronounced sentence upon Ananias , therfore hee is monarch of the universall Church : and why Paul should not here likewise come in for his share , I know not , for hee also passed judgment upon Elimas the sorcerer ( and we no where finde that hee derived his authority , or had any commission from Peter to doe so . ) And surely if by the same Apostolicall and infallible Spirit of Christ , ( which they both immediatly received from Christ himselfe ) S. Paul did adjudge Elimas to blindnesse , by the which S. Peter adjudged Ananias to death , I see not how any logick from a parity of actions can conclude a disparity of persons , except they will say that it is more monarchicall to adjudge one to death , than another to blindnesse . Againe , because Peter healed the sick by his shaddow , therefore Peter is monarch of the universall Church : and even in this point Paul likewise may hold on his competition , for why is not the argument as good that Paul is Monarch of the Church because the handkerchiefs and aprons which came from his body did cure diseases , and cast out Divels , as that Peter is therefore monarch because by the overshaddowing of his body the sick were healed ? But the truth is there is no more substance in this argument for Peters principality , than there is for their supposed miraculous vertue of images and relicks of Saints , because the shaddow ( which was the image of Peter ) did heale the sick , for that also is the Cardinals great argument . Againe , because Peter was sent to Samaria to confirme them in the faith , and to lay hands on them that they might receive the holy Ghost , and to confound Simon Magus the sorcerer , therfore hee is primate of the Catholike Church , and hath monarchicall jurisdiction . And yet the Pope is by this time something more monarchicall than Peter , for he would thinke skorne to bee sent as an Ambassador of the Churches from Rome to the Indians , amongst whom his Gospell hath been in these latter ages preached ; and doubtlesse they would bee something more confirmed than they are by the soveraigne vertue of his prayers and presence . But alas , what argument is it of monarchie to be sent by others in a message , and that too not without an associate , who joyned with him in the confirmation of that Church ? and if the confuting , or cursing of Simon Magus were an argument of primacy , why should not S. Pauls cursing of Elimas , and Hymeneus , and Alexander , and S. Iohns of Cerinthus be arguments of their primacie likewise ? Againe , because Paul went up to Ierusalem to see Peter , therefore Peter was monarch of the Catholick Church . And why should not by this argument Elizabeth bee concluded a greater woman than the virgin Marie , and indeed the lady of all woman , because the blessed Virgin went up into the hill countrie of Iudea , and entred into the house of Zacharias and saluted Elizabeth ? but wee finde no argument but of equality in the Text , for hee went to see him as a brother , but not to doe homage to him , or receive authority from him as a monarch , else why went he not up immediately to Ierusalem , but staied three years , and preached the Gospell by the commission hee had received from Christ alone ? and how came S. Paul to bee so free , or S. Peter to bee so much more humble than any of his pretended successors as the one to give with boldnesse , the other with silence and meeknesse to receive so sore a reproofe in the face of all the brethren as many yeares after that did passe betweene them . Certainly S. Paul in so long time could not but learne to know his distance , and in what manner to speake to his monarch and primate . By these particulars wee see upon what sandy foundation this vast and formidable Babel of Papall usurpation and power over the Catholike Church is erected ( which yet upon the matter is the sole principle of Romish religion , upon which all their faith , worship and obedience dependeth . ) But wee say that as Peter was a foundation , so were all the other Apostles likewise , Eph. 2.20 . Revel . 21.14 . and that upon the same reason . For the Apostles were not foundations of the Church by any dignity of their persons , as Christ the chiefe corner stone was , but by the vertue of their Apostolicall office , which was universall jurisdiction in governing the people of Christ , universall commission in instructing them , and a Spirit of infallibility in revealing Gods will unto them throughout the whole world . And therefore as Peter had the keyes of the Kingdome of heaven to remit or retaine the sinnes of men ; so likewise had the other Apostles , Ioh. 20.23 . That Christs charge to Peter , feed my sheepe , feed my lambes , is no other in substance than his commission to them all , goe teach all nations baptizing them in the name of the Father , the Sonne and the Holy Ghost . And that the particular directing of it unto Peter , and praying for him , was with respect unto his particular onely by way of comfort and confirmation , as being then a weake member , not by way of dignity , or deputation of Christs owne regall power to him in the visible Church . For all the offices of Christ are intransient and uncommunicable to any other , in as much as that administration and execution of them dependeth upon the dignity of his person , and upon the fulnesse of his Spirit , which no mortall man or immortall Angell is capable of . But all this is not enough to bee granted them for the raising their authority . But then thirdly , we must grant them too that Peter , thus qualified , was Bishop of Rome , for proofe wherof they have no Testimonie of Holy Scriptures , but onely humane tradition , Cui impossibile non est subesse falsum . So that in this which is one of the maine principles they build upon , their faith cannot bee resolved into the word of God , and therefore is no divine faith . Fourthly , that hee did appoint that Church to bee the monarchicall and fundamentall see to all other Churches ; for hee was Bishop as well of Antioch as of Rome , by their owne confession . And I wonder why some of his personall vertue should not cleave to his chaire at Antioch , but all passe over with him to another place . Fifthly , that hee did transmit all his prerogatives to his successors in that chaire . By which assertion they may as well prove that they all ( though some of them have been sorcerers , others murtherers , others blasphemous atheists ) were inheriters of S. Peters love to Christ , for from thence our Savior inferres , feed my sheep , to note that none feed his sheepe , but those that love his person . Lastly , that that long succession from S. Peter untill now hath ever since been legall , and uninterrupted . Or else the Church must sometimes have been a monster without a head . Wee grant that some of the Ancients argue from succession in the Church ; but it was while it was yet pure , and while they could by reason of the little space of time betweene them and the Apostles , with evidence resolve their Doctrine through every medium into the preaching of the Apostles themselves . But even in their personall succession who knoweth not what Simonies and Sorceries have raised divers of them unto that degree ? and who is able to resolve , that every Episcopall ordination of every Bishop there hath been valid , since therunto is requisite both the intention and Orders of that Bishop that ordained him . These and a world of the like uncertainties must the faith of these men depend upon , who dare arrogate to themselves the prerogatives of Christ , and of his Catholike Kingdome . But I have been too long upon this argument . Againe this point of the stabilitie of Christs Kingdome is a ground of strong confidence & comfort to the whole Church of Christ , against all the violence of any outward enemies wherwith sometimes they may seeme to bee swallowed upon . Though they associate themselves , and gird to the battle , though they take counsell , and make decrees against the Lords anointed and against his spouse , yet it shall all come to nought , and be broken in pieces , all the smoake of hell shall not bee able to extinguish , nor all the power of hell to overturne the Church of God , and the reason is , Immanuel , God is with us , Esai . 8.9 , 10. That anointing which the Church hath received shall deliver it at last from the yoke of the enemie , Esai . 10.27 . Though it seeme for the time in as desperate a condition as a dry stick in the fire , or a dead body in the grave , yet this is not indeed a sepulture , but a semination . Though it seeme to bee cast away for a season , yet in due time it will come up and flourish againe , Zechariah 3.2 . Ezekiel 37.11 . And this is the assurance that the Church may have , that the Lord can save and deliver a second time , Esai . 11.11 . that hee is the same God yesterday , and to day , and for ever ; and therfore such a God as the Church hath found him heretofore , such a God it shall finde him to day , and for ever , in the returnes and manifestations of his mercy . Which discovers the folly , and foretels the confusion of the enemies of Christs Kingdome , they conceive mischiefe , but they bring forth nothing but vanity , Iob 15.35 . They conceive chaffe , and bring forth stubble , Esai . 33.11 . They imagine nothing but a vaine thing , their malice is but like the fighting of briars and thornes with the fire , Esai . 27.4 . Nahum 1.10 . like the dashing of waves against a rock , like a mad mans shooting arrowes against the Sunne , which at last returne upon his owne head ; like the puffing of the fanne against the corne , which driveth away nothing but the chaffe , like the beating of the winde against the saile , or the foming and raging of the water against a mill , which by the wisedome of the artificers are all ordered unto usefull and excellent ends . And surely when the Lord shall have accomplished his worke on mount Sion , when hee shall by the adversary , as by a fanne have purged away the iniquity of Iacob , and taken away his sinne , hee will then returne in peace and beauty unto his people againe . Looke on the preparation of some large building , in one place you shall see heapes of lime , and morter , in another piles of timber , every where rude , and indigested materials , and a tumultuary noise of axes and hammers , but at length the artificer sets every thing in order , and raiseth up a beautifull structure : such is the proceeding of the Lord in the afflictions and vastations of his Church , though the enemie intend to ruine it , yet God intends onely to repaire it . Thus farre as Donec respects Christs Kingdome in it selfe . Now as it respecteth the enemies of Christ , it notes , First , The present inconsummatenesse of the victories , and by consequence the intranquillity of Christs Kingdome here upon the earth . All his enemies are not yet under his feete , Satan is not yet shut up ; the rage of hell , the persecutions and policies of wicked men , the present immunity of desperate sinners , are evidences that Christ hath yet much worke to doe in his Church . But doth not the Apostle say , that all things are put under his feete ? Eph. 1.22 . It is true quoad judiciariam potestatem , but not quoad exercitium potestatis . Hee shall not receive any new power to subdue his enemies , which hee hath not already ; but yet hee can execute that power when and how hee will. And hee is pleased to suffer his enemies in this respite of their reprivall to rage , and revile , and persecute him in his members . Every wicked man is condemned already , and hath the wrath of God abiding upon him , Iob. 3.18.36 . Onely Christ doth suspend the execution of them for many weighty reasons . As first , to shew his patience and long suffering towards the vessels of wrath , for hee ever comes first with an offer of peace , before hee drawes the sword , Rom. 2.4 . Rom. 9.22 . Deut. 20 . 10-13 . Luk. 10.5 , 11. Secondly , to magnifie the power of his protection and providence over the Church in the midst of their enemies , for if the Lord were not on the Churches side when man riseth up against it , if hee did not rebuke the proud waves , and set them their bounds how farre they should goe , there could bee no more power in the Church to withstand them , than in a levell * of sand to resist an inundation of the Sea , Psal. 124.1.5 . Thirdly , to reserve wicked men unto the great day of his appearing , and of the declaration of his power and righteousnesse , wherin all the world shall bee the spectators and witnesses of his just and victorious proceedings against them , Act. 17.31 . Fourthly , to shew forth his mighty power in destroying the wicked all together . They who here carried themselves with that insolence as if every particular man meant to have plucked Christ out of his throne , shall there all together bee brought forth before him . That as the righteous are reserved to have their full salvation together , 1 Thess. 4.17 . so the wicked may bee bound up in bundles , and destroied together , Psal. 37.38 . Esai . 1.28 . Fifthly , to fill up the measure , and to ripen the sinnes of wicked men : for the Lord puts the wickednesse of men into an Epha , and when they have filled up their measure , he then sealeth them up unto the execution of his righteous judgements . And hence it is that the Scripture calleth wicked men Vessels fitted for destruction , for they first fill themselves with sin , and then God filleth them up with wrath and shame . Sixthly , to fill up the number of his Elect , for hee hath many sheepe which are not yet within his fold , and they many of them the posterity of wicked men , Ioh. 10.16 . Seventhly , to fill up the measure of his owne sufferings in his members , that they may follow him unto his kingdome through the same way of afflictions as he went before them , Col. 1.24 . Revel . 6.11 . Eighthly , to exercise the faith of his Church , to drive the faithfull with the Prophet Habakuk into their watch-tower , and with David into the Sanctuary of the Lord , thereto waite upon him in the way of his judgements , to consider that the end of the righteous man is peace , and that the pride and prosperity of the wicked is but as the fat of Lambes , and as the beauty of grasse ; that God hath set them in slippery places , and will cast them downe at the last , Hab. 2.1 , 3. Psal. 37.2.10.20 . Psal. 73.18 . Lastly , to weane the faithfull from earthly affections , and to kindle in them the desires of the Saints under the altar , How long , O Lord , holy and true , dost thou not judge and avenge our bloud on them that dwell on the earth ? Revel . 6.10 . Secondly , as donec notes the Patience of Christ towards his enemies , so it notes likewise that there are fixed bounds and limits unto that patience , beyond which he will no longer forbeare them . There is an appointed day , wherein hee will judge the world with righteousnesse , Act. 17.31 . There is a yeere of vengeance , and of recompences for the controversies of Sion , Esai . 34.8 . The wilde asse that sucketh up the winde at her pleasure may be found in her moneth , Ier. 2.24 . The Lord seeth that the day of the wicked is comming . It is an appointed time , though it tarry , yet if we waite for it , It will surely come , it will not tarry , Psal. 37.13 . Hab. 2.3 . Well then , let men goe on with all the fiercenesse and excesse of riot they will , let them walke in the way of their heart , and in the sight of their eyes , yet all this while they are in a chaine , they have but a compasse to goe , and God will bring them to judgement at the last . When the day of a Drunkard and riotous person is come , when he hath taken so many hellish swallowes , and hath filled up the measure of his lusts , his marrow must then lie downe in the dust , though the cup were at his mouth , yet from thence it shall be snatch'd away , and for everlasting hee shall never taste a drop of sweetnesse , nor have the least desire of his wicked heart satisfied any more . A wicked mans sinnes will not follow him to hell to please him , but onely the memory of them to bee an everlasting scourge , and flame upon his conscience . O then take heed of ripening sinne , by custome , by security , by insensibility , by impudence and stoutnesse of heart , by making it a mocke , a matter of glory and of boasting , by stopping the eare against the voice of the Charmer , and turning the backe upon the invitations unto mercy , by resisting the Evidence of the Spirit in the Word , and committing sinne in the light of the Sunne : for as the heat of the sunne doth wither the fruit which falls off , and ripen that which hangs on the tree ; so the Word doth weaken those lusts which a man is desirous to shake off , and doth ripen those which the heart holds fast and will not part with . When was Israel overthrowne , but when they mocked the Messengers of God , and despised his Word , and misused his Prophets , and rejected the remedy of their sinne ? and when was Juda destroyed , but when they hardened themselves against the Word , and would not take notice of the day of their peace ? Alas , what haste doe men make to promote their owne damnation , and to goe quickly to hell , when they will breake through the very Law of God , and through all his holy Ordinances , that they may come thither the sooner , as if the gate would bee shut against them , or as if it were a place of some great preferment ; as if they had to doe with a blinde God which could not see , or with an impotent God which could not revenge their impieties . Well , for all this , the Wise mans speech will prove true at the last , Know , that God will bring thee unto judgement . Thirdly , donec notes the infallible accomplishment of Christs victories and triumph over his enemies at the last , when the day is come wherein he will bee patient towards them no longer . The Prophet giveth three excellent reasons hereof in one verse , Esai . 33.22 . The Lord is our Judge , the Lord is our Lawgiver , the Lord is our King , hee will save us . Hee is our Judge , and therefore certainely when the day of triall is come hee will plead our cause against our adversaries , and will condemne them , Mich. 7.9 . But a Judge cannot doe what pleaseth himselfe , but is bound to his rule , and proceedeth according to establish'd lawes . Therefore he is our Lawgiver likewise , and therefore hee may himselfe appoint Lawes according to his owne will , but when the Will of the Judge , and the Rule of the Law doe both consent in the punishing of offendors , yet then still the King hath a liberty of mercy , and hee may pardon those whom the Law and the Judge have condemned . But Christ , who shall judge the enemies of his Church according to the Law which himselfe hath made , is himselfe the King , and therefore when he revengeth , there is none besides nor above him to pardon . So at that day there shall bee a full manifestation of the Kingdome of Christ , none of his enemies shall moue the wing , or open the mouth , or peepe against him . The second thing formerly proposed in this latter part of the verse was , The Author of subduing Christs enemies under his feet [ I the Lord. ] Wicked men will never submit themselves to Christs Kingdome , but stand out in opposition against him in his Word and wayes . When Gods hand is lifted up in the dispensation of his Word and threatnings against sin , men will not see , Esai . 26.11 . And therefore he saith , My spirit shall not alwayes strive with men , to note that men would of themselves alwayes strive with the spirit , and never yeeld nor submit to Christ. Though the patience and goodnesse of God should lead them to repentance , and forewarne them to flye from the wrath to come , yet they after their hardnesse and impenitent heart do hereby treasure up against themselves the more wrath , and because judgement is not speedily executed , their heart is wholly set in them to doe mischiefe . Let favour , saith the Prophet , be shewed unto a wicked man , yet will he not learne righteousnesse , in the land of uprightnesse will he deale unjustly , and will not behold the majesty of the Lord. Certainely if a wicked man could bee rescued out of hell it selfe , and brought backe into the possibilities of mercie againe , yet would he in a second life flie out against God , and while he had time take his fill of lusts againe . We see Clay will but grow harder by the fire , and that metall which melted in the Fornace , being taken thence will returne to its wonted solidity . When Pharaoh saw that the raine , and the haile , and the thunders were ceased , ( though in the time of them he was like melted metall , and did acknowledge the righteousnesse of God and his owne sinne , and make strong promises that Israel should goe ) yet then he sinned more , and hardened his heart , he and his servants , and would not let the children of Israel goe . Doe wee not see men sometimes cast on a bed of sickenesse , brought to the very brinke of hell , and to the smell of that sulphurie lake , when by Gods wonderfull patience they are snatch'd like a brand out of the fire , and have recover'd a little strength to provoke the Lord againe , when they should now set themselves to make good those hypocriticall resolutions of amendement of life , wherewith in their extremity they flattered God , and deceived themselves , suddenly breake forth into more filthinesse than before , as if they meant now to be revenged of God , and to fetch backe that time which sickenesse tooke from them by an extremity of sinning , as if they had made a Covenant with hell to doe it more service , if they might then be spared ? All the favours and methods which God useth are not enough to bring wicked men home unto him of their owne wils . Though I redeemed them , saith the Lord , yet have they spoken lyes against me , they have not cryed unto me with their heart , when they howled upon their beds . The people turneth not unto him that smiteth them , neither doe they seeke the Lord of hosts . So many judgements did the Lord send upon Israel in the necke of one another , and yet still the burden of the Prophet is , Yet have you not returned unto me , saith the Lord. Damme up the passage of a river , and use all the Art that may be to over-rule it , yet you can never carry it backward in its owne channell ; you may cut it out into other courses and diverticles , but no Art can drive it unto a contrary motion , and make it retire into its owne fountaine : So though wicked men may haply by divers reasons which their lusts will admit , be so farre wrought upon as to change their courses , yet it is impossible to change themselves , or to turne them quite out of their owne way into the way of Christ. There is but a bivium in the world , a way of life , and a way of death , and the Lord in the Ministery of the Word gives us our option , I have set before you this day life and death , blessing and cursing , and hee that beleeveth shall be saved , hee that beleeveth not shall be damned . To the former he invites , beseecheth , enticeth us with promises , with oathes , with engagements , with prevention of any just objection which might be made ; We beseech you , saith the Apostle , in Christs stead that you be reconciled unto God. From the other he deterres us by forewarning us of the wrath to come , and of the period which death will put to our lusts with our lives . And as Tertullian once spake of the Oath of God , so may I of his entreaties , and threatnings . O blessed men whom the Lord himselfe is pleased to sollicite and entice unto happinesse , but , O miserable men they who will not beleeve nor accept of Gods owne entreaties : And yet thus miserable are we all by nature . There is in men so much atheisme , infidelity and distrust of Gods Word , so close an adherencie of lust unto the soule , that it rather chooseth to runne the hazzard , and to goe to hell entire , than to goe halt and maimed unto heaven ; yea , to make God a liar , to blesse themselves in their sinnes , when he curseth , and to judge of him by themselves , as if he tooke no notice of their wayes . It is not therefore without just cause that God so often threatneth to remember all the sinnes of wicked men , and to doe against them whatsoever he hath spoken . Wee see then that men will never submit themselves unto the Scepter of Christ , nor prevent the wrath to come by a voluntary subjection . It remaines therefore that God take the worke into his owne hands , and put them perforce under Christs feete . They will not submit to his kingdome of grace and mercy , they will not beleeve his kingdome of glory and salvation , but they shall be made subject to the sword of his wrath , and that without any hope of escape , or power of opposition , for God himselfe shall do it immediatly by his owne mighty power . Hee will interpose his owne hand , and magnifie the glory of his owne strength in the just confusion of wicked men . So the Apostle saith , that The Lord will shew his wrath , and make his power knowne in the vessels fitted for destruction , Rom. 9.22 . Two meanes the Apostle sheweth shall be used in the destruction of the wicked , to effect it . The presence or countenance , and the glorious power of the Lord , 2 Thes. 1.9 . The very terrour of his face , and the dreadfull Majesty of his presence shall slay the wicked . The kings of the earth , and the great men , and the rich men , and the chiefe captaines , and the mighty men , those who all their life time were themselves terrible , and had beene acquainted with terrours , shall then begge of the mountaines and rockes to fall upon them and to hide them from the Face of him that sitteth upon the throne , and from the wrath of the Lambe , Revel . 6.15 , 16. Esai . 2.10 . whence that usuall expression of Gods resolution to destroy a people , I will set my face against them . O then how sore shall the condemnation of wicked men bee , when therein the Lord purposeth to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the glorious strength of his owne almighty arme . Here when the Lord punisheth a people , he onely sheweth how much strength and edge he can put into the Creatures to execute his displeasure . But the extreme terrour of the last day shall be this , that men shall fall immediatly into the hands of God himselfe , who hath said , Vengeance belongeth unto me , and ▪ I will recompence , Heb. 10.30 , 31. And therefore the Apostle useth this expostulation against Idolaters , Doe we provoke the Lord to jelousie ? Are we stronger than he ? 1 Cor. 10.22 . Dare we meete the Lord in his fury , doe we provoke him to powre out All his wrath ? Psal. 78.38 . He will at last stir up all his wrath against the vessels that are fitted for it . And for that cause he will punish them himselfe . For there is no Creature able to bring all Gods wrath unto another , there is no vessell able to hold all Gods displeasure . The Apostle telleth us that wee have to doe with God in his Word , Heb. 4.13 . but herein he useth the ministery of weake men , so that his Majesty is cover'd , and wicked men have a veile upon their hearts , that they cannot see God in his Word . When thy hand is lifted up , namely in the threatnings and predictions of wrath out of the word , they will not see : for it is a worke of faith to receive the word as Gods word , and therein before-hand to see his power , and to heare his rod , Mic. 6.9 . Other men belye the Lord , and say it is not he . But though they will not acknowledge that they have to doe with God in his word , though they will not see when his hand is lifted up in the preparations of his wrath , yet they shall see and know that they have to doe with him in his judgements , when his hand falleth downe againe in the execution of his wrath . So the Lord expostulateth with them , Ezek. 22.14 . Can thine heart endure or thine hands bee strong in the dayes that I shall deale with thee ? The Prophet Esay resolves that question , The sinners in Sion are affraid , fearefulnesse hath surprised the hypocrites , ( namely a fearefull looking for of judgement ▪ and fiery indignation , as the Apostle speakes , Heb. 10.27 . ) Who amongst us shall dwell with the devouring fire , who amongst us shall dwell with everlasting burnings ? Esai . 33.14 . that is , in the words of another Prophet , Who can stand before his indignation ? and who can abide in the fiercenesse of his anger . His fury is powred out like fire , and the rockes are throwne downe by him , Nahum 1.6 . Confirmations of this point we may take from these considerations : First , the quarrell with sinners is Gods owne , the controversie his owne , the injuries and indignities have beene done to himselfe and his owne sonne , the challenges have beene sent unto himselfe and his owne Spirit : And therefore no marvell if hee take the matter into his owne hands , and the quarrell so immediatly reflecting upon him , if he be provoked to revenge it by his owne immediate power . Secondly , revenge is his royalty and peculiar prerogative , Deut. 32.35.41 . from whence the Apostle inferres , That it is a fearefull thing to fall into the hands of the living God , Heb. 10.30 , 31. And there are these arguments of fearefulnesse in it ; First , it shall be in Iudgement without mercy , Iam. 2.13 . there shall be no mixture of any sweetnesse in the cup of Gods displeasure , but all poison and bitternesse ; there shall not bee affoorded a drop of water to a lake of fire , a minute of eafe to an eternity of torment . Secondly , it shall be in fury without compassion : In humane judgements where the law of the state will not suffer a Judge to acquit or shew mercy , yet the law of nature will force him to cōpassionate & grieve for the malefactor whom he must condemne . There is no Judge so senselesse of anothers miserie , nor so destitute of humane affections as to pronounce a sentence of condemnation with laughter . But the Lord will condemne his enemies in vengeance without any pittie . I will laugh , saith the Lord , at your calamity , I will mocke when your feare commeth , Prov. 1.26 . Thirdly , it shall bee in revenge and recompence , in reward and proportion , that is , in a full and everlasting detestation of wicked men , the weight whereof shall peradventure lye heavier upon them , than all the other torments which they are to suffer , when they shall looke on themselves as scorned and abhorred exiles from the favour and presence of him that made them . For as the wicked did here hate God , and set their hearts and their courses against him in suo aeterno in all that time which God permitted them to sinne in : so God will hate wicked men , and set his face and fury against them in suo aeterno too , as long as he shall be Judge of the world . Thirdly , this may be seene in the inchoations of hell in wicked men upon the earth . When the doore of the conscience is opened and that sin , which lay there asleepe before , riseth up like an enraged Lion to fly upon the soule , when the Lord suffers some flashes of his glittering sword to breake in like lightening upon the Spirit , and to amaze a sinner with the pledges and first fruits of hell , when he melteth the stout hearts of men , and grindeth them unto powder , what is all this but the secret touch of Gods owne finger upon the conscience ? For there is no creature in the world whose ministerie the heart doth discerne , in the estuations and invisible workings of a guilty and unquiet spirit . Fourthly , the torments of wicked angels whence can they come ? there is no Creature strong enough to lay upon them a sufficient recompence of paine for their sinne against the Majestie of God. And for the disputes of Schoole-men touching corporall fire in hell , and the manner of elevating and applying corporall agents to worke upon spirituall substances , they are but the intemperate nicities of men ignorant of the Scriptures , and of the terrour of the Lord , who is himselfe a consuming fire . The divels acknowledge Christ their Tormentor , and that when hee did nothing but rebuke them : there was no fire , nor any other creature by him applied , but onely the Majesty of his owne word , power , and person , which wrung from them that hideous cry , Art thou come to torment us before the time ? Matth. 8.29 . Lastly , consider the heavinesse of Christs owne soule , his agonie and sense of the curse due unto our sinne when he was in the garden , the trouble , astonishment , and extreme anguish of his soule , which wrought out of his sacred body that woefull and wonderfull sweat . Whence came it all ? wee reade never of any divels let loose to torment him , they were ever tormented at his presence . We reade of no other Angels that had commission to afflict him , we reade of an Angell which was sent to strengthen him , Luk. 22.43 . There is no reason to thinke that the feare of a bodily death , which was the onely thing that men could inflict upon him , was that which squeezed out those drops of bloud , and extorted those bitter and strong cries from him . There were not in his innocent soule , in his most pure and sacred body any seeds or principles of such tormenting distempers ; his compassion towards the misery of sinners , his knowledge of the guilt and cursednesse of sinne , was as great at other times as now : What then could it else be , but the weight of his Fathers justice , the conflict with his Fathers wrath against the sinnes of men , which wrought such extremity of heavinesse in his soule ? And hee was our suretie , he stood in our stead , that which was done to the greene tree , should much more have beene done to the dry ; If God layd upon him the strokes which were due unto our sinne , how much more heavie shall his hand be upon those whom he throughly hateth ? But shall not the Angels then be executioners of the sentence of Gods wrath upon wicked men ? I answere , The Angels shal have their service in the comming of the Lord. First , as Attendants , to shew forth the majestie and glory of Christ to the world , 2 Thes. 1.7 . Matth. 24.31 . Secondly , as executioners of his will , which is to gather together the Elect and the reprobate , to binde up the wicked as sheaves or faggots for the fire . Matth. 13.30.24.31 . But yet still the Lord interposeth his owne power . As a Schoolemaster setteth one scholar to bring forth another unto punishment , but then hee layeth on the stripes himselfe . But why is it said that the Father shal put Christs enemies under his feet ? doth not Christ himselfe do it as well as the Father ? yes doubtlesse . God hath given the Sonne authority to execute Iudgement also , and put into his hands a rod of iron , to dash his enemies to peeces like a potters vessell ; for whatsoever things the father doth , these also doth the sonne likewise , Ioh. 5.19.27 . Psal. 2.9 . But we are to note that the subjecting of Christs enemies under his feete is a worke of divine power . And therefore though it be attributed to Christ as an Officer , yet it belongeth to the Father , as the Fountaine of all divine operations . So God is said to have set forth his Sonne as a propitiation , Rom. 3.25 . and yet the Sonne came downe and manifested himselfe , Phil. 2.7 , 8. Heb. 9.26 . The Father is said to have raised him from the dead , Act. 2.32 Rom. 6.4 . and yet the Sonne raised himselfe by his owne power , Iohn 10.18 . the Father is said to have set Christ at his owne right hand in heavenly places , Ephes. 1.20 . and Christ is said to have sate downe himselfe on the right hand of the Majestie on high , Heb. 1.3.10.12 . The Father is said to give the holy Ghost , Ioh. 14.16 . and yet the Sonne promiseth to send him himselfe , Ioh. 16.7 . so here , though the Sonne have received power sufficient to subdue all his enemies under his feete ( for he is able to subdue all things unto himselfe , Phil. 3.21 . ) yet the Father to shew his hatred against the enemies of Christ , and his consent to the victories of his Son , will likewise subdue all things unto him , 1 Cor. 15.27 , 28. O then that men would be by the terrour of the Lord perswaded to fly from the wrath to come , to consider the weight of Gods heavie hand , and when they see such a storme comming to hide themselves in the holes of that Rocke of mercy . It is nothing but Atheisme and infidelity which bewitcheth men with desperate senselesnesse against the vengeance of God. And therefore as the Lord hath seconded his Word of Promise with an oath , that they might have strong consolation who flye for refuge to lay hold on the hope which is set before them , Heb. 6.17 , 18. So hath hee confirmed the Word of his threatnings with an oath too . If I lift up my hand to heaven and say , I live for ever — I will render vengeance to mine enemies , I will reward them that hate me , Deut. 32.40 41. and againe , The Lord hath sworne by the excellency of Iacob , surely I will never forget any of their workes , Amos 8.7 . and againe , I have sworne by my selfe , that unto me every knee shall bow ▪ Esai . 45.23 . and this he doth that secure and obdurate sinners might have the stronger reasons to flye from the wrath which is set before them . O nos miseros , qui nec juranti Deo credimus ! How wonderfull is the stupidity of men , that will neither beleeve the words , nor tremble at the oath of God ? Hee warneth us to fly from the wrath to come , and we make haste to meete it the rather : wee fill up our measure , and commit sinne with both hands greedily , with uncleane and intemperate courses , we bring immature deaths upon our selves , that so we may hasten to hell the sooner , and make triall whether God be a liar or no. For this indeed is the very direct issue of every profane exorbitancy which men rush into . Every man hath much Atheisme in his heart by nature , but such desperate stupidity doth wonderfully improve it , and bring men by degrees to the hellish presumption of those in the Prophets , The Lord will not doe good , neither will he doe evill ; It is not the Lord , neither shall evill come upon us , the Prophets shall become winde , and the word is not in them . The dayes are prolonged and the vision shall faile ; this man prophesieth of things afarre off , of doomes day , of things which shall be long after our time . Vnto these men , I say , in the words of the Apostle , though they sleep , and see nothing , and mocke at the promise of Christs comming , yet their damnation sleepeth not , but shall come upon them soone enough , even like an armed man. Be not ye mockers , saith the Prophet , lest your bands be made strong . Atheisme , and scorne of Gods judgements will make him binde them the faster upon us , he will get the better of the proudest of his enemies . Wee may mocke , but God will not be mocked . Hee that shooteth arrowes against the Sunne , shall never reach high enough to violate it , but the arrowes shall returne upon his owne head . Contempt of God , and his threatnings doth but tye our damnation the faster upon us , and make our condition the more remedilesse . The rage and wrestling of a beast with the rope which bindes him , doth make the knot the faster . Nay , there is no Atheist in the world , but some time or other feeleth by the horrours of his owne bosome , and by the records of his owne conscience , that there is a consumption decreed , and a day of slaughter comming for the buls of Bashan . Againe , others I have knowne acknowledge indeede the terrour of the Lord , but yet goe desperately on in their presumptions , and that upon two other dangerous downefals : First , they thus argue , peradventure I belong to Gods Election of Grace , and then he will fetch me in , in his time , and in the meane time his mercy is above my sinnes , and it is not for me to hasten his worke till he will himselfe . O what a perversenesse is this for the wickednesse of man to perturbe the Order of God ? His Rule is , that we should argue from a holy conversation to our Election , and by our diligence in adding one grace unto another to make it sure unto our selves ; not to argue from our Election to our calling , nor to neglect all diligence till our Election appeare . It is true , the mercy of Christ is infinitely wider than the very rebellions of men , and it may be hee will snatch such a wicked disputer as this like a brand out of the fire . But then know withall , that every desperate sin thou dost now wilfully run into , will at last cost thee such bitter throwes such bloudy teares , as thou wouldest not be willing with the least of them to purchase the most sweete and constant pleasure which thy heart can now delight in . And in the meane time it is a bloody adventure upon the patience of God , for any man upon expectation of Gods favour to steale time from his service , and to turne the possibilitie of the mercy of God into an occasion of sinning . The Ninivites gathered another conclusion from those premises ; Let man and beast be covered with sackecloth and cry mightily unto God : yea , let them turne every one from their evill way , and from the violence which is in their hands : and the ground of this resolution was this , Who can tell if God will turne and repent , and turne away from his fierce anger that wee perish not ? And the Prophets teach us to make another use of the possibility of Gods mercy ; Rent your hearts and not your garments , and turne unto the Lord your God , for he is gratious and mercifull , slow to anger , and of great kindenesse , and repenteth him of the evill . Who knoweth if he will returne and repent , and leave a blessing behinde him , &c. and againe , Seeke ye the Lord all ye meeke of the earth , seeke righteousnesse , seeke meeknesse , it may be ye shall be hid in the day of the Lords anger . But then secondly , there are not wanting desperate wretches who will thus hellishly argue against the service of God. It may be the decree is gone forth , and I am rejected by God , and why should I labour in vaine , and goe about to repeale his will , and not rather , since I shall have no heaven hereafter , take the fill of mine owne wayes and lusts here ? Thus we finde the wicked Epicures conclude , Wee shall dye tomorrow , and therefore let us eate and drinke to day . Nay , but who art thou , O man , who disputest against God ? who rather choosest to abuse the secrets of God , that thou maiest dishonour him , than to bee ruled by his revealed will , that thou maist obey him ? Let the potsheards strive with the potsheards of the earth , but let not the Clay dash it selfe against him that made it . Remember and tremble at the difference which our Saviour makes even amongst the wicked in hell . It shall be easier for Sodome and Gomorrah , and for Tyre and Sidon in the day of judgement , than for those cities which have heard and despised him . Wicked men are treasuring up of wrath , and hoording up of destruction against their owne soules , every new oath or blasphemie heapes a new mountaine upon their conscience ; every renewed act of any uncleannesse plungeth a man deeper into hell , giveth the divell more hold fast of him , adds more fuell unto his Tophet , squeezeth in more dregges and woefull ingredients into the cup of astonishment which he must swallow . Doubtlesse a sinner in hell would account himselfe a blessed creature if hee did not feele there the weight and worme of such and such particular sinnes , which with much easinesse he might have forborne , nay which without paine and labour hee could not commit . We see Dives in hell begg'd for but a drop of water to coole his tongue in that mightie flame . Now suppose a man in a burning fornace ; what great comfort could he receive from but a drop of water against a fornace of fire ? Certainely the abatement of so much paine as the abiding of one drop would remove , could in no proportion amount to the taking away the punishment of the smallest sin , of the least idle word , or unprofitable thought ; and yet in that extremity there shall not bee allowed a drop of refreshment against a lake of fire . O that men would therefore in time consider what a woefull thing it is to fall into the hands , and to rowze up the jealousie of the living God ; that because he will doe thus and thus unto obdurate sinners , they would therefore in time humble themselves under his mightie hand , and prepare to meete him in the way of his judgements . For certainely no sooner doth the heart of a Sinner yeeld to God , but hee meeteth him in his returne and preventeth him with goodnesse , his heart likewise is turned within him , and his repentings are kindled together . With much more delight will he put a man into the armes of Christ , than for●e him under his feet . He doth not afflict willingly nor grieve the children of men ; he taketh no pleasure in the death of a sinner , but he delighteth in mercy . The last thing observed was the Manner of this victory , expressed in those words , Ponam , and ponam scabellum . To put , and to put as a stoole under Christs feet . Now this expression , that the conquest of Christs enemies shall bee but as the removing of a stoole into his place , noteth unto us two things : First , the easinesse of Gods victory over the enemies of Christ. They are before him as nothing , lesse than nothing , the drop of a bucket , the dust of a ballance , a very little thing . What thing is heavier than a mountaine , what thing easier than a touch , what lighter than chaffe , or softer than wax ? and yet they who in the eyes of men are as strong and immoveable as mountaines , if God but touch them they shall bee turned into chaffe , and flow at his presence . If a man had a deadly pestilence and of infallible infection , how easily might that man be avenged on his enemy with but breathing in his face ? Now the breath of the Lord is like a streame of brimstone to devoure the wicked . As easily as fire consumeth flax or stubble , as easily as poyson invadeth the spirits of the body , as easily as a rod of iron breaketh in peeces a potters vessell , as easily as a burdensome stone bruizeth that which it fals upon ; so , and much more irresistibly doth the wrath of the Lord consume his enemies . Not to insist long on so certaine and obvious a truth . Farre easier wee know it is to destroy than to build up , there is no such art required in demolishing , as there is in erecting of an edifice , those things which are long and difficultly growing up , are suddenly extinguished . Since therfore God had power and wisedome to make the creature , no wonder if hee can most easily destroy him . Againe , Gods power is as it were set on by his jealousie and fury against sinners . Anger wee know is the whetstone of strength , in an equality of other termes it will make a man prevaile . Nothing is able to stand before a fire which is once enrag'd . Now Gods displeasure is kindled , and breaketh forth into a flame against the sinnes of men , Deut. 29.20 . like a devouring Lion , or a bereaved Beare , like the implacable rage of a jealous man , so doth the fire of the Lords revenge breake forth upon the enemies of his Sonne . Adde hereunto our disposition and preparednesse for the wrath of God. Strength it selfe may bee tired out in vaine upon a subject which is uncapable of any injury therefrom . But if the paw of a Beare meet with so thinne a substance as the kall of a mans heart , how easily is it torne to pieces ? Every action is then most speedily finished when the subject on which it workes is thereunto prepared . Farre easier is it to make a print in wax than in Adamant , to kindle a fire in dry stubble , than in greene wood . Now wicked men have fitted themselves for wrath , and are the procurers , and artificers of their owne destruction . They are vessels , and God is never without treasures of wrath , so that the confusion of a wicked man is but like the drawing of water out of a fountaine , or the filling of a bag out of a heape of treasure . Lastly , adde hereunto our destitutenesse of all helpe & succor . Even fire amongst pitch might bee quenched , if a man could powre downe water in abundance upon it . But the wicked shall have no strength either in or about them to prevent or remove the wrath to come . Here indeed they have some helpes ( such as they are ) to stand out against God in his word . Weatlh and greatnesse to bee the provisions of their lusts , the countenance of the wicked world to encourage them in their wayes ; Satan and the wisedome of the flesh to furnish them with arguments , and to cast a varnish upon uncleanesse : but when the lion comes the shepheard can doe the sheepe no good , when the fire comes the rotten post shall perish with the varnish which cover'd it . Hee that was here strong enough to provoke God , shall at last bee bound hand and foote , and so have no faculty left either to resist him or to runne from him . There is a foolish disposition in the hearts of men to thinke that they shall ever continue in that estate which they are once in . The proud and wicked man hath said in his heart , I shall never bee moved , I shall never bee in adversity . God hath forgotten , hee hideth his face , hee will never see it . And the Prophet David was overtaken with this grosse error , I said in my prosperity I shall never bee moved . This was the vaine conceite of the foole in the gospell , thou hast much laid up for many years , take thine ease , eate , drinke , and bee merry . This ever hath been the language of secure and wicked men , No evill shall come upon us , I shall have peace though I walke in the imagination of mine heart . To morrow shall bee as this day and much more abundant . And so also in afflictions ; Hath the Lord forgotten to bee gratious and shut up his loving kindnesse in displeasure ? from day even to night wilt thou make an end of mee . I said my hope is left and I am cut off for my part . I shall never overcome such an affliction , I shall never breake through such a pressure . And both these come from want of faith touching the power of God to subdue all enemies under Christs feete . If men would but consider how easily God can breake downe all their cobwebs , and sweepe away their refuge of lies , how easily hee can spoile them of all the provisions of their lusts , and leave them like a lambe in a large place , they would bee more fearfull of him ▪ and lesse dote upon things which will not profit , they would take heed how they abuse their youth , strength , time , abilities , as if they had a spring of them all within themselves , and consider that their good is not in their owne hand , that the seithe can get as well through the greene grasse as the dry stubble , that consuming fire can as well melt the hardest metall as the softest wax . What is the reason why men in sore extremities make strong resolutions , and vow much repentance and amendment of life , and yet as soone as they are off from the rack returne againe to their vomit , and wallow in their wonted lusts , but because their sense made them feele that then , which if they had faith they might still perceive , and so still continue in the same good resolutions , namely that Gods hand was neere unto them ? But what , is not God a God afarre off as well as neere at hand ? doth not hee say of wicked men , that in the fulnesse of their sufficiency they shall bee in straites ? cannot hee blast the corne in the blade , in the harvest , in the barne , in the very mouth of the wicked ? Did hee not cut off Belshazzar in his cups , and Herod in his robas , and Babylon and Tyrus in their pride , and Haman in his favor , and Iezabel in her paint ? Have but faith enough to say I am a man , and therefore no humane events should bee strange unto mee , and even that one consideration may keepe a man from outrage of sinning . It may bee I have abundance of earthly things , yet am I still but a gilded potsheard : It may bee I have excellent endowments , but I have them all in an earthen vessell . And shall the potsheard strive with the potter , and provoke him that made it ? This would teach us to feare and tremble at Gods power . Though wee looke upon death and judgment as a-farre off , yet God can make them neere when hee will , for hee hath said that the damnation of wicked men is swift , and that they are neere unto cursing . His judgments are like lightning , and have wings suddenly to overtake a sinner . Hee requires but a moneth , nay but a morning , nay but a moment to consume his enemies , and bring desolation upon those who said they should ●it as a Lady for ever , and did never remember the latter end . Though a sinner doe evill an hundred times , and his dayes bee prolonged , namely by the patience and permission of God , in whose hands his dayes are , yet it shall goe well at last onely with those that feare God ; The wicked are not able to prolong their owne dayes . Againe , for Afflictions and Temptations , it is a great fruit of the infidelity of mens hearts , and a foolish charging and chiding of our Maker , to accompt our selves swallowed up of any present pressure . If we did but consider that it is as easie with God to subdue our enemies , and to rebuke our afflictions as it is with us to put a stoole under our feete , wee would then learne to waite on him in all our distresses , and when we cannot answere difficulties , nor extricate our selves out of our owne doubts or fears , to conclude that his thoughts are above our thoughts , and his wayes above our wayes , and so to cast our selves wholly upon his power . T is an argument which the Lord every where useth to establish his Church withall : Feare not the feare of men , nor bee affraid , but sanctifie the Lord of hosts himselfe , and let him bee your feare . Who art thou that thou shouldst bee affraid of a man that shall dye , and of the Sonne of Man which shall bee made as grasse ; and forgettest the Lord thy maker , and hast feared every day because of the fury of the oppressor ? And where is the fury of the oppressor ? If it bee marvailous in the eyes of the remnant of this people , should it bee marvailous in mine eyes , saith the Lord of hosts ? Behold , I am the Lord , the God of all flesh , is there any thing too hard for mee ? Blessed is the man that trusteth in the Lord , and whose hope the Lord is . Hee shall bee as a tree planted by the waters , which shall not bee carefull in the yeere of drought . When the poore and needy seeke water and there is none , and their tongue faileth for thirst , I the Lord will heare them , I the God of Israel will not forsake them . Though the fig-tree shall not blossome , neither shall fruite bee in the vines , the labor of the olive shall faile , and the field shall yeeld no meate , the flock shall bee cut off from the fould , and there shall bee no heard in the stals : yet I will rejoice in the Lord , I will joy in the God of my salvation . Hee is able to doe abundantly above all that wee can ask or thinke . God would never so frequently carry men to the dependance upon his power , if they were not apt in extremities to judge of God by themselves , and to suspect his power . Secondly , as this Putting of Christs enemies like a stoole under his feete noteth Easinesse , so also it noteth Order or Beauty too . When Christs enemies shall bee under his foote , then there shall bee a right Order in things , then it shall indeed appeare that God is a God of Order , and therefore the day wherin that shall bee done , is called the Time of the Restitution of all things , Act. 3.21 . The putting of Christs enemies under his feete is an Act of Iustice , and of all other , Iustice is the most orderly vertue , that which keepeth beauty upon the face of a people , as consisting it selfe in a symmetrie , and proportion . Againe , every thing out of its owne place is out of order , but when things are all in their proper places and due proportions , then there results a beauty and comelinesse from them . In a great house there are many vessels , some of wood and brasse , others of gold and silver . some for honorable , others for base and sordid uses ; Now if all these were confusedly together in one roome a man would conclude that things were out of order , but when the plate is in one place , the brasse and wood in another , wee acknowledge a decency and cleanlinesse in such a house . Let a body bee of never so exact temperature and delicate complexion , yet if any member therin bee misplaced , the eye in the roome of the eare , or the cheeke of the forehead , there can bee no beauty in such a body : So in the Church , till God set every one in his right place , the order thereof is but imperfect . Therefore when Iudas was put under Christs feete , hee is said to have gone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto his owne place , Act. 1.25 . Why then should any man murmure at the prosperity of wicked men , or conceive of Gods proceedings as if they were irregular and unequall , as if there were no profit for those who walke mournfully , but the proud , and wicked workers were set up ? This is to revile the workman while hee is yet in the fitting of his worke . The pieces are not yet put together in their proper joints , and therefore no marvell if the evennesse and beauty of Gods workes bee not so plainly discovered . For every thing is beautifull in its time ; what though the corne in the field hang downe the head , and the weeds seeme to flourish and overtop it ; stay but till the harvest , and it will then appeare which was for the garner , and which for the fire . Goe into the Sanctuary of the Lord , and by faith looke unto the day of the revelation of Gods righteous judgments , and it will appeare that the wayes of the Lord are right , though the transgressors stumble in them , or bee offended at them . Secondly , from hence every man may learne how to bring beauty and order into himselfe , namely by subduing those enemies of Christ , those lusts and evill affections which dwell within him . Lawes wee know are the ligaments and sinewes of a state , the strings as it were which being touched and animated by skilfull governors doe yield that excellent harmonie which is to bee seen in well constituted common wealths ; the more they prevaile so much the more unitie is preserved and faction abated , and community cherished in the mindes of men : Even so where the Scepter of Christ , the Law of the minde , the roiall Law of Liberty and grace doe more prevaile over the lusts of the heart , by so much the more excellent is the harmonie and complexion of such a soule . Now the last thing in this verse is , Scabellum pedibus tuis . A stoole under thy feete . Things are under Christs feete two manner of wayes : Either by way of subjection as Servants unto him , and so hee hath dominion over all the workes of Gods hands , and hath all things put under his feete . So the Apostle saith , that God hath set him at his owne right hand in heavenly places , farre above all principality , and power , and might , and dominion and every name that is named , not onely in this world but also in that which is to come ; And hath put all things under his feete , and gave him to bee the head over all things to the Church . Which S. Peter expresseth in a like manner : Hee is gone into heaven , and is on the right hand of God , Angels and authorities and powers being made subject to him : Or secondly , by way of victorie and insultation , and so all Christs enemies are put under his feete . Which is the most proper way . For the members of Christ are indeed under the head . So wee finde that the sheepe of Christ are in his hands . No man shall pluck them out of my hand . And the Lambes of Christ are in his armes , and bosome . Hee shall gather the Lambs with his arme , and carry them in his bosome . But the enemies of Christ are under his feete to bee trampled upon , till their bloud bee squeezed out , and his garments stained with it . All the multiplied multitudes of the wicked in the world shall bee but as so many Clusters of ripe grapes to bee cast into the great winepresse of the wrath of God , and to bee troden by him who went forth on a white horse conquering and to conquer , till the bloud come out of the winepresse even unto the horse bridles . And this is an usuall expression of a totall victory in holy Scripture , the laying of an adversary even with the ground , that hee may bee crushed and trampled upon . This was the curse of the Serpent that hee should crawle with his belly upon the dust of the earth , and that the seed of the woman should bruize his head . And it is the curse of Gods enemies , that they should lick the dust , and that the feete of the Church and the tongue of her dogs should bee dipped in the bloud of her enemies . Thus David put the people of Rabbah under harrowes ; and Iehu trod Iezabel under his horses feete . And therefore the Church chooseth that phrase to expresse the greatnesse of her calamity by . The Lord hath trodden under foote all my mighty men in the midst of mee ; hee hath called an assembly against mee to crush my yong men . The Lord hath trodden the Virgin , the Daughter of Iuda as in a wine-presse . Now this putting of Christs enemies as a stoole under his feet , notes unto us in regard of Christ two things : First , his Rest ; and secondly , his Triumph . To stand , in the Scripture Phrase ( as I have before observed ) denoteth Ministery , and to Sit , Rest ; and there is no posture more easie than to sit with a stoole under ones feet . Till Christs enemies then be all under his feet , he is not fully in his Rest. It is true , in his owne person he is in Rest , he hath finished the worke which was given him to doe , and therefore is entred into his rest . Hee hath alreadie ascended up on high , and led captivity captive ; yet in his members he still suffers , though not by way of paine or passion , yet by way of Sympathy or compassion , he is touched with a feeling of our infirmities , Heb. 4.15 . As by the things which he suffered , he learned obedience towards God , so by the same sufferings hee learned compassion , and thereupon mercy and fidelity towards his members ; for no man can be more tenderly faithfull in the businesse of another , than he who by his owne experience knoweth the consequence and necessity of it . And therefore he is said to be afflicted in all the afflictions of his people ; and the Apostle tels us that the afflictions of the Saints fill up the remainders , or that which is behinde , of the sufferings of Christ ; for as the Church is called the fulnesse of Christ , who yet of himselfe is so full , as that he filleth all in all ( neither doth the Church serve to supply his defects , but to magnifie his mercy : ) so the Churches sufferings are esteemed the fulnesse of the sufferings of Christ , although his were of themselves so full before , as that they had a consummatum est to seale up both their measure and their merit ; and therefore our sufferings are called his , not by way of addition , or improvement unto those , but by way of honour and dignitie unto us , they shew Christs compassion towards us , and our union and conformitie to him , but no way either any defect of vertue in his , or any value of merit in ours , or any ecclesiasticall treasure , or redundancie out of a mixture of both , very profitable they are for the edification of the Church , but very base and unworthy for the expiation of sinne : very profitable for the comfort of men , but very unprofitable to the justice of God. So then , though Christ rest from suffering in himselfe , yet not in his Saints ; though the Serpent cannot come to the head , yet it is still bruizing of his heele . Here then the Apostles inference is good , there remaineth therefore rest unto the people of God , and that such a glorious rest as must arise out of the ruine of their enemies , when the wicked perish they shall see it and rejoyce , and shall wash their feet in the bloud of their adversaries . The revenge of God against his enemies is such , as shall bring an ease with it : Ah , saith the Lord , I will ease me of mine adversaries , I will avenge me of mine enemies , Esay 1.24 . This is the comfort which the Lord giveth his people , that they shall be full when their enemies shall be hungry , and that he will appeare to their joy , when their enemies shall be ashamed . This must teach wicked men to take heed of persecuting the members of Christ , for they therein are professed enemies to him whom yet they would seeme to worship . This is certaine , that all the counsels and resolutions which are made against the subjects or lawes of Christs kingdome , are but vaine imaginations which shall never be executed ; He will at last avenge the quarrell of his people , and in spight of all the power or malice of hell , make them to sit actually in heavenly places with him , whom he hath virtually and representatively carried thither alreadie . And it should comfort the faithfull in all their sufferings for Christs sake : Because hereby they are , first , Conformable unto him : Secondly , they are Associates with him : Thirdly , they are assured that they are in a way to rest : for , saith the Apostle , it is just with God to recompence tribulation to them that trouble you , and to you who are troubled rest , when the Lord Iesus shall be revealed from heaven . And inasmuch , saith Saint Peter , as you are partakers of Christs sufferings , when his glory shall be revealed , ye shall be glad also with exceeding joy : And this joy shall be so much the greater , because it shall grow out of the everlasting subjection of the enemie under Christs feet , and those whom here they persecuted and despised , shal there with Christ be their judges . Secondly , as it noteth the Rest , so likewise the Triumph of Christ , when he shall set his feet on the necke of his enemies . The Apostle saith , that he triumphed over them in his Crosse , Coloss. 2.15 . And there are two words which have an allusion unto the formes of triumph , Expoliation and Publication , or representation of the pompe unto the world of the faithfull . He spoiled principalities and powers , that is , He tooke from them all their armour wherein they trusted , and divided the spoiles , Luke 11.22 . The armour of Satan was principally the hand-writing of the Law which was against us , or contrary unto us , so long as wee were under the full force and rigour of that , so long we were under the possession and tyranny of Satan ; but when Christ nailed that unto the Crosse , and tooke it out of the way , then all the other panoply of Satan was easily taken from him : he was then spoiled of all his weapons and provisions of lust , for the world , and therewithall the things which are in the world , were unto us crucified in the Crosse of Christ ; so that now by faith in him wee are able to overcome the world , to value it aright , to esteeme the promises thereof thinne and empty , and the threatnings thereof vaine and false ; the treasures thereof baser than the very reproches of Christ , and the afflictions thereof not worthy to bee compared with the glory which shall bee revealed in us , as being in their measure but light , and but momentary in their duration . The power and wisdome of Satan was likewise in the Crosse of Christ most notably befooled and disappointed ; for when hee thought that hee had now swallowed up Christ , hee found a hooke under that bait , he found that which neither himselfe , nor any of his instruments could have suspected , that Christ crucified was indeed the wisdome of God , and the power of God , and that through death hee chose to destroy him who had the power of death , 1 Cor. 1.24 . Heb. 2.14 . Againe , he made a shew , or publike representation of this his victory , and of these his spoiles openly unto the world . As the Crosse was his triumphall chariot , so was it likewise ferculum pompae , the pageant , as it were , and table of his spoiles , for though to a carnall eye there was nothing but ignominy and dishonour in it , yet to those that are called , there is an eye of faith given to see in the Crosse of Christ Hell disappointed , Satan confounded , his kingdome demolished , the earthly members of the old man crucified , affections and lusts abated , and captivity alreadie led captive . And indeed what triumph of any the most glorious Conquerour was ever honoured with the opening of graves , the resurrection of the dead , the conversion of enemies , the acclamation of mute and inanimate creatures , the darknesse of the Sunne , the trembling of the earth , the compassion of the rockes , the amazement of the world , the admiration of the Angels of heaven , but onely this triumph of Christ upon the Crosse ? And if he did so triumph there , how much more at the right hand of the Majestie on high , where he is crowned with glory and honour ; and at that great day , which is therefore called the Day of the Lord Iesus , because hee will therein consummate his triumph over all his enemies , when hee shall come with the attendance of Angels , in a chariot of fire , with all the unbeleevers of the world bound before his Throne , and with the clamour , applause , and admiration of all the Saints . And this is a plentifull ground of comfort to the faithfull in all their conflicts with Satan , sinne , temptations , or corruptions , they fight under his protection , and with his Spirit who hath himselfe already triumphed , who accounteth our temptations his , and his victories ours ; who turned the sorest perplexities which the world shal ever see , into a doctrine of comfort unto his Disciples , Luke 21 . 25-28 . When ever then we are assaulted with any heavie temptation to discomforts , feares , fainting , wearinesse , despaire , sinfull conformities or the like ; let us not tosse over our owne store , nor depend upon any strength or principles of our owne , but looke onely by faith unto the victories of Christ , and to this great promise which is here made unto him , as Head and Captaine of the Church , by whom wee shall be able to doe all things , and though wee were surrounded with enemies , to escape , as he did , thorow the midst of them all . Wee know the Cats unum magnum , in the fable , was more worth than the Foxes thousand shifts , notwithstanding all the which he was caught at the last . Our enemies come against us in armies , with infinite methods and stratagems to circumvent us , this onely is our comfort , that we have unum magnum , one refuge which is above all the wisdome of the enemie , to climbe up unto the Crosse of Christ , and to commit the keeping of our soules unto him , out of whose hands no man can take them . When David went forth against Goliah , he did not grapple with him by his owne strength , but with his Sling and his stone at a distance overthrew him . It is not good to let Satan come too close unto the soule , to let in his temptations , or to enter into any private and intimate combate with him ( this was for our Captain onely to doe , who we know entred into the field with him , as being certaine of his owne strength ) but our onely way to prevaile against him , is to take faith as a sling , and Christ as a stone , he will undoubtedly finde out a place to enter in and to sinke the proudest enemie : we are beset with enemies , yea , we are enemies unto our selves , the burden of the flesh , the assaults of the world , the firy darts of Satan , treason within , and warres without , swarmes of Midianites , troopes of Amalekites , the Sea before us , the Aegyptian behinde us , sinne before , Satan and the world behinde , either I must runne on and bee drowned in sinne , or I must stand still and be hewed in peeces with the persecutions of wicked men , or I must revolt and turne backe to Aegypt , and so be devoured in her plagues . In these extremities the Apostle hath given us our unum magnum , Looke unto Iesus , he that is the Author , will be the finisher of our faith : It is yet but a little while , he will come and will not tarry , he is within the view of our faith , hee is within the crie of our prayers , hee sitteth at the right hand of power , nay , hee there standeth , and is risen up already in the quarrell of his Saints , Act. 7.56 . The nearer the Aegyptian is to Israel , the nearer he is to ruine , and the nearer Israel is to deliverance . Though Moses have not Chariots , nor multitudes of weapons , yet he hath a Rod , a Branch , an Angell of Gods presence , which can open the Sea , and give an issue to the greatest dangers , which can turne the enemies rage into his owne ruine . There is no enemie so close , so dangerous , so unavoidable as our owne lusts . Now the Lord promiseth to deale with the sinnes of his people , as he did with the Aegyptians ; wee know their tyranny he subdued with many plagues , their first-born , the strength and flower of the Land , he slew before , and those who afterwards joyned themselves against his people , he drowned in the bottome of the Sea ; so saith the Prophet , He will subdue our iniquities , he will purge them away , the power and strength of them he will abate by his Spirit ; and as for those remainders thereof , which are yet behinde , and rebell against his grace , hee will cast all of them into the depths of the Sea , that is , hee will remove them utterly away from us , he will drowne them in everlasting forgetfulnesse , he will not only blot them out that they may not be , but he will not remember them neither , which is in some sort to make them even not to have beene . And , which yet makes the assurance of all this the stronger , the ground of it all is onely in God himselfe , his Covenant and Mercy . Now though our condition alters , yet his mercy is still the same : If the root of the Covenant were in us , then as we change , that also would vary too , but the root is in Gods owne grace , whose mercy is therefore without repentance in himselfe , because it is without reason , or merit in us . Now lastly , this Foot-stoole under Christs feet , in regard of his enemies , noteth unto us foure things : First , The extreme shame and confusion which they shall everlastingly suffer , the utter abasing and bringing downe of all that exalteth it selfe against Christ. In victories amongst men , the part conquered goes many times off upon some honourable termes ; at the very worst when they are led captives , yet they goe like men still ; but to be made a stoole for the Conquerour to insult over , to licke the dust like a serpent , and move out of holes like the wormes of the earth , to be so low , as not to have any further degree of calamity or dishonour left unto which a man may be debased ; this is the extremitie of shame . It is noted for the greatest indignity which Bajazet the grand Signior ever suffered , when Tamerlane his adversary trampled upon his necke ; and of * Valerian , that cruell persecutour of the Church , that he was trod under foot by Sapores the Persian King , and after stayed like a beast . It notes the extremest degree of revenge , which hath no mixture of mercy or compassion in it : So that by this we see the enemies of Christ and his kingdome shall be put to utter and everlasting shame : That as the faithfull in that great day of their redemption shall lift up their heads , and have boldnesse in the presence of the Lambe ; so the wicked shall fall flat upon their faces , and cleave unto the dust ; when the bookes shall be unseal'd and the consciences of men opened , and the witnesses produced , and the secrets of uncleannesse reveal'd on the house-top , and the mouthes of the wicked , who here for a little while dispute against the waies of Christ , and cavill at his commands , shall be everlastingly stopped , when men shall be like a deprehended theefe ( as the Prophet speakes ) then shall their faces be as a flame , full of trembling , confusion and astonishment . The very best that are finde shame enough in sinne , how much they who give themselves over unto vile and dishonourable affections ? Secondly , hereby is noted the Burden which wicked men must beare : The foot-stoole beareth the weight of the body , so must the enemies of Christ beare the weight of his heavie and everlasting wrath upon their soules . Sin in the committing seemes very light , no bigger than the cloud which the Prophet shewed his servant , but at last it gathers into such a tempest , as , if the soule make not haste , it will be swept away , and overwhelmed by it : weighty bodies doe with much difference affect the sense according to the difference of places wherein they are . That vessell or peece of timber , which when it is on the water , may be easily drawne with the hand of man , on the land cannot be stirred with much greater strength : So is it with sin upon the conscience , in the time of committing it , nothing more easie , but in the time of judging it , nothing more unsupportable . A wilde Asse in the time of her lusting traverseth her wayes with much petulancie , and snuffeth up the wind at her pleasure , no man can turne her , but in her moneth , that is , when she is burdened with her foale , shee then feeleth the event of her former lustfulnesse , and will easily be overtaken : so the wicked in sinne , however for the time they may beare it out with much mirth , and cheere up their hearts in the daies of their pleasure , yet when sin is come to the birth , and so fully finished , that it is now ready to bring forth death unto the soule , they shall then finde that it is but like the roll which the Prophet swallowed , sweet to the palat , but bitter in the belly , like a cup of deadly poison , pleasant in the mouth , but torment in the bowels . On whomsoever the Sonne of man shall fall with the weight of his heavie displeasure hee will grinde him to powder . That must needs bee a heavie burden which men would most joyfully exchange for the weight of rockes and mountaines to lye everlastingly upon their backes : And yet the wicked at that great day shall all in vaine begge of the mountaines and rockes to fall upon them , and to hide them from the wrath of the Lambe , shall rather choose to live eternally under the weight of the heaviest creature in the world , than under the fury of him that sitteth upon the Throne . Thirdly , herein likewise is noted the relation of a just and equall Recompence unto ungodly men . The Lord useth often to fit punishments to the quality and measure of the sinnes committed . Hee that on the earth denied a crumb of bread in hell was denied a drop of water . Man who being in honor would needs affect to bee as God , was thereby debased to become like the beasts that perish . Nadab and Abihu offered strange fire and perished by strange fire from the Lord. a Sodome and Gomorra burnt in unnaturall lusts , and they were drowned in an unnaturall tempest of fire . b That Apostate in S. Cyprian , who opened his mouth against Christ in blasphemie , was immediatly smitten with dumbnesse that he could not open it unto Christ for mercy . c Eutropius the Eunuch when hee perswaded the Emperor to take from malefactors the benefit of refuge at the Altars , did therein prevent his owne mercy , and beg away the advantage of an escape from himselfe , the priviledge wherof hee did afterwards in vaine lay hold on . And thus will Christ deale with his enemies at the last day . Here they trample upon Christ , in his word , in his wayes , in his members . They make the Saints d bow downe for them to goe over , and make them as the pavements on the ground . They tread under foote the bloud of the covenant , and the Sanctuary of the Lord , and put Christ to shame here : and there their owne measure shall bee returned into their owne bosome , they shall bee constrained to confesse as Adonibezek , as I have done , so God hath requited mee . Yea , this they shall suffer from the meanest of Christs members , whom they here insulted over . They shall then as witnesses , and as it were co-assessors with Christ , judge the very wicked Angels , and tread them under their feet . They shall take them captives whose captives they were , and shall rule over their oppressors . All they that despised them shall bow themselves at the soles of their feete . They who gathered themselves against Sion , and said , let her bee defiled , and let our eye see it : shall themselves bee gathered as sheaves into the floore , and the Daughter of Sion shall arise and thresh them with hornes of iron , and with hooves of brasse . Then ( saith the Church ) shee that is mine enemies shall see it , & shame shall cover her which said unto mee , Where is the Lord thy God ? Mine eyes shall behold her ; Now shall shee bee troden downe as the mire of the streetes . Even so let all thine enemies perish O Lord ; but let them which love thee bee as the Sunne when he goeth forth in his might . Lastly , herin wee may note the great Power and wisedome of Christ in turning the malice and mischiefe of his enemies into his owne use and advantage ; and in so a ordering wicked men that though they intend nothing but extirpation and ruine to his Kingdome , yet they shall bee usefull unto him , and , against their owne wills , serviceable to those glorious ends , in the accomplishing wherof hee shall bee admired by all those that beleeve . As in a great house there is necessary use of vessels of dishonour , destinated unto fordid and meane , but yet dayly services : so in b the great house of God , wicked men are his utensils and houshold instruments , as footstooles , and staves , and vessels wherin there is no pleasure , though of them there may bee good use . The c Assyrian was the Rod of his anger , his axe wherwith hee pruned , and his Saw wherwith hee threatned his people . d Pharoah was a vessell fitted to shew the glory and power of his name . e It is necessary , saith our Savior that offences come , and there f must bee heres●es , saith the Apostle . Because as a skilfull Physitian ordereth poysonfull and destructive ingredients unto usefull services : So the Lord by his wisedome doth make use of wicked mens persons and purposes to his owne most righteous and wonderfull ends , g secretly and mightily directing their wicked designes , to the magnifying of his owne power and providence , and to the furthering of his people in faith and godlinesse . VERSE 2. The Lord shall send the Rod of thy strength out of Sion : Rule thou in the mids of thine enemies . THis Verse is a continuation of the former touching the Kingdome of Christ ; and it containes the forme of its spirituall administration . Wherin is secretly couched another of the Offices of Christ , namely his Propheticall Office. For that is as it were the dispensation and execution of his regall Office in the militant Church . The summe of this Administration consists in two principall things : First , in matters military , for the subduing of enemies , and for the defence and protection of his people . Secondly , in matters civill and judiciall for the government , preservation and honor of his Kingdome . And both these are in this Psalme , The former in the latter part of this verse , Rule thou in the midst of thine enemies . The other in the third verse , Thy people shall bee willing , &c. and the way of compassing and effecting in the former words of this verse , The Lord shall send forth the Rod of thy strength out of Sion . Every King hath his jura Regalia , certaine roiall prerogatives and peculiar honors proper to his owne person , which no man can use but with subordination unto him . And if wee observe them wee shall finde many of them as exactly belong unto Christ in his Kingdome as to any secular prince in his . First , unto Kings doe belong Armamentaria publica , the Magazins for military provision , and the power and disposition of publike armes . Therefore hee is said by the Apostle to Beare the sword , because armes properly belong unto him , and unto others under his allowance and protection . So to Christ alone doth belong , and in him onely is to bee found the publike armorie of a Christian man. The weapons of our warfare are mighty onely through him . Nay , hee is himselfe the armour and panoply of a Christian , and therefore wee are commanded to put on the Lord Iesus . Againe , via publica is via regia ; the high way is the King● way , wherin every man walketh freely under the protection of his Soveraigne . So that Law of faith and obedience under which wee are to walke , which S. Paul calleth the Law of Christ , is by S. Iames called Lex Regia , a roiall Law , and a Law of Libertie , in which while any man continueth hee is under the protection of the promises and of the Angels of Christ. Againe , Bona adespota seu incerti Domini , Lands that are concealed and under the evident claime of no other person or Lord , doe belong unto the Prince , as hee that hath the supreme and universall dominion in his countries . And this is most certainly true of Christ in his Kingdome , if any man can once truly say , Lord , I am not the servant of any other Master , no other King hath the rightfull dominion , or peaceable possession of my heart , hee may most truly from thence inferre ; Therefore Lord I am thy servant , and therefore Lord my heart is thine . True it is Lord our God , that other Lords besides thee have had dominion over us : but now by thee onely will wee make mention of thy name . Againe , Vectigaliae , and Census , Tributes , and Customes , and Testifications of homage and fidelity are personall prerogatives belonging unto Princes , and as the Apostle saith , Due unto them , for that Ministerie and Office which under God they attend upon . So in Christs Kingdome there is a worship which the Psalmist saith is Due unto his name . They which came unto the Temple , which was a type of Christ , were not to come empty handed , but to bring Testimonies of their reverence , and willing subjection unto that worship . When Abraham met Melchisedek , a figure of Christ , as from him hee received a blessing , so unto him hee gave an expression of a loyall heart , the tenth of the spoiles . When the people of Israel entred into the land of Canaan ( which was a type of Christs Church which he should conquer unto himselfe ) if any people accepted of the peace which they were first to proclaime , they were to become tributaries and servants unto Israel . So it is said of Salomon ( whose peaceable kingdome was a type of Christs after his many victories ) that he a bond-service upon all the nations about Israel ; and b that those princes with whom he held correspondence brought unto him presents , as testimonies of his greatnesse and wisedome . So c when the wise men , ( the first fruits of the Gentiles , after Christ exhibited ) came to submit unto his kingdome , they opened their treasure and presented him with gifts , gold , frankincense and myrrh . Againe , Monetarum leges & valores , the authorizing and valuations of publike coines belong unto the prince onely , it is his image and inscription alone which maketh them currant . Even so unto Christ onely doth belong the power of stamping and creating as it were new ordinances in his Church , nothing is with God , nor should be currant with us which hath not his image or expresse authority upon it . Neither can any man falsify or corrupt any constitution of his without notable contempt against his royall prerogative . Againe , Iudicium or potestas judiciaria , a power of judging the persons and causes of men is a peculiar royalty , the administration whereof is from the prince as the fountaine of all humane equitie ( under God ) deposited in the hands of inferiour officers , who are as it were the mouth of the prince to publish the lawes , and to execute those acts of justice and peace , which principally belong to his owne sacred breast . And so Christ saith of himselfe , The Father hath committed all judgement unto the Sonne , and hath given him authority to execute judgement . Againe , Ius vitae & necis . A power to pardon condemned persons , and deliver them from the terrour of the Lawes sentence , is a transcendent mercie , a gemme which can shine only from the diadems of Princes . Now unto Christ likewise belongeth in his Church a power to forgive sinnes , it is the most sacred roialty of this prince of peace , not onely to suspend , but for ever to revoke , and as it were , annihilate the sentence of malediction under which every man is borne . There are likewise Ornamenta Regia ▪ regall Ornaments , a Crowne , a Throne , a Scepter , and the like . Thus we finde the Romanes were wont to send to those forraine kings with whom they were in league , as testimonies and confirmations of their dignity , scipionem eburneum , togam pictam , sellam curulem , an ivorie scepter , a roiall robe , and a chaire of state . And the like honours wee finde in the Scriptures belonging unto Christ , that hee was crowned with glory and honour , and that hee had a Throne and righteous scepter belonging to his kingdome . Thus we have seene in severall particulars how Christ hath his Royalties belonging to his kingdome . Some principall of them we finde in this place ; A throne , a scepter , ambassadours , armies for the right dispensing of his sacred power . We will first consider the words , and then raise such observations as shall offer themselves . First , what is meant by the Rod of Christs Strength , or his Strong Rod ? It notes a thing which a man may leane upon , or lay the whole weight of his body on in his wearinesse . But being spoken of Christs kingdome wee take it for a scepter or rod of majestie . I will not hold you with the variety of acceptions in Expositors . Some take it for the branch that groweth out of that roote of Iesse . Some for the wood of the crosse . Some for the body of Christ borne of a Virgin. Some , for the kingdome of Christs power , taking the signe for the thing signified . Some for the power of his mightie workes and preaching . That of the body , and of the crosse of Christ , except by them wee understand the vertue of Christ crucified , I conceive to be not so pertinent to the purpose of the Prophet . The rest agree in one . But for the more distinct understanding of the words wee may consider out of the holy Scriptures what things were sent out of Sion . And we finde there two things : First , the word of the Lord , or his holy Gospell . The Law shall proceed out of Sion , and the word of the Lord from Ierusalem , Mic. 4.2 . Secondly , the spirit of the Lord , which was first sent unto Sion : for at Hierusalem the Apostles were to wait for the promise of the Father , Act. 1.4 . and from thence was shed abroad into the world upon al flesh , Act. 2.17 . and both these are the power or strength of Christ. His word , a Gospell of power unto salvation , Rom. 1.16 . 2 Cor. 4.7.10.4 . and his spirit a spirit of power , 1 Cor. 2.4 . 2 Tim. 1.7 . which is therefore called the finger and the arme of the Lord , Luk. 11.20 . Matt. 12.28 . Esai . 53.1 . so by the Rod is meant the Gospell and the Spirit of Christ. Secondly , what is meant by Gods sending this Rod of Christs strength ? It notes , the manifestation of the Gospell , we knew it not before it was sent . The donation of the Gospell , we had it not before it was sent ; the invitations of the Gospell , we were without God in the world , and strangers from the Covenant of promise , before it was sent . The Commission of the Dispensers of the Gospell , they have their patent from heaven , they are not to speake untill they be sent . Thirdly , what is meant by sending it out of Sion ? It is put in Opposition to mount Sina , from whence the Law was sometimes sent with thunders and fire , and much terrour unto the people of Israel . Ye are not come , saith the Apostle , unto the mount that burned with fire , nor unto blacknesse and darknesse , and tempest , &c. but yee are come unto mount Sion , and unto the City of the living God , the heavenly Ierusalem , and to an innumerable company of Angels , and to Iesus the Mediator of the new Covenant , &c. Heb. 12.18.24 . and the Apostle elsewhere sheweth us the meaning of this Allegoricall opposition betweene Sina and Sion , betweene Sarah and Hagar , namely the two covenants of the Law and of Grace , or of bondage and liberty , Gal. 4.24 , 25. Sion was the place whither the tribes resorted to worship the Lord , the place towards which that people praied , the place of Gods mercifull residence amongst them , the beauty of holines , the place upon which first the gift of the holy Ghost was powred forth , and in which the Gospell was first of all preached after Christs Ascension . We may take it by a Synechdoche for the whole Church of the Jewes , unto whom the Lord first revealed his Covenant of Grace in Christ , Act. 3.26 . Act. 13.46 . Rom. 2.10 . Rule Thou ] that is , Thou shalt rule , which is a usuall forme to put the Imperative for the future Indicative . It is not a command , which hath relation unto any service : but it is a promise , a commission , a dignity conferred upon Christ. In the midst of thine enemies . ] Some understand it of changing the hearts of his enemies , and converting them as captives unto his obedience . Other understand the wonderfull effect of the power of Christs kingdome , that he can by his Word and Spirit hold up his Church in despight of all the enemies thereof round about . The Church ever was and will be pester'd with divers kindes of adversaries , heretikes and hypocrites , and false brethren , with profanenesse , temptations , persecutions , spirituall wickednesses ; and in the midst of all these the Church of Christ groweth as a Lily amongst the thornes . Now this In medio , noteth two things ; Dominium plenum , and dominium securum , A perfect and full governement , without mutilation , without impediment , the Church being amongst the wicked as a rocke in the midst of the sea , or as a garrison in an enemies towne . Media dominantur in urbe , is an expression of such a rule as can no way be hindered or removed . The Church of God is a burdensome stone , they who goe about to remove it out of that place where Christ will plant it shall be cut in pieces , though all the people of the earth should gather together against it , Zech. 12.3 . A secure and confident governement , so in the Scripture phrase , In the midst notes confidence and security . When the Prophet asked the Shunamite , would'st thou be spoken for to the king , or to the Captaine of the host ? she answered , I dwell amongst mine owne people , that is , I am safe and have enough already , 2 King. 4.13 . When they of the Synagogue would have cast Christ downe head-long from the brow of a hill , it is said , that he passed through the midst of them and went his way , that is , with much confidence , safety , and assurance he withdrew himselfe , Luk. 4.29 , 30. As the Prophet was full of security and quietnesse in the midst of the Syrian siege , 2 King. 6 . 14-16 . The words being thus unfolded , wee may observe in them Three of Christs principall Regalities , Sceptrum , Solium , and Imperium . The Scepter , the Throne , and the Power or governement of his kingdome . His Scepter is the Word of his Gospell animated by the Power of his holy Spirit , and accompanied with the blessing and authority of God the Father , who sendeth it abroad into the world . His Throne , from whence this his Scepter is extended , Sion , the Church of the Jewes ; His victorious , plenarie , and secure governement , Rule thou in the midst of thine enemies . First , the Scepter here is the Gospell and the Spirit of Christ. Christ is a Shepheard towards his Flocke the Church , Esai . 40.11 . A great Shepheard , Heb. 13.20 . that notes his Power and Majesty over them : and a good Shepheard , Ioh. 10.14 . that notes his care and tendernesse towards his Sheepe . Kings in the Scripture are called Shepheards to lead and to feed , and to govern the people . So David is said to have beene taken from the sheepfolds , to feed Iacob and Israel , Psal. 78.71 . 2 Sam. 5.2 . and thus Christ is a Shepheard and a King. I will set up one Shepheard over them , and he shall feede them , Even my servant David — I the Lord will be their God , and my servant David a Prince among them , Ezek. 34.23 , 24. Prophets & Teachers are in the Scripture likewise called Shepherds , Ier. 23.1 , 4. and so Christ is a Shepheard and a Bishop . Ye were as sheepe going astray , but now ye are returned unto the Shepheard and Bishop of your soules , 1 Pet. 2.25 . And therefore wee finde in the Scripture that Christ hath two pastorall staves , to note his great care and double office in his Church . The Lord is my Shepheard , I shall not want - I will feare no evill , for thou art with me , thy Rod and thy Staffe they comfort me , Psal. 23.4 . I tooke unto me two staves , the one I called Beauty , and the other I called Bands , and I fed the flocke , Zech. 11.7 . So then the Rod of Christs strength or his strong staffe doth in these severall relations note unto us three things : As it is a staffe of strength , so it notes the power of Christ. As it is the Scepter of a King , so it notes the majestie of Christ. As it is the staffe of a Bishop or Prophet , so it notes the care and superintendencie of Christ over his Church . So then this first particular of the Rod of Christs kingdome affoords unto us three observations : First , that Christ in his Gospell and Spirit is full of power and strength towards the Church . Secondly , that Christ in his Gospell and Spirit is full of Glory and Majesty towards his Church . Thirdly , that Christ in his Gospell and Spirit is full of care and of tendernesse towards his Church . First , the words of the Gospell with the spirit is full of power and strength . No man will denie that Christ in his owne person is full of power . And as the power of a Prince is principally seene in his lawes , edicts , pardons , and gratious patents : so is the power of Christ wonderfully magnified towards the Church in his Gospell , which unto us is both a Covenant of mercy , and a Law of obedience . We may observe how Christ is frequently pleased to honor his Gospell with his owne titles and attributes . And therefore the Apostle speakes of him and his word , as of one and the same thing . The word of God is quicke and powerfull — a discerner of the thoughts and intents of the heart , neither is there any Creature which is not manifest in his sight , but all things are naked and open unto the eyes of him with whom we have to doe . That which is the word in one verse is Christ himselfe in another , which hath given occasion to some learned men ( without any constraining reason ( as I conceive ) to take the Word there for the essentiall Word of God , or the person of Christ himselfe , to whom I thinke that appellation is not given by any of the sacred Writers , but onely by his beloved Disciple Saint Iohn . We know that Christ was crucified at Jerusalem , and yet the Apostle saith , that he was crucified amongst the Galatians . Certainely , in that he died he died but once unto sin . S. Paul could not doe that himselfe , which he curseth others for doing , Crucifie againe the Lord of Glory . So then at Jerusalem he was crucified in his person , and at Galatia in the ministery of his Word . One and the same crucifying was as lively set forth in Saint Pauls preaching , as it was really acted upon Christs person : for Christ is as really present to his Church now in the spirituall dispensation of his ordinances , as hee was corporally present with the Jewes in the dayes of his flesh . And therefore I say it is that we finde the same attributes given to both . a Christ the power of God , and the wisedome of God ; and the Gospell else-where the b Power of God and the c wisdome of God in a mystery to them that are perfect . Againe , d Christ the Lord of glory , and the Gospell the e Gospell of glory , or the glorious Gospell . f Christ the prince of life , yea the g Word of life , and the h Gospell the Word of life too . i Christ a Iudge , and the k Word of Christ a Iudge too . The word which I have spoken the same shall judge you at the last day . l Christ a Saviour and Salvation unto men , Mine eyes have seene thy Salvation : And the m Gospell of Christ a Salvation too ; wee know , saith Christ to the woman of Samaria , what we worship , for salvation is of the Iewes . The force of the reason leads us to understand by Salvation the Oracles of God which were committed unto that people , for out of them only it is that we know what and how to worship , and this is not unusuall in holy Scriptures . n If the Word , saith the Apostle , spoken by Angels was stedfast , and every transgression and disobedience received a just recompence of reward : How shall we escape if we neglect so great Salvation , which at the first began to be spoken by the Lord , & c ? Where we finde Salvation set in opposition to the Word spoken by Angels , which was the Law of God , or the ministerie of condemnation , and therefore it must needes signifie the Gospell of Christ. o Be it knowne unto you , saith the Apostle to the unbeleeving Iewes , that the salvation of God , that is , the Gospell of God ( as appeareth plainely by the like paralell speech in p another place ) is sent unto the Gentiles , and that they will heare it . So the Apostle saith that q the engraffed Word is able to save the soules of men . All which and many other the like particulars note unto us , That as Christ is the Power and Image of his Father , so the Gospell is in some sort of Christ : For which reason the Apostle , as I conceive , calleth the Gospel r the Face of Iesus Christ : God who commanded the light to shine out of darkenesse , hath shined in our hearts , to give the light of the knowledge of the glory of God in the face of Iesus Christ. Where is it that wee behold the glorie of God but s in a glasse ? and what is that glasse ? but the word of God as S. Iames cals it ? Iam. 1.23 . Christ is not pleased any other wayes ordinarily to exercise his power , or to reveale his glory , but in these ordinances of his which wee dispense . Therefore hee walketh in his Church with a a sword is his mouth , and with a b Rod in his mouth , to note that hee giveth no greater testification of his strength than in the Ministery of his Gospell ; which is therefore sometimes called a c sword , a d hammer , a fire , sometimes onely a e savor of life and death , to note the mighty working thereof , that can kill as well by a sent as by a wound , as well by a breath as by a blow . To consider this point a little more distinctly . This Power of the Gospell of Christ appeares in both those regards , as it is a savor of life unto life , and as it is a savor of death unto death . Towards his Church who shall bee saved , and towards his enemies who shall perish . Many wayes is the Gospell of Christ and his Spirit a Rod of strength unto his Church . First , in their Calling and conversion from the power of Satan unto God. Satan is a strong man , and hee is armed , hath a whole panoply and full provision of militarie instruments , and ( which is a great advantage ) hath both the first possession ▪ and the full love of the hearts of men before Christ attempts any thing upon them . And therefore that which pulleth a man from under the paw of such a Lion , and forceth him away from his owne palace , must needs bee much stronger than hee . And therefore the Apostle commendeth the power of the word by this argument that it is a sword fit to overcome principalities and powers and rulers of the darknesse of this world , and spirituall wickednesses in heavenly places . Againe , the old Man in our nature is a strong man too , a Raigning King , which setteth himselfe mightily against the word and will of Christ , and cherisheth the disease against the remedie . And by that likewise the Apostle commendeth the power of the Gospell , that it is mighty through God to the pulling downe of strong holds , and imaginations or fleshly reasonings . When Christ still'd the windes and the Sea with but two words , Peace , bee still , they were exceedingly amazed at his power , and said one to another , what manner of man is this , that even the windes and the Sea obey him ? The conversion of a man is a farre greater worke than the stilling of the Sea , that will bee sometimes calme of it selfe when the furie of the winde ceaseth . The wicked indeed are like the Sea , but not at any time , but like a troubled Sea when it cannot rest . The Sea wee know is subject unto severall motions . An inward boyling and unquietnesse from it selfe , its ordinary fluxes and refluxes from the influence of the moone , many casuall agitations from the violence of the windes , and from its owne waves , one wave precipitating , impelling , and repelling another : So are the hearts of wicked men by the foaming , estuations , and excesses of naturall concupiscence , by the provisions and materials of sinfull pleasures , by the courses of the world , by the solicitations and impulsions of Satan , by a world of hourely casualties and provocations so tempestuous that they alwayes cast out upon the words and actions of men mire and dirt . Now in the dispensation of the word by the ministery of a weake man Christ stilleth the raging of this Sea , quels the lusts , correcteth the distempe●s , scattereth the temptations , worketh a smoothnesse and tranquillity of Spirit in the soule of a man. Surely when this is done the soule cannot but stand amazed at its owne recovery , and admire that wonderfull and invisible power which could so suddenly rebuke such raging affections and reduce them unto calmenesse and beauty againe . What ailed thee O thou Sea , that thou fleddest , and thou Iordan that thou wert driven back ? yee mountaines that yee skipped like Rams , and yee little hils like Lambes ? It is an expression of Gods power towards his people in their triumphall entrance into the Land of Canaan . Wee may apply it to the conquest and possession which the word takes of the soules of men . What ailed a man that hee was driven back from his owne channell , and made suddenly to forget his wonted course ? what ailed those strong and mountainous lusts , which were as immoveably setled upon the soule as a hill upon his base , to fly away at the voice of a man like a frighted sheepe ? what ailed those smaller corruptions and intemperancies , which haply had before lost their names , and were rather customes , and infirmities , than sinnes , to flie away like lambes from the word of Christ ? A man went into the Church with a full tide and streame of lusts , every thicket in his heart , every reasoning and imagination of his soule did before shelter whole flocks of evill affections : when hee came out the tide was driven back , the streame turned , the center of his heart altered , his forrest discovered , his lusts scattered and subdued . What ailes this man ? Hee hath but heard an houres discourse , the same which others heare and their tide riseth the higher by it . Certainly these Devils were not cast out , these streames were not turned back but by the finger of God himselfe . When the minister of Christ shall whisper in the ears of a dead man , whom no thunder could have awakened , and hee shall immediatly rise up and give glory to God , when Christ shall call men to denie themselves , to get above themselves , to hate Father and Mother , and Wife and Children , and their owne life , to sell all that they have , to crucifie , and be cruell to their owne members , to pull out their right eyes , to cut off their right hands , to part from those sinnes which before they esteemed their choicest ornaments , and from those too which before they made their chiefest support and subsistence ; to stand at defiance with the allurements or discouragements of the world , to bee set up for signes and wonders , for very proverbs of skorne , and objects of hatred to those of their owne house ; to receive persecutions as rewards , and entertaine them not with patience onely but with thankfulnesse and rejoicing ; to bee all their life long in the midst of enemies , put to tedious conflicts with the powers of the world and of darknesse ; to beleeve things which they have not seen , and to hope for things which they doe not know ; and yet maugre all this to refuse to consult with flesh and bloud , to stand still more in awe of Gods word , than of any other thing : certainly that which with the voice of a weake man bringeth such great things to passe , must needs bee Virga virtutis , a Rod of strength . A Rod like the Rod of Moses which can lead us through such seas as these , to one whom wee have never seen nor knowen before , Esai . 55.5 . Secondly , the Gospell of Christ is a Rod of strength in the justification of men , as it is Sceptrum Iustitiae , a a Scepter of Righteousnesse , a b word of reconciliation , c a Gospell of salvation , d a Law of the Spirit of life , e a ministration of the Spirit , of life , and of Righteousnesse , an f opening of prisons and a proclaiming of liberty unto captives , in these respects likewise it is full of power . There was a mighty power in the Law of God typified in those thundrings and terrors with which it was administred upon mount Sina ; the Apostle calleth it a g Schoolmaster to scourge and drive us unto Christ , and the Psalmist an h iron Rod able to breake in pieces all the potsherds of the earth . And we know boies in a Schoole doe not apprehend so much terror in the King as in their Master . Yet in comparison of the Power of the Gospell , the Law it selfe was very i weake and unprofitable , able to make nothing perfect . The Power of the Law was onely to destruction , the Power of the Gospell for edification . The Law could onely hold under him that was downe before , it could never raise him up againe . Now the power is farre greater to raise than to kill , to forgive sinnes , than to bind them . Herein is the mighty k strength of Gods mercy seen that it can passe by iniquities , transgressions and sinnes . To l preach the Gospell of Christ in his name and authority is an evident argument of that plenary power which is given unto him both in heaven and earth . And the very dispensing of this word of reconciliation which is committed unto the Ministers of the Gospell ( how basely soever the ungratefull world may esteeme of them ) hath honored them with a title of as great power as a man is capable of , to bee called Saviors , to have the custodie of the keyes of heaven , ministerially and instrumentally under Christ and his Spirit to save the soules , and to cover the sinnes of men . Now then that word which from the mouth of a weake man is able to reconcile a child of wrath unto God , and by the words of one houre to cover and wipe out the sinnes of many yeares , which were scattered as thick in the soules of men as the starres in the firmament , must needs bee virga virtutis , a Rod of strength . Thirdly , the Gospell of Christ is a Rod of strength in the sanctification of men , as it is Sceptrum cum unctione , a Scepter which hath ever an unction accompanying it . As it is a Sanctifying Truth , an heavenly teaching , a forming of Christ in the soule , a making of the heart as it were his Epistle by writing the Law therein , and manifesting the power and image of Christ in the conscience . If a man should touch a marble or adamant stone with a seale , and taking it off should see the print of it left behinde , hee could not but conceive some wonderfull and secret vertue to have wrought so strange an effect . Now our hearts are of themselves as hard as the nether milstone ; when then a holy word , so meekly and gently laid on upon them , shall leave there an impression of its own puritie , when so small a thing as a graine of mustard-seed shall transforme an earthy soule into its owne nature , when the eyes and hands , and mouth of Christ being in the ministerie of his word spread upon the eyes and hands and mouth of a Childe shall revive the same from death , when by looking into a glasse wee shall not onely have a view of our owne faces , but shall see them changed into the image of another face which from thence shineth upon us , how can wee but conclude that certainly that word by which such wonders as these are effected is indeed virga virtutis , a Rod of strength ? Fourthly , the Gospell of Christ is a Rod of strength , in the Perservation and Perseverance of the Saints , as it is Virga germinans , a Rod like Aarons Rod , which blossomed and the blossomes perished not , but remained in the Ark for a Testimony of Gods power . For as those buds , or the Manna in the Ark did not perish , so neither doth the word of the Gospell in the hearts of the faithfull . The Apostle saith , that wee are kept by the power of God unto salvation . and S. Iude that Gods power keepeth the Saints from falling , and presenteth them faultlesse before the presence of his glory ; and what is this power of God whereby hee doth it , but the Gospell of Christ , which S. Peter calleth semen incorruptibile , uncorruptible seed ; and the Spirit of Christ , which S. Iohn calleth semen manens , an abiding seed ? If I should see a tree with perpetuall fruit , without any variation from the difference of seasons , a tree like that in S. Iohns Paradise which every moneth did bring forth fruite of twelve severall kindes , I should conclude that it had an extraordinary vitall power in it : so when I finde Christ in his word promising , and by the planting and watering of his Laborers in the vineyard , making good that promise unto his Church ; That every branch bringing forth fruit in him , shall not onely bee as Aarons Rod , have his fruit preserved upon him , but shall bring forth more fruit and shall have life more abundantly ▪ how can I but conclude , that that word which is the Instrument of so unperishable a condition , is indeed Virga virtutis a Rod of strength , a Rod cut out of the tree of life it selfe ? Fifthly , the Gospell of Christ is a Rod of strength in comforting and supporting of the faithfull , as it is Virga pulchritudinis & colligationis , a Rod of Beauty and of Binding , as it is a word which doth binde that which was broken , and give unto them which mourne in Sion beauty for ashes , and the garment of praise for the Spirit of heavinesse : as it quencheth all the firie darts , and answereth all the bloudy reasonings of Satan against the soule , as it is a staffe which giveth comfort , and subsistence in the very vallie of the shadow of death . The shadow of death is an usuall expressiō in the Scripture for all feares , terrors , affrightments , or any dreadfull calamities either of soule or body . The whole misery of our naturall condition is thereby signified , Luk. 1.79 . Many wayes doth the Prophet David set forth the extremities hee had been driven unto , my bones are vexed , and dried like a potsheard , and turned into the drought of summer ; my couch swimmeth with teares , mine eye is consumed and waxen old with griefe . I am powred out like water , all my bones are out of joint , my heart is like melted wax in the mids of my bowels . Thine arrowes stick fast in mee , thine hand presseth me sore , there is no soundnesse in my flesh , my wounds stinke and are corrupt , I am feeble and fore broken , I have roared by reason of the disquietnesse of my heart . Innumerable evils compasse mee about , I am not able to looke up . Fearfulnesse and trembling are come upon me and horror hath overwhelmed mee . My soule is among lions , I lie amongst them that are set on fire . The waters are come in unto my soule . I sinke in deepe mire ; the flouds overflow mee , &c. These all , and the like are comprehended in that one word , The shadow of death . And in that , it was onely the word , and the Spirit of God which did support him ; This is my comfort in my affliction , saith hee , for thy word hath quickned mee . When my afflictions had brought me to the very brinke and darknesse of the grave , thy word revived mee againe , and made me flourish . Vnlesse thy Law had been my delights , I should have perished in mine affliction . Now then when I see a man upon whom so many heavie pressures doe meete , the weight of sinne , the weight of Gods heavie displeasure , the weight of a wounded Spirit , the weight of a decaied body , the weight of skorne and temptations from Satan and the world , in the mids of all this not to turne unto lying vanities , not to consult with flesh and bloud , nor to rely on the wisedome or helpe of man , but to leane onely on this word , to trust in it at all times , and to cast all his expectations upon it , to make it his onely Rod and staffe to comfort him in such sore extremities , how can I but confesse that this word is indeed Virga virtutis , a Rod of strength ? Lastly , the Gospell of Christ is a Rod of strength in sanctifying and blessing of our Temporall things . As it is Baculus Panis , A staffe of bread ; Man liveth not by bread alone , but by the word which proceedeth out of Gods mouth , not by the creature , but by the blessing which prepareth the creature for our use . Now it is the word of God , namely his promises in Christ of things concerning this life as well as that which is to come , that doth sanctifie the creatures of God to those wh● with thankfulnesse receive them . The fall of man b●ought a pollution upon the creatures , a curse upon the stone and timber of a mans house , a snare upon his table , a poison and bitternesse upon his meat , distractions and terrors upon his bed , emptinesse and vexation upon all his estate ; which cleaves as fast therunto as blacknesse to the skinne of an Ethiopian , or sinne to the soule of man. For all the creatures of God are by sinne mischievously converted into the instruments and provisions of lust . The Sunne , and all the glorious lights of nature but instruments to serve the pride , covetousnesse , adultery , vanity of a lustfull eye . All the delicacies which the earth , aire or Sea can affoord but materials to feed the luxurie and intemperance of a lustfull body . All the honors and promotions of the world but fuell to satisfie the haughtinesse and ambition of a lustfull heart . That word then which can fetch out this leprosie from the creatures , and put life , strength , and comfort into them againe must needs bee Virga virtutis , a Rod of strength . Secondly , the Gospell and Spirit of Christ is a rod of strength , in regard of his and his Churches enemies . Able both to repell , and to revenge all their injuries ; to disappoint the ends and machinations of Satan , to triumph and get above the persecutions of men , to get a treasure which no malice nor fury of the enemy can take away , a noblenesse of minde which no insultation of the adversary can abate , a security of condition , and calmenesse of spirit , where no worldly tempests can any more extinguish than the darknesse of a cloud , or the boisterousnesse of a wind can blot out the lustre , or perturbe the order of celestiall bodies ; a heavenly wisdome able to prevaile against the gates of hell , and to stop the mouthes of every gain-sayer . The Word hath ever a Readinesse to revenge disobedience , as the Apostle speaks ; it hardens the faces of men , and armes them , that they may breake all those who fall upon them . This power of the Word towards wicked men , sheweth it selfe in many particulars : First , in a mighty worke of Conviction . The Spirit was therefore sent into the world to convince it by the ministery of the Gospell , which one word containeth the ground of the whole strength here spoken of ; for all , which the word bringeth to passe , it doth it by the conviction of the Spirit . This Conviction is two-fold : A Conviction unto conversion , whereby the hearts of men are wonderfully over-ruled ruled by that invincible evidence of the Spirit of truth , to feele & acknowledge their wofull condition by reason of sinne , so long as they continue in unbeleefe , to take unto themselves the just shame and confusion of face which belongs unto them , to give unto God the glory of his righteous and just severity if hee should destroy them , and hereupon to be secondly by the terror of the Lord perswaded to count worthy of all acceptation any deliverance out of that estate which shall be tendred unto them : To admire , adore , and greedily embrace any termes of peace and reconciliation which shall be offered them . To submit unto the righteousnesse , and with all willing and meeke affection to bend the heart to the Scepter of Christ , and to whatsoever forme of judicature and spirituall government he shall please to erect therein . And this magnifies the strength of this Rod of Christs Kingdome , that it maketh men yeeld upon any termes : when we see the little stone grow into a mightie mountaine , and eat into all the Kingdomes of the world ; when wee see Emperours and Princes submit their necks and scepters to a doctrine at first every where spoken against , and that upon the words of a few despicable pe●sons , and that such a doctrine too , as is diametrally contrary to the naturall constitution of the hearts of men , and teacheth nothing but selfe-deniall , and this for hope of reward from one whom they never saw , and whom if they had seene , they should have found by a naturall eye no beauty in him for which hee should bee desired ; and this reward too , what-ever it be , deferred for a long time , and in the interim no ground of assurance to expect it , but onely faith in himselfe that promiseth it , and in the meane time a world of afflictions for his names sake ; How can we think that a world of wise and of great men , should give eare most willingly unto such termes as these , if there were not a demonstrative and constraining evidence of truth and goodnesse therein , able to stop the mouths , and to answer the objections of all gain sayers ? Of this point I have spoken more copiously upon another Scripture . Secondly , there is a Conviction unto condemnation of those who stand out against this saving power of the Gospell and Spirit of grace , driving them from all their strong holds , and constraining them perforce to acknowledge the truth which they doe not love . Thus wee finde our Saviour disputing with the Jewes , till no man was able to answer him a word ; and as he did so himselfe , so hee promised that his messengers should doe so too , I will give you a mouth and wisdome , which all your adversaries shall not be able to gain-say , nor resist : And this promise wee finde made good ; the enemies of Steven were not able to resist the Spirit by which hee spake : And Apollos mightily convinced the Jews , shewing by the Scriptures that Jesus was Christ : And this the Apostle numbreth amongst the qualifications of a Bishop , that he should be able by sound doctrine to convince the gain-sayers , and to stop the mouthes of those unruly deceivers , whose businesse it is to subvert men , for this is the excellent vertue of Gods Word , that it concludeth or shutteth men in , and leaveth not any gap or evasion of corrupted reason unanswered , or unprevented . Thus wee finde how the Prophets in their ministery did still drive the Jewes from their shifts , and presse them with Dilemma's , the inconveniences whereof they could on no side escape : either there must be a fault in you , or else in God who rebuketh you ; but now what iniquity , saith the Lord , have your fathers found in me , that they are gone far from me ? Have I beene a wildernesse unto Israel , or a land of darknesse , wherefore say my people we are lords , we will come no more unto thee ? O my people , what have I done unto thee , and wherein have I wearied thee ? testifie against mee . I raised up of your sonnes for Prophets , and of your young men for Nazarites : Is it not even thus , O yee children of Israel ? Here the Scripture useth that figure which is called by the Rhetoritians Communicatio , a debating and deliberation with the adverse party , an evidencing of a cause so cleerely , as that at last a man can challenge the adversary himselfe to make such a determination , as himselfe shall in reason judge the merits of the cause to require : How shall I pardon thee for this ? and how shall I doe for the daughters of my people ? Set me in a way , determine the controversie your selves , and I will stand to the issue which your owne consciences shall make . O inhabitants of Ierusalem , and men of Iudah , judge I pray you betweene me and my Vineyard , that is , doe you your selves undertake the deciding of your owne cause . When a band of armed men came against Christ to attach him , and at the pronouncing but of two words , I am he , fell all downe backward to the earth ; we must needs confesse that there was some mightie power and evidence of Majesty in him that uttered them : what thinke wee can he doe when hee raigneth and judgeth the world , who did let out so much power when he was to die and to be judged by the world ? Now Christ raigneth and judgeth the world by his Word , and that more mightily after his ascending up on high , and therefore he promiseth his Apostles that they should doe greater workes than himselfe had done . When I shall see a man armed with scorne against Christ in his Word , standing proudly upon the defence of his owne wayes by his owne wisdome , and wrapping up himselfe in the mud of his owne carnall reasonings , by a few postulata , and deductions from Gods Word , to bee enforced to stoppe his owne mouth , to be condemned by his owne witnesse , to betray his owne succours , and to bee shut up in a prison without barres ; when I shall force such a man by the mighty penetration and invincible evidence of Gods Word , to see in his owne conscience a hand subscribing to the truth which condemnes him , and belying all those delusions which he had fram'd to deceive himselfe withall ; who can deny but that the rod of Gods mouth is indeed Virga virtutis , a rod of strength , an iron rod , able to deale with all humane reasonings , as a hammer with a potsherd , which though to the hand of a man it may feele as hard as a rocke , yet is too brittle to endure the blow of an iron rod ? Strange it is to observe how boldly men venture on sinnes under the names of custome , or fashions , or some other pretences of corrupted reason , contrary to the cleere and literal evidence of holy Scriptures ( * the most immediate and grammaticall sense whereof , is ever soundest , where there doth not some apparant and unavoidable errour in doctrine , or mischiefe in manners , follow thereupon . ) Men will justifie the cause of the wicked for reward , and by dexterity of wit put a better colour upon a worser businesse , ( as hath beene observed of Protagoras and Carneades ) and yet the Lord saith expressely , Thou shalt not speake in a cause to wrest judgement , thou shalt keepe thee far from a false matter , for God ( whom thou oughtest to imitate ) will not justifie the wicked . Men will follow the sinfull fashions of the world , in strange apparell , in prodigious haire , in lustfull and unprofitable expence of that pretious moment of time , upon the abuse or right improvement whereof dependeth the severall issues of their eternall condition : though the Lord say expresly , Bee not conformed to this world ; they that walke according to the course of the world , walke according to the Prince of the power of the aire . The Lord will punish all such as are clothed with strange apparell , who take up the fashions of idolaters , or other nations , or other sexes ( as that place is differently expounded ) a Nature it selfe teacheth that it is a shame for a man to weare long haire ; nay Nature it selfe taught that honest Heathen to stand at defiance with the sinnes of his age , and not comply with the course of the world , upon that slight apologie , as if the b commonnesse had taken away the illnesse , & that which committed by one would have been a sin , being imitated after a multitude were but a fashion . To conclude this particular : The Apostle is peremptory , c Neither fornicators , nor idolaters , nor effeminate , nor covetous , nor theeves , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdome of God : and the consciences of many men , who yet will never yeeld to the conclusion , cannot choose but subsume , as the Apostle goes on , such are some of we , nay , and such we will be too . But now if we should bespeake these men in the word of the Prophet , Produce your cause , saith the Lord , bring forth your strong reasons , saith the King of Iacob , they should finde at the last their reasons to be like themselves , vanity and lighter than nothing , that the Word of the Lord will at last prevaile , and sweepe away all their refuge of lyes . Secondly , the power of the Word towards wicked men is seene in Affrighting of them ; there is a spirit of bondage , and a savour of death , aswell as a spirit of life and libertie which goeth along with the Word . Guilt is an inseparable consequent of sinne , and feare of the manifestation of guilt : If the heart be once convinced of this , it will presently faint and tremble , even at the shaking of a leafe , at the wagging of a mans owne conscience ; how much more at the voice of the Lord , which shaketh mountaines , and maketh the strong foundations of the earth to tremble ? If I should see a prisoner at the barre passe sentence upon his Judge ; and the Judge thereupon surpriz'd with trembling , and forced to subscribe and acknowledge the doome , I could not but stand amaz'd at so inverted a proceeding ; yet in the Scripture wee finde presidents for it , Micatah , a prisoner , pronouncing death unto Ahab , a King : Ieremie , a prisoner , pronouncing captivitie unto Zedekiah , a King : Paul in his chain preaching of judgment unto Felix in his robes , and making his owne Judge to tremble . It is not for want of strength in the Word , or because there is stoutnesse in the hearts of men to stand out against it , that all the wicked of the world do not tremble at it , but meerly their ignorance of the power & evidence thereof . The Devils are stronger and more stubborne creatures than any man can be , yet because of their full illumination , and that invincible conviction of their consciences from the power of the Word , they beleeve and tremble at it . Though men were as hard as rocks , the Word is a hammer which can breake them ; though as sharp as thornes and briars , the Word is a fire which can devour and torment them , though as strong as kingdomes and nations , the Word is able to root them up , and to pull them downe , though as fierce as Dragons and Lions , the Word is able to trample upon them , and to chaine them up . Thirdly , the power of the Word is seene towards wicked men , in that it doth judge them . Sonne of man , wilt thou judge , wilt thou judge the bloudy Citie , saith the Lord ? yea , thou shalt shew them their abominations . To note that when wicked men are made to see their filthinesse in the Word , they have therby the wrath of God , as it were seal'd upon them . He that rejecteth mee , the Word which I have spoken the same shall judge him at the last day , saith our Saviour : And if all prophecie , saith the Apostle , and there come in one that beleeveth not , or one unlearned , he is convinced of all , hee is judged of all , and the secrets of his heart are made manifest . Nay , the Word doth in some sort execute death and judgement upon wicked men . Therefore it is said that the Lord would smite the earth with the rod of his mouth , and with the breath of his lips would slay the wicked : And againe , I have hewed them by the Prophets , I have slaine them by the words of my mouth . And therefore the Word of the Lord is called fury by the Prophet , to note that when wrath & fury is powred out upon a land , they are the effects of Gods Word . If a pestilence devoure a city , and a sword come and gleane after it , it is the Word only which flayes , they are but the instruments , which are as it were actuated and applied by the Word of God to their severall services . Therefore it is that the Prophet saith , that wise men see the voice of God , and heare his rod. A rod is properly to be seene , and a voice to bee heard , but here is a transposition , and as it were , a communication of properties betweene the Word of God , and his punishments , to note that towards wicked men there is a judging , and tormenting vertue in the Word ; For judgement , saith our Saviour , am I come into this world , that they which see not might see , and that they which see might be made blinde . If it be here objected that Christ saith of himselfe , The Son of man is not come to destroy mens lives , but to save them , and that he came not to condemne the world , but that the world through him might bee saved ; I answer , that there are two events of Christs comming , and by consequence of his Gospell . The one principall , and by him intended , the other accidentall and occasionall , growing out of the ill disposition of the subject unto whom he was sent . The maine and essentiall businesse of the Gospell is to declare salvation , and to set open unto men a doore of escape from the wrath to come ; but when men wilfully stand out , and neglect so great salvation , then secondarily doth Christ prove unto those men a stone of offence , and the Gospell a savour of death unto death , as that potion which was intended for a cure by the Physitian , may upon occasion of the indisposednesse of the body , and stubborne radication of the disease , hasten a mans end sooner than the disease it selfe would have done : So that to the wicked the Word of God is a two-edged sword indeed , an edge in the Law , and an edge in the Gospell , they are on every side beset with condemnation , if they goe to the Law , that cannot save them , because they have broken it , if they goe to the Gospell , that will not save them , because they have contemned it . Fourthly , the power of the Word towards wicked men is seene in this , that it doth ripen their sins , and make them so much the more sinfull , and so much the sooner fill up their measure . If I had not come , saith Christ , and spoken unto them , they had had no sinne , but now they have no cloke for their sinne . A tree which is fastned unto a wall , in which the heat of the Sunne is more permanent and united , will bring forth ripe fruit before the ordinary season ▪ so a people upon whom the light of the Gospell hath constantly shined , and which doth often drinke in the raine which falleth upon it , must needs bring forth Summer-fruit , sinnes speedily ripe , and therefore be so much the neerer unto cursing . There is but a yeare betweene such a tree and the fire : we shall never finde that the sinnes of Israel , and of Juda ( for which they were at any time plagued with captivitie ) were so long in ripening as the sinnes of the Canaanites , upon whom there did no light shine . The Land had rest sometimes fortie yeeres , and sometimes fourescore yeeres , but we never finde that they were suffered to provoke the Lord to his face foure hundred yeeres together : We finde when to Ninive he sent a Prophet to reveale unto them the guilt and merit of their sinnes , he then set them a very short time , in which they should either forsake or ripen them , Yet fortie dayes and Ninive shall be destroyed . Fifthly , the power of the Word towards wicked men is seene even in the rage and madnesse which it excites in them . It is a signe that a man hath to doe with a strong enemie when he buckleth on all his harnesse , and calleth together all his strength for opposition . When I see a river without any sensible noise or motion , I am ready to esteeme it a standing poole , but when I looke further and there observe what huge engines it carrieth about , and what weighty bodies it rouleth before it , I then beleeve a strength in it which I did not see : so when I see the Word of Christ rouze up the rage and lusts of men , and force them to set up against it strong holds , and high imaginations , even the wisedome and strength of the gates of ●ell to keepe it out , I must needs then conclude that it is indeed Virga virtutis , a Rod of strength . The most calme and devout hypocrites in the world have by the power of this word beene put out of their demure temper , and mightily transported with outrage and bitternesse against the majesty thereof . One time filled with wrath ; another time filled with madnesse ; another time filled with envie and indignation , another time filled with contradiction and blasphemie ; another time cut to the heart , and like reprobates in hell , gnashing with their teeth . Such a searching power , and such an extreme contrariety there is in the Gospell to the lusts of men , that if it doe not subdue , it will wonderfully swell them up , till it distemper even the grave , prudent men of the world with those brutish and uncomely affections of rage and fury , and drive disputers from their arguments unto stonds . Sin cannot endure to be disquieted , much lesse to be shut in and encompassed with the curses of Gods word . Therefore as a hunted beast , in an extremity of distresse will turne backe , and put to its utmost strength to be revenged on the pursuers , and to save its life : so wicked men to save their lusts will let out all their rage , and open all their sluces of pride and malice to withstand that holy truth which doth so closely pursue them . Thus as beggarly masters deale with their servants , or bankrupts with their creditors , when they should pay them their monie ( which they are unable to doe ) they then picke quarrels , and create pretences to with-hold it ; or as froward men in suits of law , when their cause failes , endeavour to piece it out with rage and passion ; so doe wicked men deale with God in his word , when they should pay him that service which he therein requireth of them , and which they have neither will nor power to doe , when he produceth his cause , and entreth into controversie with them , convincing them in the court of their owne consciences , so that they are not able to stand out , they have then no other refuge left , but either to submit ( which they will in no wise endure ) or to flye into the face of the word , and withstand it with malice when they cannot with reason . Till men can be perswaded to lay apart all filthinesse and superfluity of naughtinesse , they will never receive the engraffed word with meeknesse . For till then it is a binding word , which sealeth their guilt and condemnation upon them . Lastly , the mighty power of the word towards wicked men is seene in altering them : in their semiperswasions and semiconversions unto goodnesse , in restraining them from those lusts which they dearely love , and in forcing them to those externall conformities which have no inward principles to support them . The humiliation of Ahab , the observation of Herod , the incomplete perswasion of Agrippa , the forc'd obedience and flatteries of the dissembling Iewes , the essaies and offers of hypocrites towards religion , the velleities and hankerings of unresolved wills after Christ , are notable evidences of the power and majesty which is in the Gospell . If I should see a millstone in the ayre not falling constantly and swiftly downe , but swag , and waver , and floate about in a kinde of unresolved motion , as if it were in a deliberation which way to goe , one while yeelding to its owne weight , another while lingering , and by fits attempting to ascend , how could I sufficiently wonder at that secret vertue , and those strange impressions which did retardate the naturall descent of so weightie a body ? so when I see men , who still retaine the principles of their owne corrupt nature , which carry them with as strong an impulsion to sinne and hell , as a millstone is moved unto its Center , hanker notwithstanding after goodnesse , and when they yeeld unto their lusts , doe it not without much hesitancy and conflict of a naturall conscience , I must needes acknowledge a mighty strength in that word which setteth bounds to the raging of so proud a sea . From hence then the Messengers of Christ who are entrusted with the dispensation of this Rod of strength , may be instructed how to behave themselves in that ministery . Few men wil lose any thing of that power which is given them , for every thing in its kinde doth affect power . Now Christ hath committed unto us the custody of his owne power , and therefore we ought to manage it as a word of power , able alone by it selfe without the contemperations of humane fancies , or the superstruction of humane opinions to worke mightily to the Salvation of those that beleeve , and to the conviction of gaine-sayers . Our Commission is to charge even the great men of the world . It is true the ministers of the Gospell are servants to the Church ; In compassion to pitty the diseases , the infirmities , the temptations of Gods people : in ministerie , to assist them with all needfull supplies of comfort , or instruction , or exhortation in righteousnesse ; in humility , to waite upon men of lowest degree , and to condescend unto men of weakest capacitie . And thus the very Angels in heaven are servants to the Church of Christ. But yet we are servants onely for the Churches good , to serve their soules , not to serve their humors . And therefore we are such servants as may command too . These things command and teach , Let no man despise thy youth . And againe , These things speake , and exhort , and rebuke with all authority , Let no man despise thee . No ministers are more despicable than those who by ignorance , or flattery , or any base and ambitious affections betray the power & majesticall simplicity of the Gospel of Christ. When we deliver Gods message we must not then be the servants of men ; If I yet please men , I were not then the servant of Christ , saith the Apostle . To captivate the truth of God unto the humours of men , and to make the Spirit of Christ in his Gospell to bend , comply and complement with humane lusts , is with Ionah to play the runnagates from our office , and to prostrate the Scepter of Christ unto the insultation of men . There is a wonderfull majesty and authority in the word when it is set on with Christs Spirit . He taught men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as one who had power and authority , or priviledge to speake , as one that cared not for the persons of men , and therefore where ever his spirit is , there will this power and liberty of Christ appeare , for he hath given it to his ministers , that they may commend themselves in the consciences of those that heare them , that they may harden their faces against the pride and scorne of men , that they may goe out in armies against the enemies of his kingdome , that they may speake boldly as they ought to speake , that they may not suffer his word to be bound , or his Spirit to be straitened by the humors of men . Againe , we should all labour to receive the word in the power thereof , and to expose our tender parts unto it . A Cocke is in comparison but a weake Creature , and yet the crowing of a Cocke will cause the trembling of a Lion. What is a Bee to a Beare , or a Mouse to an Elephant ? and yet if a Bee fasten his sting in the nose of a Beare , or a Mouse creepe up and gnaw the trunke of an Elephant , how easily doe so little Creatures upon such an advantage torment the greatest ? Certainely , the proudest of men have some tender part into which a sting may enter . The conscience is as sensible of Gods displeasure , as obnoxious to his wrath , as subject to his word in a prince as in a beggar . If the word like Davids stone finde that open and get into it , it is able to sinke the greatest Goliah . Therefore wee should open our consciences unto that word , and expect his spirit to come along with it , and receive it as Iosiah did with humility and trembling . Wee should learne to feare the Lord in his word , and when his voyce cryeth in the city , to see his name and his power therein . Will ye not feare me , faith the Lord , will ye not tremble at my presence , who make the sand abound to the sea . No Creature so swelling and of it selfe so strong and incroaching as the sea , nothing so small , weake , smoothe , and passable as the sand , and yet the sand ( a creature so easily removed , and swept away ) decreed to hold in so raging an Element . What in appearance weaker than words spoken by a despised man ? and what in the experience of all the world stronger than the raging of an army of lusts ? and yet that hath the Lord appointed to tame and subdue these , that men might learne to feare his power . Againe , it should teach us to Rest upon God in all things , as being unto us all-sufficient , a sunne , a shield , an exceeding great reward in the truth and promises of his Gospell . The word of God is a sure thing , that which a man may cast his whole weight upon , and leane confidently on in any extremity . All the Creatures in the world are full of vanity , uncertaineties and disappointments , and then usually doe deceive a man most when he most of all relies upon them ; and therefore the Apostle chargeth us not to trust in them . But the word of the Lord is an abiding word , as being founded upon the Immutability of Gods owne truth , he that maketh it his refuge , relieth on Gods omnipotency , and hath all the strength of the Almighty engaged to helpe him . Asa was safe while hee depended on the Lord in his promises against the hugest host of men that was ever read of , but when he turned aside to collaterall aides hee purchased to himselfe nothing but perpetuall warres . And this was that which established the throne of Iehoshaphat , and caused the feare of the Lord to fall upon the kingdomes of the lands which were round about him , because he honoured the Word of God , and caused it to be taught unto his people . Whensoever Israel and Judah did forget to leane upon Gods word , and betooke themselves to humane confederacies , to correspondence with Idolatrous people , to facility in superstitious compliances , and the like fleshly counsels , they found them alwaies to be but very lies , like waxen and wooden feasts , made specious of purpose to delude ignorant commers ; things of so thinne and unso●id a consistence as were ever broken with the weight of those who did leane upon them . Let us not therefore rest upon our owne wisedome , nor build our hopes or securities upon humane foundations , but let us in all conditions take hold of Gods Covenant , of this staffe of his strength , which is able to stay us up in any extremities . Againe , since the Gospell is a word of such soveraigne power , as to strengthen us against all enemies and temptations , to uphold us in all our wayes and callings , to make us strong in the Grace of Christ , ( for ever a Christian mans knowledge of the Word is the measure of his strength and comfort ) wee should therefore labour to acquit our selves with God in his Word , to hide it in our hearts , and grow rich in the knowledge of it . In heaven our blessednesse shall consist in the knowledge and communion with the Father and with his Sonne Iesus Christ. So that the Gospell and the Spirit , are to us upon earth , the preludes and supplies of heaven , for by them onely is this knowledge and communion begun . And that man doth but delude himselfe and lye to the world who professeth his desire to goe to heaven , and doth not here desire to know so much of God as he is pleased to afford to men on the earth . The Gospell is the Patent and Charter of a Christian , all that hee hath to shew for his Salvation ; the treasure of his wealth and priviledges , all that he hath to boast in either for this life or another ; the armory of a Christian , all that he hath to hold up against the temptations and conflicts of his sorest enemies ; the only toole and instrument of a Christian , all that he hath to doe , any action of piety , charity , loyalty , or sobriety withall ; the onely glasse of a Christian wherein he may see his owne face , and so learne to deny himselfe , and wherein he may see the face of God in Christ , and so learne to desire and to follow him . So that upon the matter for any man to be ignorant of the Gospell is to unchristian himselfe againe , and to degenerate into a heathen . Powre out thine indignation upon the heathen that know thee not . Ignorance makes a man a very heathen . This I say and testifie , saith the Apostle , that you henceforth walke not as other Gentiles walke in the vanity of their mind : for you have not so learned Christ. It is not the title , nor the profession which maketh a man a reall Christian , and distinguisheth him from other heathen men , but the learning of Christ in his Spirit and Gospell . For as he who was onely outwardly and in the flesh a Jew , might be uncircumcized in his heart : so he who is onely in title and name a Christian , may be a heathen in his heart ; and that more fearefully than Sodome and Gomorrah , or Tyre and Sydon , because he hath put from himselfe the Salvation of the Lord , and judged himselfe unworthy of eternall life . Lastly , if there bee indeed such power in the Gospell , wee should labour to beare witnesse unto the testimony which God giveth of his Word in a holy conversation . It is a reproach cast upon the ordinances of God when men doe in their lives denie that vertue which God testifieth to be in them . Wicked men are said to crucifie Christ againe , to put him to shame , to make God a liar ; not that these things can so really bee , but because men in their evill lives carry themselves , as if indeed they were so . And in this sense the Gospell may bee said to bee weake too , because the pride of men holds out against the saving power thereof . But these men must know that the word returneth not empty unto God , but accomplisheth some worke or other , either it ripeneth weeds or corne . There is thunder and lightning both in the word , if the one breake not a heart , the other will blast it , if it bee not humbled by the word , it will certainly bee withered , and made fruitlesse . Shall the clay boast it selfe against the fire , because , though it have power to melt wax , yet it hath not power to melt clay ? Is it not one and the same power which hardneth the one and which softneth the other ? Is not the word a sweete Savor unto God as well in those that perish as in those that are saved ? Certainly there is as wonderfull a power in adding another death to him who was dead before ( which upon the matter is to kill a dead man ) as in multiplying and enlarging life . And the Gospell is to those that perish a Savor of death unto death , such a word as doth cumulate the damnation of wicked men , and treasure up wrath upon wrath . If it doe not convert it will certainly harden , if it doe not save it will undoubtedly judge and condemne . The Lord doth never cast away his Gospell , hee that gave charge to gather up the broken meate of loaves and fishes that nothing might bee lost , will not suffer any crumme of his spirituall manna to come to nothing . Yet wee finde the Lord giveth a charge to his Prophets to preach even there where hee foretold them that their words would not bee heard . Thou shalt speake all these wordes unto them , but they will not hearken to thee ; thou shalt also call unto them , but they will not answere thee . Sonne of Man I send thee to the Children of Israel , to a rebellions nation , they are impudent Children and stiffe hearted . Yet thou shalt speake my words unto them , whether they will heare , or whether they will forbeare , for they are rebellion it selfe . They will not hearken unto thee , for they will not hearken unto mee : For all the house of Israel are impudent and hard hearted . Certainly when the Lord taketh paines by his Prophets to call those who will not heare , hee doth it not in vaine , they shall know at length that a Prophet hath been amongst them . Therefore as the Apostle saith that the Gospell is a sweet Savour even in those that perish . So wee finde those messages which have contained nothing but curses against an obstinate people have yet been as honie for sweetnesse in the mouth of those that preached them . I did eate the roule , saith the Prophet , and it was in my mouth as honie for sweetnesse , and yet there was nothing in it written , but lamentations , and mourning , and woe . Ieremie did not desire the woefull day , but did heartily say Amen to the false Prophets in their predictions of safety ; yet in regard of his ready service unto God , and of that glory which God would worke out unto himselfe in the punishment of that sinfull people , the word of Prophesie which was committed unto him was the joy and rejoicing of his heart ; so that in all respects the Gospell of Christ is a word of power , and therein wee doe and must rejoice . Wee observed before that this Rod of strength is both Sceptrum Majestatis , and Pedum Pastorale . Both the Scepter of Christ as hee is a King , and his Pastorall staffe as hee is a Bishop . It denoteth the Administration of Christs Kingdome , which consisteth in the dispensing of his Gospell , as it is a word of Majesty , and of care . So then here are ( as I before observed ) two observations yet remaining to bee noted out of these words , Virga Virtutis , the Rod of thy strength . The first , that the Gospell of Christ accompanied with his Spirit is a word of great glory and Majesty . For wee must ever make these concomitants , wee preach the Gospell saith S. Peter with the Holy Ghost sent downe from heaven , 1 Pet. 1.12 . And indeed the Spirit is peculiar to the Gospell , and not belonging to the Law at all , if wee consider it alone by it selfe , under the relation of a distinct covenant . For though as it proceedeth out of Sion , that is , as it is an appendix and additament unto the Gospell , it tend unto liberty , and so cōmeth not without the Spirit ; yet by it selfe alone it gendreth nothing but bondage . And therefore when the Apostle sheweth the excellency of the Gospell above the Law , hee calleth one a ministration of death , and of the letter , the other a ministration of the Spirit and life . To shew that properly the Spirit belongeth unto the Gospell of grace . Now then this Spirituall Gospell of Christ is the Scepter of his Kingdome , and therefore as it is insigne regium , an ensigne of roialty it importeth Glory and Majestie . It is a Gospell full of glory . Wee may observe that the very Typicall prefigurations of that mercy , which is the sole businesse of the Gospell of Christ are in the Scriptures honored with the name of Glory . The garments of the Priests , being types of the Evangelicall a Righteousnesse of the Saints , were b made for glory and beauty . The Tabernacle , which was ordaind for an evidence and seale of Gods Evangelicall presence with that people , is called by the Prophet David a c Tabernacle of honor , the place which God did use to fill with his owne glory . The Ark of God , which was nothing else but Evangelium sub velo , the Gospell under vailes and shaddowes , is called by an excellency d The Glory of Israel , which is the attribute of Christ , e All Kings shall see thy glory . The Temple at Ierusalem was the place of Gods Rest , f This is my Rest for ever , here will I dwell . Arise O Lord God into thy Resting place , thou and the Arke of thy strength . It was so called to note , first the g stability of Gods Evangelicall covenant in Christ , it was not to bee changed , nor to bee repented of ; but to bee sure and fixed in Christ for ever . His Kingdome , h a Kingdome which was not to bee shaken , his Priesthood a i Priesthood which was not to passe away , his teaching k a teaching which was to continue to the worlds end . And secondly , to note the l delight of God in Christ , and in the mercy which through him was unto the world revealed ; Therein the Lord ●esteth and reposeth himselfe , as in the crowne and accomplishment of all his workes . And this m Temple is called a glorious Rest , a glorious high throne , a house of glory , of beauty and of holinesse . It is said at the first Dedication thereof that the Glory of the Lord filled it . It was not the gold or silver ( wherewith before that Dedication it was beutified ) wherein the glory thereof did consist , but in the evidence of Gods presence ; which at that time was but a cloud , whereas the true glory thereof himselfe was n a Sunne as the Prophet cals him . And with this did the Lord fill the second Temple , which for this cause is said to have been o more glorious than the former , though in the magnificence of the structure farre inferior . Now then as the Apostle in a case of just alike proportion , useth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a terme of excesse , when hee speaketh of the substance in comparison of the type . p If the bloud of bulls and goates did Sanctify to the purifying of the flesh , How much more shall the bloud of Christ ; So may wee in this case , If the Types of Evangelicall things were thus glorious , how much more glorious must the Gospell it selfe needs bee . And therefore , as I before observed in other things , so in this is it true likewise , that Christ and his Gospell have the same attribute of glory frequently given unto them . q Christ is called the Glory of the Lord , and of his people Israel : And the r Gospell a glorious mysterie , a Royall Law , a ministration of glory ; Nay glory it selfe , for so I understand that place of the Apostle , that yee would walke worthy of God , who hath called you unto his Kingdome and glory , that is , unto the knowledge of his Gospell , for of that in all the antecedent parts and in the verse immediatly following doth the Apostle speake . A s glory which draweth the study and amazement of the most glorious creatures of God unto it . To consider this point more particularly : The glory and majesty of the Gospell of Christ appeareth principally in foure things : in the Author of it : in the Promulgation and publishing of it : in the Matter which it containes : and in the Ends , purposes , or uses for which it serves . First , in the Author of it : Many things of small worth have yet growne famous by the authours of them , and like the unprofitable children of renowned progenitors , hold their estimation and nobility from the parents which begate them . And yet from men who are uncleane , there will ever descend some uncleannesse upon the workes which they doe . But the Gospell is therefore indeed a glorious Gospell , because it is the Gospell of the blessed God. There is glory in all the workes of God , because they are his , for it is impossible that so great a workeman should ever put his hand to an ignoble work : And therefore the Prophet David useth his glory and his handy worke promiscuously for the same thing ; The heavens declare the glory of God , and the firmament sheweth his handy worke : to note that there is an evidence of glory in any thing which hee puts his hand unto : And yet the Prophet there sheweth that there is more glory in the law of his mouth , than in the workes of his hands . The Lord is better known by Sion , and his name greater in Israel , than in al the world besides : the more God doth communicate himselfe unto any of his works , the more glorious it is . Now there is nothing wherein God hath so much put himselfe , wherin he may be so fully knowne , communicated with , depended upon , and praised , as in his Gospell . This is a glasse in which the blessed Angels doe see and admire that unsearchable riches of his mercy to the Church , which they had not by their owne observation found out from the immediate view of his glorious presence . In the Creatures we have him a God of power and wisedome , working all things in number , weight , and measure , by the secret vigour of his providence upholding that being which he gave them , and ordering them to those glorious ends for which he gave it . In the law we have him a God of vengeance and of recompence , in the publication thereof threatning , and in the execution thereof inflicting wrath upon those that transgresse it . But in the Gospell we have him a God of bounty and endlesse compassion , humbling himselfe that he might be mercifull to his enemies , that he might himselfe beare the punishments of those injuries which had beene done unto himselfe , that he might not offer onely but beseech his owne prisoners to bee pardoned and reconciled againe . In the Creature he is a God above us , in the Law he is a God against us ; onely in the Gospel hee is Immanuel , a God with us , a God like us , a God for us . There is nothing doth declare God so much to bee God as his mercy in the Gospell . Hee is invisible in himselfe , we cannot see him but in his Sonne . Hee is unapproachable in himselfe , wee cannot come unto him but by the Sonne . Therefore , when hee maketh himselfe knowne in his glory to Moses , hee sendeth him not to the Creation , nor to mount Sinai , but putteth him into a rocke ( being a resemblance of Christ ) and then maketh a proclamation of the Gospell unto him . Moses his prayer was , I beseech thee shew me thy glory . How doth the Lord grant this Prayer ? I will make all my goodnesse to passe before thee , and then revealeth himselfe unto him almost all by mercy . The Lord , the Lord God , mercifull and gratious , long-suffering , and abundant in goodnesse and truth , keeping mercy for thousands , forgiving iniquity , transgression and sinne , to note unto us that the glory of God is in nothing so much revealed as in his goodnesse . Who is a God like unto thee , that pardoneth iniquity , and passeth by the transgression of the remnant of his people ? Besides , though the Law be indeed from God , as from the Authour of it , so that in that respect there may seeme to be no difference of excellency betweene that and the Gospell , yet wee must observe that by the remainders of Creation , though God should not have revealed his Law againe unto Moses in the mount , much of the Law , and by consequence of God himselfe might have beene discover'd by humane industry , as wee see by notable examples of the philosophers and grave heathen . But the Gospell is such a mystery as was for ever hidden from the reach and very suspicion of nature , and wholly of divine revelation . Eye hath not seene , nor eare heard , neither have entred into the hearts of men the things which God hath prepared for them that love him ; the Apostle speaketh it of the mystery of the Gospell ; noting that it is above the observation , or learning , or comprehension of nature , so much as to suspect it ; nay , the naturall inquirie of the Angels themselves could never have discovered it , even unto them it is made knowne by the Church ; that is , if it had not beene for the Churches sake that God would reveale so glorious a mystery , the Angels in heaven must have beene for ever ignorant of it . So extremely desperate was the fall of man , that it wanted the infinite and unsearchable wisedome of God himselfe to finde out a remedie against it . If the Lord should have proceeded thus farre in mercy towards man and no farther . Thou art a wretched Creature , and I am a righteous God ; yea , so heavy is my wrath , and so wofull thy condition , that I cannot choose but take compassion upon thee ; and therefore I will put the matter into thine owne hands ; requisite it is that my pitty towards thee should not swallow up the respects to mine owne justice and honour , that my mercy should bee a righteous and a wise mercy . Consult therefore together all ye children of men , and invent a way to reconcile my justice and mercy to one another , set mee in a course to shew you mercy , without parting from mine owne right , and denying the righteous demands of mine offended justice , and I will promise you to observe it ; I say , if the mercy of the Lord should have confin'd it selfe within these bounds , and referr'd the method of our redemption unto humane discovery , we should for ever have continued in a desperate estate , everlastingly unable to conceive , or so much as in fancy to frame unto our selves a way of escape . As the Creatures before their being could have no thought or notion of their being educ'd out of that nothing which they were before . So man fallen could not have the smallest conjecture or suspition of any feaseable way to deliver himselfe out of that misery into which he fell . If all the learning in the world were gather'd into one man , and that man should imploy all his time and studie to frame unto himselfe the notions of a sixth or seventh sense , which yet are as expressely fashion'd amongst those infinite Idea's of Gods power and omniscience , as these five which are already created , he would be as totally ignorant of the conclusion he sought at last as hee was at first . For all humane knowledge of naturall things is wrought by a reflexion upon those Phantasmes or Idea's , which are impressions made from those senses wee already use , and are indeed nothing else but a kinde of notionall existence of things in the memory of man wrought by an externall and sensible perception of that reall existence which they have in themselves . And yet in this case a sixth or a seventh sense would agree in genere proximo , and so have some kinde of Cognation with those wee already enjoy . But a new Covenant , a new life , a new faith , a new salvation are things toto genere , beyond the straine and sphere of nature . That two should become one , and yet remaine two still , as God and man doe in one Christ , that hee who maketh should bee One with the thing which himselfe hath made ; that hee who is above all should humble himselfe , that he who filleth all should emptie himselfe ; that he who blesseth all should be himselfe a curse ; that hee who ruleth all should be himselfe a servant , that he who was the prince of life , and by whom all things in the world doe consist , should himselfe be dissolved and dye , that mercy and justice should meet together , and kisse each other , that the debt should bee payed and yet pardoned , that the fault should bee punished and yet remitted , that death like Sampsons Lion should have life and sweetnesse in it , and be used as an instrument to destroy it selfe ; these and the like Evangelicall truths are mysteries which surpasse the reach of all the princes of learning in the world . a It is to be beleeved by a spirituall light , which was not so much as possible to a humane reason : We may observe that every person in the Trinity setteth himselfe to teach the mystery of the Gospell . The b Father revealeth it unto men , Flesh and bloud hath not revealed it unto thee , but my Father which is in heaven . It is written in the Prophets , They shall be all taught of God , Every man therefore that hath heard and learned of the Father , commeth unto mee . The Son likewise teacheth it unto men , therefore hee is called the c Angell of Gods Covenant and Counsell , that is , the Revealer thereof , because unto the world he made knowne that deepe project of his Fathers counsell touching the restoring of mankind . d No man hath seen God at any time , the only begotten Sonne which is in the bosome of the Father , he hath declared him . He only it is who openeth the bosome of his Father , that is , who revealeth the secret and mysterious counsels , and the tender and compassionat affections ( for the bosome is the seat of secrets and of Love ) of his Father unto the world . And therefore he is said to be a e Teacher sent from God , and to be f the Lord which speaketh from heaven in the ministery of his Gospel ; and the doctrine which he teacheth is called a g heavenly doctrin , and a h heavenly calling ▪ & a i high calling , and oft by the Apost . to the Hebrews k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavenly things , to note that they are not of a naturall or earthly condition , and therefore not within the comprehension of an earthly understanding . l It is a wisedome which is from above . The holy Ghost likewise is a Revealer of the Gospell unto the faithfull . He was sent that hee might m Convince the world not onely of sinne , but of righteousnesse and judgement too , which are Evangelicall things . n The spirit searcheth all things , even the deepe things of God , that is , his unsearchable love , wisedome and counsell in the Gospell . Therefore the Gospell is called o The Law of the spirit of life , and the p ministration of the spirit , and the q Revelation of the spirit , and r No man can call Iesus Lord but by the holy spirit , that is , though men may out of externall conformity to the discipline and profession under which they live , with their mouthes acknowledge him to be the Lord ; yet their hearts will never tremble , nor willingly submit themselves to his obedience , their conscience will never set to its seale to the spirituall power of Christ over the thoughts , desires , and secrets of the soule , but by the over-ruling direction of the holy Ghost . Nature taught the Pharises to call him s Beelzebub and Samaritan , but it is the Spirit onely which teacheth men to acknowledge him a Lord. t Christ is not the power nor the wisedome of God to any , but to those who are called , that is , to those unto whose consciences the Spirit witnesseth the righteousnes which is to bee found in him . So then the Publication of the Gospell belongeth unto men , u but the effectuall teaching and revelation thereof unto the soule is the joynt worke of the holy Trinity , opening the heart to attend , and perswading the heart to beleeve the Gospell , as a thing worthy of all acceptation . Thus the Gospell is a Glorious thing in regard of the Originall and Authour of it . From whence wee may inferre , that what-ever men thinke of the ministerie and dispensation of the Word , yet undoubtedly the neglect and scorne which is shewed unto it , is done unto Christ himselfe , and that in his glory : he that receiveth not his Word , rejecteth his person ; and the sinne of a man against the words which we speake in the name and authority of Christ , and in the dispensation of that office wherewith he hath entrusted us , is the same with the sinnes of those men who despised him in his owne person . You will say Christ is in heaven , how can any injuries of ours reach unto him ? Surely though he be in heaven , ( which is now the Court of his royall residence ) yet hee hath to doe upon earth , as one of the chiefe territories of his dominion , and , in the ministerie of his Word , hee speaketh from heaven still . He it was , who , by his Ambassadour Saint Paul , came and preached Peace to the Ephesians , who were afarre off . His spirit it was which in the Prophets did testifie of his sufferings and glory . Hee it was who gave manifest proofe of his owne power , speaking in his Apostles . He then who refuseth to obey the words of a Minister in the execution of his office , when hee forewarneth him of the wrath to come , and doth not discerne the Lords voice therein , but in despight of this ministeriall citation unto the tribunall of Christ , will still persist in the way of his owne heart , and as he hath beene , so resolveth to continue , a swearing , blasphemous , luxurious , proud , revengefull , and riotous person , thinking it basenesse to mourne for sinne , and unnecessary strictnesse to humble himselfe to walke with God ; and yet , because all men else doe so , will professe his faith in the Lord Iesus ; that man is a notorious liar , yea ( as the Apostle speaketh ) he maketh God a liar too , in not beleeving the record which he giveth of his Sonne , which is , that hee should wash away the filth , and purge out the bloud of his people with a spirit of judgement , and a spirit of burning : that he should sit as a refiner and purifier of silver , purging his priests , that they might offer unto the Lord an offring in righteousnesse . Hee walketh contrary to that Covenant of mercy which he professeth to lay hold on ; for this is one of the great promises of the Covenant , I will sprinkle cleane water upon you , and you shall be cleane from all your filthinesse , and from all your idols will I clense you . I will put my spirit within you , and cause you to walke in my statutes . Hee walketh contrary to the quality of that feare of God , which yet he professeth to feele as well as others : For the feare of the Lord is a cleane thing . He walketh contrary to the vertue of that bloud , with which notwithstanding hee professeth to bee sprinkled : for the bloud of Christ cleanseth not onely the lives , but the very consciences of men from dead workes : that is , makes them so inwardly labour for purity of heart , as that they may not be conscious to themselves of any , though the most secret allowed sinne . He walketh contrary to the fruitfulnesse of that grace which alone he professeth to boast in : for the Spirit of grace which is powred from on high maketh the very wildernesse a fruitfull field . He walketh contrarie to the properties of that faith , by which alone he hopeth to be saved . For true faith purifieth the heart ; and therefore a pure heart and a good conscience are the inseparable companions of an unfained faith . And therefore what-ever verball and ceremonious homage hee may tender unto Christ , yet in good earnest he is ashamed of him , and dares not preferre the yoke of Christ before the lusts of the world , or the reproaches of Christ before the treasures of the world . Why should it be treason to kill a Judge in his ministerie on the bench ? or esteemed an injurie to the state to doe any indignitie to the Ambassadour of a great prince ? but because in such relations they are persons publike and representative , ut eorum bona malaque ad Rempublicam pertineant ? why should the supreme Officer of the kingdome write Teste meipso in the name and power of his Prince , but because he hath a more immediate representation of his sacred person , and commission thereunto ? Surely the case is the same between Christ and his Ministers in their holy function . And therefore we finde the expressions promiscuous : sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gospell of Christ ; and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , My Gospell ; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The preaching of Iesus Christ ; and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , My preaching ; In the vertue of which synergie and co-partnership with Christ and with God , as he saveth , so we save ; as he forgiveth sinnes , so we forgive them ; as he judgeth wicked men , so wee judge them ; as he beseecheth , so we also beseech , saith the Apostle , that you bee reconciled , and receive not the grace of God in vaine . Wee by his Grace , and * he by our ministerie . He therefore that despiseth any conviction out of the Booke of God ( and he that obeyeth not doth despise , for the Lord calleth disobedience , rebellion , stubbornenesse , and a rejecting of his word , 1 Sam. 15.22 , 23. ) He that persisteth in any knowne sinne , or in the constant omission of any evident dutie , fighteth against Christ himselfe , throweth away his owne mercy , stoppeth his eares at the entreaties of the Lord , and committeth a sinne directly against Heaven . And if he so persist God will make him know , that there is flaming fire prepared for those that obey not the Gospell of our Lord Jesus Christ , 2 Thes. 1.8 . Therefore whensoever we come unto the Word read or preached wee should come with an expectation to heare Christ himselfe speaking from heaven unto us , and bring such affections of submission and obedience as becommeth his presence . Let him that hath an eare heare what the spirit saith unto the Churches . I will heare what God the Lord will speake , for he will speake peace unto his people . Christs sheepe discerne his voyce in the dispensation of the Gospell , and will not know the voice of strangers . And this was the honour of the Thessalonians and the men of Berea , that in the preaching of the Word they did set themselves as in Gods presence , expecting in it his authoritie , and receiving it in his name . Dareth any man to rush with a naked weapon into the presence of his prince , and with scorne to throw backe his owne personall commands into his face againe ? And shall wee dare to come armed with high thoughts , and proud reasonings , and stubborne resolutions against the majesty of the Lord himselfe , who speaketh from heaven unto us ? Receive with meeknesse , saith the Apostle , the ingrafted Word , which is able to save your soules . The word doth not mingle nor incorporate , and by consequence doth not change nor save the soule , but when it is received with meeknesse , that is , when a man commeth with a resolution to lay downe his weapons , to fall downe on his face , and give glory to God ; he that is swift to wrath , that is , to set up stout and fretfull affections against the purity and power of the Word , to snuffe against it , and to fall backward like pettish children which will not be led , will be very slow to heare or to obey it , for the wrath of man doth not worke the righteousnesse of God. A proud hearer will be an unprofitable liver . Ever therefore come unto the word with this conclusion . It may be this day will God strike me in my master veine . I am an usuall profaner of his glorious name ; a name which I should feare for the greatnesse , and love for the goodnesse , and adore for the holinesse of it ; hee will peradventure lay close to my conscience that guilt which himselfe hath declared to be in this great sinne ; that whatsoever is more than yea and nay is sinne unto me , and whatsoever is sin , is Hell to my soule . I am a vaine person , a companion of loose and riotous men ; It may bee the Lord will urge upon my conscience the charge of his owne word , not to companie with fornicators , to have no fellowship with the unfruitfull workes of darkenesse , not to follow a multitude to doe evill , and that though hand joyne in hand , yet sinne shall not goe unpunished . I am unprofitable , loose , and rotten in my discourse , and hee will ply mee with his owne authority , that for every idle word I must render an account . I am full of oppression and unjust gain , and the Lord will now urge the instructions of Nehemiah , & the restitution of Zacheus upon me . In these or any other the like cases , if a man can come with Saint Pauls temper of hart , not to consult with flesh and bloud , but Lord what wilt thou have me to doe ? or with the answer of Samuel , Speake Lord for thy servant heareth ; or with the resolution of Cornelius , I am here present before God to heare all things that shall bee commanded of God. I am come with a purpose of heart to cleave unto thy holy will in all things . Here I am in my sinnes , strike where thou wilt , cut off which of mine earthly members thou wilt , I will not arme it , I will not extenuate it , I will not dispute with thee , I will not rebell against thee , I will second thee in it , I will praise thee for it ; This is to give God the glorie of his owne Gospell . It is not to part from a little monie towards the maintenance of the word , or to vouchsafe a little countenance to the dispencers of it ( and yet alas how few are there who repay unto the ministers of the Gospell that double honor which God and not they hath given unto them ? ) but to part from our lusts , and to suffer our old man to be crucified , which giveth honour to the Word If a man had thousands of rammes , and tenne thousand rivers of oyle , and would bee content to part from them all for Gods worship : If a man had children enough , and in a famine of the word , would buy every sermon which hee heareth with the sacrifice of a Sonne : yet all this would not give glorie enough to the ordinance of God. Men naturally love their lusts , the issue of their evill hearts , better than their lands , or the children of their body ( if Herods son stand in the way of his ambitious security , it were better to be his Hog than his childe . The losse of cattell , and fruits , and water , and light , and the first-borne of all the land , was not enough to make Pharaoh let goe his sinne , hee will once more rush into the midst of a wonderfull deliverance of Israel , and venture his owne and his peoples lives , for but the bondage of his enemies , and the satisfaction of his lust . ) To doe justly then , to love mercy , and to walke humbly before God , to acknowledge his name in the voyce of the minister , and to put away the treasures of wickednesse out of our hands , this onely is to give God the glory which is due unto his Word , Mic. 6.6 , 10. Secondly , the Gospell is glorious in the promulgation & publishing of it unto the world . And this may appeare whether we consider the initiall Promulgation in Christs owne personall preaching . Or the plenary Revelation thereof in the sending of the holy Ghost to those selected vessels who were to carry abroad this treasure unto all the world . For the former wee may note that there was a resemblance of state and glory observ'd in the preaching of Christ. A Forerunner sent to prepare his way , and to beare his sword before him , as a Herald to proclaime his approach , and then at last is revealed the Glory of the Lord. And thus we may observe how we sent his Harbingers before his face into every Citie and place whither he himselfe would come : that so men might prepare themselves , and lift up their everlasting gates against this Prince of Glory should enter in . When one poore ordinary man intendeth to visit another , there is no state nor distance , no ceremonies nor solemnities observed ; but when a prince will communicate himselfe unto any place , there is a publication , and officers sent abroad to give notice thereof , that meete entertainements may be provided . So doth Christ deale with men , he knoweth how unprepared wee are to give him a welcome , how foule our hearts , how barren our consciences , and therefore he sendeth his Officers before his face with his owne Provision , his Graces of Humiliation , Repentance ▪ Desire , Love , Hope , Joy , hungring and thirsting after his appearance ; and then when hee is esteemed worthy of all acceptation , he commeth himselfe . Looke upon the more consummate publication of the Gospell ( for Christ in his owne personall preaching is said but to have begun to teach , ) and we shall see that as Princes in the time of their solemne Inauguration doe some speciall acts of magnificence and honour , open prisons , proclaime pardons , create nobles , stampe coyne , fill conduits with wine , distribute donatives and congiaries to the people : So Christ to testifie the glory of his Gospell , did reserve the full publication thereof unto the day of his instalment and solemne readmission into his Fathers glory againe . When he ascended up on high he then led captivity captive , and gave gifts unto men , namely , the Holy Ghost , who is called the Gift of God , Act. 2.38 . Act. 8 20 Ioh. 4.10 . and in the plurall number Gifts , as elsewhere he is called seven spirits , Revel . 1.4 . to note the plenty and variety of graces which are by him shed abroad upon the Church . Wisedome , and faith , and knowledge , and healings , and prophesie , and discerning , and miracles , and tongues , All these worke one and the selfe-same spirit , dividing to every man severally as he will. And these gifts were all shed abroad for Evangelicall purposes , for the perfecting of the Saints , for the worke of the ministerie , and for the edifying of the body of Christ. And this spirit Saint Peter telleth us is a spirit of Glory , and therefore that Gospell , for the more plentifull promulgation wherof he was shed abroad , must needs be a Gospell of Glorie too . And this further appeares , because in this more solemne publication of the Gospell there was much more Abundance of glorious light and grace , shed abroad into the world . The Sunne of Righteousnesse in his estate of humiliation was much ecclipsed , with the similitude of sinfull flesh , the Communion of our common infirmities , the poverty of a low condition , the griefe and vexation of the sinnes of men , the overshadowing of his divine vertue , the forme and entertainement of a servant , the burden of the guilt of sinne , the burden of the Law of God , the ignominie of a base death , the agonie of a cursed death . But when hee ascended up on high , like the Sunne in his glory , hee then dispell'd all these mists , and now sendeth forth those glorious beames of his Gospell and Spirit , which are the two wings , by which he commeth unto the Churches , and under which the healing and salvation of the world is treasured . Iohn Baptist was the last and greatest of all the Prophets who foretold of Christ , a greater had not beene borne of women , and yet he was lesse than the least in the kingdome of heaven , that is , than the least of those upon whom the Promise of the Spirit was shed abroad , for the more glorious manifestation of the kingdome of his Gospell . All the Prophets and the Law prophesied untill Iohn ; but at the comming of Christ they seem'd to bee taken away , not by way of abrogation and extinguishment , as the ceremonies , but by way of excesse and excellency , ut stellae exiliores ad exortum solis , as the Orator speakes ; so saith the Apostle , Even that which was made glorious , had no glory in this respect , by reason of the Glory that excelleth . Therefore the full Revelation of the Gospell is called an effusion of the spirit , not in dew , but in showres of raine , which multiply into rivers of living water ( for the raine of the spirit floweth from heaven as from a spring ) and into wels of Salvation , and into a sea of knowledge . Which attributes note unto us two things : First , the abundance of spirituall grace and knowledge by the Gospell , it should be a River : Secondly , the growth and increase thereof , it should be living water , multiplying and swelling up like the waters of the Sanctuary , till it came to a bottomelesse and unmeasurable sea of eternall life . And , to touch that which was before spoken of , very glorious are the vertues of the Spirit in the Gospell intimated in this similitude of living water . To quench the wrath of God , that otherwise consuming & unextinguishable fury , which devoureth the adversaries with everlasting burnings . To satisfie those desires of the thirsty soule which it selfe begetteth : for the Spirit is both for medicine and for meate ; for medicine , to cure the dull and averse appetites of the soule ; and for meate , to satisfie them . The Spirit is both a Spirit of supplication and a Spirit of grace or satisfaction . A Spirit of supplication , directing us to pray ; and a Spirit of Grace , supplying those requests and satisfying those desires which himselfe did dictate . a To cleanse , to purifie , to mollifie , to take b away the barrennesse of our naturall hearts . To c overflow and communicate it selfe to others . To d withstand and subdue every obstacle that is set up against it . To continue and to multiply to the end . By this then wee learne the way how to abound in grace and glory , and how to bee transformed into the Image of Christ. The beame and light of the Sunne is the vehiculum of the heate and influence of the Sunne ; so the light of the Gospell of Christ is that which conveieth the vertue and gracious workings of his Spirit upon the soule . And therefore we are to seeke those varieties of grace , which are for meate to satisfie the desires , and for medicine to cure the bruizes of the soule , onely upon the bankes of the waters of the Sanctuary , that is , in the knowledge of the word of truth , which is the Gospell of Salvation . The more of this glorious light a man hath , the more proportion of all other graces will he have too . And therefore the Apostle puts the growth of these two together , as contributing a mutuall succour unto one another , Grow in Grace , and in the knowledge of our Lord Iesus Christ. Your Grace will inlarge your desires of knowledge , and your knowledge will multiply your degrees of Grace . And Saint Paul makes the knowledge of the will of God in wisdome , and after a spirituall maner to be the ground of fruitfulnesse in every good worke , and that again an inducement to increase in knowledge , as in the twisting together of two cords into one rope , they are by art so ordered that either shall bind and hold in the other . As in the heavens the inferior orbes have the measure and proportion of their generall motion from the supreme : so in the motions of grace in the soule , the proportion of all the rest a riseth frō the measure of our spirituall and saving light . The more distinctly and throughly the spirit of a mans mind is convinc'd of the necessity , beauty , and gloriousnesse of heavenly things , the more strong impressions therof wil be made upon all subordinate faculties ; for we move towards nothing without preceding apprehensions of its goodnes , which apprehensions as they more seriously penetrate into the true and intimate worth of that thing , so are the motions of the soule thereunto proportionably strengthen'd . As the hinder wheeles in a Coach ever move as fast as the former which leade them ; so the subordinate powers of the soule are overrul'd in their maner & measure of working towards grace , by those spirituall representations of the truth and excellency thereof , which are made in the understanding by the light of the Gospel . Thus the Apostle telleth us that the excellency of the knowledge of Christ was that which made him so earnest to winne him ; the knowledge of the power of his resurrection , and fellowship of his sufferings was that which made him reach forth and presse forward unto the marke and price of that high calling which was before him . Thirdly , the Glory of the Gospell of Christ with his Spirit may be considered in regard of the matters which are therin contain'd , namely the Glory , the Excellencies , the Treasures of God himselfe : We all , saith the Apostle , with open face behold as in a Glasse ( that is , in the spirituall ministration of the Gospell , having the veile of carnall stupidity taken away by the Spirit ) The glory of the Lord. What glory doe we here behold , but that which a glasse is able to represent ? Now in speculo nisi imago non cernitur , nothing can be seene in a glasse but the image of that thing which sheddeth forth its species thereupon ; and therefore he immediately addeth , we are changed into the same image from glory to glory ; and he elsewhere putteth these two together , Man is the image and the glory of God , for nothing can have any thing of God in it , any resemblance or forme of him , but so farre it must needs be glorious . But how doe we in the Gospell see the Image of God who is invisible ? The Apostle expresseth that else-where , God who commanded the light to shine out of darknesse , hath shined in our hearts , to give the light of the knowledge of the glory of God in the face of Iesus Christ. Christ is the Image and expresse Character of his Fathers glory , as the impression in the wax is of the forme and fashion of the seale , there is no excellencie in God which is not compleatly , adequately , and distinctly in Christ ; so that in that glasse wherin we may see him , we may likewise see the glory of the Father . Now the Gospell is the face of Iesus Christ , that which as lively setteth forth his grace and Spirit to the soule , as if he were present in the flesh amongst us . Suppose we that a glasse could retaine a permanent and unvanishing species of a mans face within it , though hee himselfe were absent , might we not truly say this glasse is the face of that man , whose image it so constantly retaineth ? So , in asmuch as Christ is most exactly represented in his Gospell ( so that when we come into his personall and reall presence , to know even as we are knowne , we shall be able truely to say , this is indeed the very person who was so long since in his Gospell exhibited to my faith , sic ille manus , sic ora gerebat ) it is therefore justly by the Apostle called the face of Iesus Christ ; and therefore the Glasse wherein we see the Image and glory of God ; as it is the same light which shineth from the Sunne upon a glasse , and from a glasse upon a wall , so it is the same glory which shineth from the Father upon the Sonne , and from the Sonne upon the Gospell ; so that in the Gospell we see the unsearchable treasures of God , because his treasures are in his Sonne : Therefore that which is usually called a Preaching the Gospell , is in other places called b Preaching the Kingdome , and c the riches of Christ , to note the glory of those things which are in the Gospell revealed unto the Church . It containeth the glory of Gods wisdome , and that wisdome is d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a manifold and various wisdome , as the Apostle speaketh , who therefore calleth Christ and his Gospell by the name of e Wisdome ; wee preach Christ crucified , to those that are called the power of God , and the wisdome of God , and we speake wisdome amongst them that are perfect : wisdome to reconcile his owne attributes of mercy and truth , righteousnesse and peace , which by the fall of man seemed to be at variance among themselves , wisdome in reconciling the world of obstinate and rebellious enemies unto himselfe , wisdome in sanctifying the whole creation by the bloud of the crosse , and repairing those ruines which the sinne of man had caused ; wisdome in concorporating Christ and his Church , things in their owne distinct natures as unapt for mixture , as fire and water in their remotest degrees ; wisdome in uniting the Iewes and Gentiles , and reducing their former jealousies and disaffections unto an intimate fellowship in the same common mysteries : In one word , wisdome above the admiration of the blessed Angels , in finding out a way to give greater satisfaction to his offended justice , by shewing mercie and saving sinners , than he could ever have received by either the confusion or annihilation of them . It containeth the Glory of Gods goodnesse and mercy , of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good-will towards men , which brought glory to God , and to the earth peace : for the Gospell is as it were a Love-token or commendatory Epistle of the Lord unto his Church . God left not himselfe without witnesses of his care , and evidences of some love even to those whom he suffered to walke in their owne wayes without any knowledge of his Gospell ; he did them good , he gave them raine from heaven and fruitfull seasons ; so even they had experience of some of his goodnesse , the goodnesse of his providence , for hee is the Saviour of all men ; but the Gospell containeth all Gods goodnesse , as a heape and miscellany of universall mercy : I will make all my goodnesse passe before thee , and I will proclaime the name of the Lord before thee , and will be gracious to whom I will be gracious , and I will shew mercy to whom I will shew mercie . Gods speciall and gracious mercy , the mercy of his promises in Christ , doth convey unto the soule an interest in all his goodnesse , nay , it maketh all things good unto us , so that we may call them ours , as gifts and legacies from Christ. He hath given to us all things that pertaine to life and godlinesse , the world , and life , and death , and things present , and things to come ; all are yours , saith the Apostle . Death it selfe and persecutions are amongst the legacies of Christ unto the Church , and a portion of all that goodnesse with which in the Gospell shee is endowed . It containes the glory of Gods power and strength , for it is the Power of God unto salvation , as hath beene declared . It containeth the glory of Gods grace . The grace of his favour towards us , and the grace of his Spirit in us . The Law was given by Moses , but grace came by Christ , that is , favour in stead of Gods fury , and strength in stead of mans infirmitie ; for because man was unable to fulfill the Law , therefore the Law came with wrath and curses against man ; but in the Gospell of Christ , there is abundance , even a whole kingdome of grace ( the Apostle saith , that by Iesus Christ grace raigned ) there is grace to remove the curse of the Law , by Gods favour towards us : ( so that on all sides the Law is weake , unable , by reason of mans sinne , to save ; and unable , by reason of Gods favour , to condemne ) and there is grace to remove the weaknesse of man by Gods Spirit in us : for though our owne spirit lust unto envie , or set it selfe proudly against the Law of God ; yet hee giveth more grace , that is , strength enough to overcome the counterlustings of the flesh against his will , and to enable us in sincerity , and evangelicall perfection to fulfill the commands of the Law. Lastly , it containeth in some sort the glory of Gods heavenly kingdome , in that therein are let in the glimpses and first fruits , the seales and assurances thereof unto the soule by the promises , testimonies , and comforts of the Spirit . And therefore it is frequently called the Gospell of the kingdome , and the mysteries of the kingdome of God , namely , that kingdome which beginneth here , but shall never end . As if a man borne in Ireland bee afterwards transplanted into England , though he change his countrey , he doth not change his King , or his Law , but is still under the same government : so when a Christian is translated from earth to heaven , he is still in the same kingdome , in heaven it is the kingdome of glory ( mended much by the different excellencie of the place and preferment of the person ) in earth it is the same kingdome , though in a lesse amene and comfortable climate , the kingdome of the Gospell . These and many other the like things are the glorious matters which the Gospell containeth . Here then wee see how and wherein we are to looke upon God , so as that wee may abide his glory , and bee comforted by it ; wee must not looke upon him in his owne immediate brightnesse and essence , nor by our sawcie curiosities prie into the secrets of his unrevealed glory , for he is a consuming fire , an invisible and unapprochable light ; we may see his back-parts , in the proclaiming of his mercy ; and wee may see the hornes or bright beames of his hands , in the publishing of his Law ; but yet all this was under a cloud , or under the biding of his Power ; His face no man can see and live : Wee must not looke upon him onely in our selves . Though wee might at first have seene him in our owne nature , for we were created after his Image in righteousnesse and true holinesse ; yet now that Image is utterly obliterated , and we have by nature the Image onely of Satan and the old Adam in us : we must not looke upon him onely in mount Sinai , in his Law , lest the fire devoure us and the dart strike us thorow ; we can finde nothing of him there but rigour , inexorablenesse , wrath and vengeance . But we must acquaint our selves with him in his Sonne , wee must know him , and whom he hath sent together , there is no fellowship with the Father , except it be with the Sonne too : we may have the knowledge of his Hand , that is , of his workes , and of his punishments , without Christ : but we cannot have the knowledge of his bosome , that is , of his counsels , and of his compassions , nor the knowledge of his Image , that is , of his holinesse , grace and righteousnesse ; nor the knowledge of his presence , that is , of his comforts here , and his glory hereafter , but onely in and by Christ : we may know God in the World , for in the Creation is manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which may bee knowne of him , namely his eternall power and God-head . But this is a barren and fruitlesse knowledge , which will not keepe downe unrighteousnesse ; for the wise men of the world when they knew God , they glorified him not as God , but became vaine in their imaginations , and held that truth of him which was in the Creation revealed , in unrighteousnesse . Wee may know him in his Law too , and that in exceeding great glory when God came from Teman , and the Holy One from mount Paran ( whereabout the Law was the second time repeated by Moses ) his glory covered the heavens , and the earth was full of his praise , his brightnesse was as the light , &c. But this is a killing knowledge , a knowledge which makes us flie from God , and hide our selves out of his presence , and fight against him as our sorest enemies , and come short of his glory : therefore the Law is called a firy Law , or a fire of Law , to shew not onely the originall thereof , for it was spoken out of the middest of the fire ; but the nature and operation of it too , which of it selfe is to heap fire and curses upon the soule ; and therefore it is called the ministration of Death , 2 Cor. 3.7 . But now to know the glory of God in the face of Iesus Christ , is both a fruitfull and a comfortable knowledge ; wee know the patterne we must walke by , we know the life we must live by , we know the treasure wee must be supplied by , we know whom wee have beleeved , wee know whom wee may be bold with in all straits and distresses , wee know God in Christ full of love , full of compassion , full of eares to heare us , full of eyes to watch over us , full of hands to fight for us , full of tongues to commune with us , full of power to preserve us , full grace to transforme us , full of fidelity to keepe covenant with us , full of wisdome to conduct us , full of redemption to save us , full of glory to reward us . Let us therefore put our selves into this Rocke , that Gods goodnesse may passe before us , that he may communicate the mysteries of his kingdom and of his glory unto us , that by him our persons may be accepted , our prayers admitted , our services regarded , our acquaintance and fellowship with the Lord increased , by that blessed Spirit which is from them both shed abroad in his Gospell upon us . Now lastly , the Gospell of Christ is glorious in those ends , effects , or purposes for which it serveth : And in this respect principally doth the Apostle so often magnifie the glory of the Gospell above the Law. The Law was a glorious ministery , as appeares by the thunderings and lightnings , the shining of Moses his face , and trembling at Gods presence , the service of the Angels , and sound of the trumpet , the ascending of the smoke , and the quaking of the mountaine : but yet still the glory of the Gospell was farre more excellent , a better Covenant , a more excellent ministery . The Law had weaknesse and unprofitablenesse in it , ( both termes of diminution from the the glory thereof ) and therefore it could make nothing perfect : But that which the Law could not doe , in as much as it was weake through the flesh , the Law of the Spirit of life in Christ Iesus ( which is a periphrasis of the Gospell , as appeareth , 2 Cor. 3.6 . ) did doe for us , namely , make us free from the law of sin and death . So then the Law was glorious , but the Gospell in many respects did excell in glory , 2 Cor. 3.10 . To take a more particular view of the spirituall glory of the Gospell of Christ in those excellent ends and purposes for which it serveth : First , It is full of light , to informe , to comfort , to guide those who sate in darknesse and the shadow of death , into the way of peace . Light was the first of all the creatures which were made , and the Apostle magnifieth it for a glorious thing in those other luminaries which were after created , 1 Cor. 15.41 . How much more glorious was the light of the Gospell ? The Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A marvellous light : and therefore the kingdome of the Gospell is exprest by light and glory together , as termes of a promiscuous signification , Esay 60.1 , 2 , 3. Of all other learning the knowledge of the Gospell doth infinitly excell in worth , both in regard of the object thereof , which is God , manifested in the flesh , and in regard of the end thereof , which is flesh reconciled , and brought unto God. A knowledge which passeth knowledge , a knowledge which bringeth fulnesse with it , even all the fulnesse of God , a knowledge so excellent , that all other humane excellencies are but dung in comparison of it . What Angell in heaven would trouble himselfe to busie his noble thoughts ( which have the glorious presence of God , and the joyes of heaven to fill them ) with metaphysicall , or mathematicall , or philologicall contemplations , which yet are the highest delicacies which humane reason doth fasten on to delight in ? And yet we finde the Angels in heaven , with much greedinesse of speculation stoope downe , and as it were turne away their eyes from that expressesse glory which is before them in heaven , to gaze upon the wonderfull light , and bottomlesse mysteries of the Gospell of Christ. In all other learning a Devill in hell ( the most cursed of all creatures , ) doth wonderfully surpasse the greatest proficients amongst men ; but in the learning of the Gospell , and in the spirituall revelations and evidences of the benefits of Christ to the soule from thence , there is a knowledge which surpasseth the comprehension of any angell of darknesse ; for it is the Spirit of God onely which knoweth the things of God. It was the devillish flout of Iulian the Apostate against Christian Religion , that it was an illiterate rusticitie , and a naked beliefe , and that true polite learning did belong to him and his Ethnick faction ; and for that reason he interdicted Christians the use of Schooles and humane learning , as things improper to their beleeving religion ( a persecution esteemed by the Ancients as cruel as the other bloudy massacres of his predecessors . ) To which slander , though the most learned Father might have justly returned the lye , and given proofes both in the canonicall bookes of holy Scripture , and in the professours of that religion , of as profound learning , as invincible argumentation , and as forcible eloquence as in any Heathen Author ( for I dare challenge all the Pagan learning in the world to parallel the writings of Clemens of Alexandria , Origen , Iustin , Tertullian , Cyprian , Minutius , Augustine , Theodoret , Nazianzen , and the other champions of Christian Religion against Gentilisme ) yet he rather chooseth thus to answer , that that authoritie , which the faith he so much derided was built upon , came to the soule with more selfe-evidence , and invincible demonstration , than all the disputes of reason or learning of Philosophie could create . Though therefore it were to the Iewes an offence , as contrary to the honour of their Law , and to the Greekes foolishnesse , as contrary to the pride of their reason ; yet to those that were perfect , it was an hidden and mysterious wisdome , able to convince the gain-sayers , to convert sinners , to comfort mourners , to give wisdome to the simple , and to guide a man in all his wayes with spirituall prudence ; for , what ever the prejudice of the world may be , there is no man a wiser man , nor more able to bring about those ends which his heart is justly set upon , than hee who being acquainted with God in Christ by the Gospell , hath the Father of wisedome , the Treasurer of wisedome , the Spirit of wisedome , and the Law of wisedome to furnish him therewithall . It is not for want of sufficiencie in the Gospell , but for want of more intimate acquaintance and knowledge thereof in us , that the children of this world are more wise in their generation , than the children of light . Secondly , another glorious end and effect of the Gospell is to be a ministration of Righteousnesse , a publication of a pardon to the world , and that so generall , that there is not one exception therein of any other sin than onely of the contempt of the pardon it selfe . And in this respect likewise the Gospell exceeds in glory . If the ministration of condemnation ( saith the Apostle ) bee glory , much more doth the ministration of righteousnesse exceed in glory , 2 Cor. 3.9 . It is the glory of a man to passe by an offence , and the Lord proclaimeth his glory to Moses , in that he would forgive iniquitie , transgression and sinne , that is , multitudes of sinnes , and sinnes of all degrees , Exod. 34.7 . And thus the Lord magnifies his mercie , and thoughts towards sinners , above all the wayes and thoughts of men , even as the heavens are higher than the earth , because he can abundantly pardon , or multiply forgivenesses upon those who forsake their wayes and turne to him , Esay 55.7 , 8 , 9. and therefore justifying faith whereby we rely upon the power of God to forgive and subdue our sinnes , is said to give glory to God. Abraham staggered not at the Promise through unbeleefe , but being strong in faith hee gave glory to God , namely , the glory of his power and fidelity , Rom. 4.20 , 21. Ye shall not bring this congregation into the Land which I have given them , saith the Lord to Moses and Aaron , because yee beleeved me not , to sanctifie mee in the eyes of the children of Israel , that is , to give me the glory of my power and truth ( for to sanctifie the Lord of hoasts , signifieth to glorifie his power , by fearing him more than men , and by relying on him against the power and confederacies of men , Esay 8.12 , 13. And therefore in the same argument touching the happinesse of the Saints , if they suffer for righteousnesse sake , or be reproched for the name of Christ : Saint Peter useth in one place sanctifying of the Lord in our hearts , and in another glorifying of him , as termes equivalent ; ) And therefore unbeleefe is said to make God a lyar , that is , to dishonour him , and to rob him of the glory of his truth ; And despaire to rob God of his mercy , and to make the guilt of sinne greater than the power of God : And therefore murmurers , and unbeleevers are said to speake against God , and to grieve him , to tempt , to limit him , that is , to call into question the glory of his power and truth . Herein then consisteth another glorious effect of the Gospell of Christ , that being a ministration of righteousnesse , it is a glasse of that power , truth , mercy , and fidelity of God , which by faith we rest upon , for the forgivenesse and subduing of sinne . Thirdly , another glorious end of the Gospell is to be a ministration and a law of life . If the ministration of death ( saith the Apostle ) were glorious , how shall not the ministration of the Spirit be rather glorious ? 2 Cor. 3.6 , 7 , 8. The Law alone by it selfe is towards sinners but a dead letter , onely the rule according unto which a man ought to walke , not any principle enabling him to walke . If Moses alone should speake unto men , he could onely tell them what they ought to doe , hee could in no wise enable them to doe it : nay , further the Law hath occasionally from the sinne of man a malignant propertie in it , to irritate and exasperate lust the more , to beget an occasionall rage and fiercenesse in our nature . As the Sunne shining on a dung-hill exhaleth noysome vapours , and maketh it stinke the more . But now the Gospell by the Spirit doth not onely teach , but helpe too , sheweth us what wee should doe , and giveth us strength to doe it ; we doe not onely therein see the glory of God , but are withall changed into the same Image , even from glory to glory , that is , ( as I conceive from that allusion to a glasse ) the glory of the Lord shining upon the Gospell , and from the Gospell shining upon our hearts , doth change them into the Image of the same glory ; even as the glory of the Sunne shining upon a glasse , and from that glasse reflecting on a wall , doth therein produce a more extraordinary image of its owne light : so that the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the same with the Poets è speculo in speculum ▪ from the glory of the Gospell which is one glasse of Gods Image , there is sh●ped the same glory in the heart , which is another glasse of his Image . This is that which the Apostle calleth the forming of Christ in the soule , and the planting of it into the likenesse of his death and resurrection . Fourthly , it is a glorious Gospell in the Iudicature thereof . The Spirit i● the Gospell doth convince not of righteousnesse onely , but of Iudgement too ; that is , the Spirit shall erect a throne in the hearts of men , shall pull downe the prince of this world , and dispossesse him ; shal enable mens owne hearts to proceed like upright Iudges with truth and with victory ( which are two of the principall honours of judgement ) against their owne lusts , to censure , to condemne , to crucifie them , though before they were as deare as their owne members ; to throw all their idols away as menstruous rags , and to judge and revenge themselves . Ephraim shall say , what have I to doe any more with idols ? In that day , saith the Lord , every man shall cast away his idols of silver , and his idols of gold , which your owne hands have made unto you for a sin . I have surely heard Ephraim bemoaning himselfe : After that I was turned , I repented ; and after that I was instructed , I smote upon my thigh . Thus the government of the Gospell in the heart , makes a man severe to sentence every sinne , to hang up his Haman , his favourite lusts , to give up himselfe to the obedience of Christ , and to have his conversation , his trading , his treasure , his priviledges , his freedome , his fellowship in heaven , as being now constituted under the gracious and peaceable government of an heavenly Prince . Fifthly , it is a glorious Gospell , in that it was to be a continuing ministration , and an Immortall seed . If that which was done away , saith the Apostle , was glorious , much more that which remaineth is glorious ▪ 2 Cor. 3.11 . Now the Gospell is able to preserve a man blamelesse unto the comming of our Lord Jesus ; it will not suffer a man to be shaken nor overturn'd by all the powers of darknesse ; there is strength enough in it to repell , and wisdome to answer all the temptations and assaults of the enemies of our salvation : If the world set upon us with any temptations on the right hand , or on the left , with disgraces , persecutions , discomforts , exprobrations , l●e this was the man who made God his helpe , and would needs be more excellent than his neighbours ; the Gospel furnisheth us with sure promises , and sure mercies ; this is answer sufficient against all the discouragements of the world , I know whom I have beleeved , I know that hee hath overcome the world , I know that he is able to keepe that which I have committed unto him , untill the last day , and in the meane time the world is crucified unto me , and I unto the world , that is , we are at an equall point of distance and defiance , the world contemnes me , and I am as carelesse of the world . If with pleasures , honours , and gilded baites to draw us away from God , Faith in the Gospell easily overcommeth the world , for it giveth both the Promises and first-fruits of such Treasures as are infinitely more pretious and massie than all the world can affoord ; the very reproches of Christ ( how much more his Promises , how infinitely more his Performances at the last ? ) are farre greater riches , than the treasures of Egypt . The daily sacrifice of a godly life , and the daily feast of a quiet conscience put more sweetnesse into the afflictions of Christ , than is in all the profits , pleasures or preferments of the world , being made bitter with the guilt of sinne . If Satan , or our owne reasonings stand up against the kingdome of Christ in us , the Gospell is a store-house which can furnish us with armorie of all sorts to repell them . Faith can quench firie darts , the weapons of the spirit can captivate the very thoughts of the heart unto the obedience of Christ , no weapon which is formed against it can prosper , and every tongue which riseth up against it in judgement , it shall condemn , it is a staffe which can carry a man over any Jordan , and can support & comfort him in any shadow of death . This is the honour of the Word that it doth not onely sanctifie men , but preserve their holinesse in them . If it were not for the treasure of the word in the heart every little thing would easily turne a man out of his way , and make him revolt from Christ againe . How easily would afflictions make us mistrust Gods affection to us , and so change ours unto him ( for this is certaine , His Love to us is the originall of our love to him ) make us murmure , repine , struggle , fret under his hand , if in the Gospell wee did not looke upon them as the gentle corrections of a Father , who loves us , as the pruning and harrowing of our foules that they may bring forth more fruit ? Except thy Law had beene my delight , I should have perished in mine affliction . My affliction would have destroied me , and made mee perish from the right way , if it had not beene tempered and sanctified by thy Word . It wrought so with that wicked king of Israel , Behold this evill is of the Lord , what should I waite upon the Lord any longer ? what profit is there to walke humbly before him , or to afflict our selves before him , who will not see , nor take knowledge of it , but continue to be our enemie still ? But the Gospell teacheth a mans heart to rest in God , assureth it that there is hope in Israel , and balme in Gilead , that they which beleeve should not make haste to limit , or to misconstrue God , but waite for his Salvation , which will ever come in that due time , wherein it shall be both most acceptable and most beautifull . Againe , how easily would Temptations over-turne the faith of men , if it were not daily supported by the Word ? what is the reason that the sheepe of Christ will not follow strangers , nor know their voice , that is , will not acknowledge any force , nor subscribe in their hearts to the conviction or evidence of any temptation which would draw them from God , but onely because they heare and know the voice of Christ in his Gospell , and feele a spirit in their owne hearts setting to its seale and bearing witnesse to that truth from whence those solicitations would seduce them ? The Apostle foretold the Elders of Ephesus at his solemne departure from them , that grievous wolves would enter in amongst them , & that some of themselves would arise speaking perverse things to draw away disciples after them . And the maine remedie which the Apostle gives them against this danger was , I commend you to God , and to the Word of his grace which is able to build you up , &c. Noting , that it is the Word of God which keepeth men from being drawne away with perverse disputes . And the same intimation he gives them in his Epistle unto them , Hee gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers . — That we henceforth be no more children , tossed to and fro , and carried about with every winde of doctrine by the sleight of men , and cunning craftinesse , whereby they lye in waite to deceive . The more richly the word of God , in the love and evidence thereof , doth dwell in any man , and enable him to prove all things , the more stedfastly will he hold that which is good , and stand immoveable against the sleights and solicitations of men . Againe , how easily would our owne evill hearts gather a rust and unaptnesse for service over themselves , if they were not daily whet and brightned upon the Word of God. That onely it is which scrapeth away that leprosie and mossinesse which our soules are apt to contract out of themselves . A man may lose all that hee hath wrought , all the benefit of what hee hath done already , and all the strength to doe any more , onely by not abiding in the Doctrine of Christ. Hee onely is no doer of the Word , who looketh in it as a man on a glasse , and presently forgetteth the image and state of his conscience againe ; it is onely hee that continueth therein , who is a doer of the worke , and blessed in his deed . He that treasureth up the Gospell in his heart , and laboureth to grow rich in the knowledge thereof , can never be turned quite out of his way , or become an Apostate from the grace of Christ. Lastly , it is a glorious Gospell in regard of those noble and majesticall endowments with which it qualifieth the soule of a Christian : for there is no nobility to that of the Gospell . It giveth men the highest priviledge in the world to bee called the Sonnes of God , to bee kings and priests before him , to be a Royall priesthood , a holy nation , a peculiar people , a nation of priests . Nothing doth so honour a land as to bee the seate of the Gospell . It was the honour of the Iewes that unto them were committed the Oracles of God. Therefore the Arke is called the Glory of Israel , and Christ the glory of Israel , and the excellency of Iacob , neither is there any thing else allowed a man to glory in save onely this that hee understandeth and knoweth the Lord in his word . It putteth magnanimity into the breasts of men , high thoughts , regall affections , publike desires and attempts , a kinde of heavenly * ambition to doe and to gaine the greatest good . The maine ends of a Christian are all high and noble . The favour of God , the fellowship of the Father and the Son , the Grace of Christ , the peace of the Church ; his trafficke and negotiation is for heaven , his language the Dialect of heaven , his order a heavenly order , innumerable companies of Angels , and the spirits of just men made perfect . A holy man , who hath the spirit of his minde raised and ennobled by the Gospell , is an Agent in the same affaires , and doth in his thoughts , desires , prayers , emulations pursue the same high and heavenly ends , for the advancement of the glory of Christ , and demolishing the kingdome of Satan , with the blessed Angels of God. His desires looke no lower than a kingdome , a weight of massie , and most superlative exceeding glory . That which other men make the utmost point even of their impudent and immodest hopes , the secular favours and dignities of the world , these put lowest under their feet ; but their wings , the higher and more aspiring affections of their soule , are directed onely unto heaven and heavenly things . They no sooner are placed in the body of Christ but they have publike services , some to preach , some to defend , all to pray , to practise , to adorne the profession they have under-taken . For indeede every Christian hath his talent given him , his service injoyn'd him . The Gospell is a Depositum , a publike Treasure , committed to the keeping of every Christian , each man having , as it were , a severall key of the Church , a severall trust for the honour of this kingdome deliver'd unto him . As in the solemne Coronation of the Prince every Peere of the Realme hath his station about the Throne , and with the touch of his hand upon the roiall Crowne declareth the personall duty of that honour which hee is called unto , namely to hold on the Crowne on the head of his Soveraigne , to make it the maine end of his greatnesse , to study , and by all meanes endeavour the establishment of his Princes Throne : so every Christian as soone as he hath the honour to be called unto the kingdome , and presence of Christ , hath immediately no meaner a depositum committed to his care than the very Throne and Crowne of his Saviour , than the publike honour , peace , victorie , and stability of his masters kingdome . The Gospell is committed to the custody of the Bishops , and Pastors of the Church , to preach it . They are , as it were , the Heralds and Fore-runners of Christ to prepare his way into the soules of men . To the custody of the Princes and Judges of the earth to defend it , to be a guard about the person and truth of Christ , to command the obedience , and to encourage the teaching of it . The Gospell is the Law of Christs Throne , and the princes of the world are the lions about his Throne , set there to watch , and guard it against the malice of enemies . And therefore it is recorded for the honour of David that he set in order the courses of the Priests , and appointed them their formes and vicissitudes of Service . Of Salomon that he built , adorned , and dedicated a Temple for Gods solemne worship . Of Iosiah that hee made the people to serve the Lord their God ; Of Ezekiah , that he restored the service , and repaired the Temple of God , that he spake comfortably to the Levites , who taught the good knowledge of the Lord , that hee proclaimed a solemne passeover , that hee ordered the courses of the Priests and Levites , that hee gave commandement concerning the portion of their due maintenance , that they might be encouraged in the Law of the Lord ( a patterne worthy the admiration and imitation of all Christian princes , in spight of the sacrilegious doctrine of those men who would rob them of that power and office which God hath given them for the establishment of his Gospell , and it was imitated by the first Christian Prince that ever the world had . ) Lastly , the Gospell is committed to the keeping of every Christian to practise it , to adorne it , to pray for it , to be valiant and couragious in his place and station for the truth of it . And for a man to neglect these duties is to betray and dishonour the Kingdome of Christ , and to degenerate from that high and publike condition in which God had placed him . Againe , it putteth a spirit of Fortitude and boldnesse into the hearts of men . Boldnesse to withstand the corruptions of the times , to walke contrary to the courses of the world , to out-face the sinnes and the scornes of men , to be valiant for a despised truth or power of religion , not to be ashamed of a persecuted profession , to spread out contra torrentem brachia ▪ to stand alone against the power and credit of a prevailing faction , as Paul against the contradiction of the Iewes , and Peter and Iohn against a Synode of Pharises , and those invincible champions of Christ , Athanasius against the power of Constantius , the frequent synodicall conventions of countenanced heretiks , and the generall deluge of Arrianisme in the world . Ambrose against the wrath and terrour of the emperour of the world , to whom , having imbrued his hands in much innocent bloud , that holy Father durst not deliver the bloud of Christ. Chrysostome against the pride and persecution of the Empresse Eudoxa . Luther against the mistresse of fornications , the princesse of the earth , and as himselfe professed , if it had beene possible , against a whole citty full of divels . The Christians of all ages against the fire , fury , and arts of torment executed by the bloudy persecutors of the Church . Nay further , the Gospell giveth boldnesse against that universall fire which shall melt the Elements , and shrivell up the heavens like a role of parchment ; Herein , saith the Apostle , is our love made perfect , that we may have boldnesse in the day of judgement , because as he is , so we are in this world ; that is , we have his image in us , and his love shed abroad in our hearts , and therefore wee are able to assure our hearts before him , and to have confidence towards him . Now he who hath boldnesse to stand before God , to dwell with consuming fire , and with everlasting burnings ; who can get the Lord on his right hand , and put on the Lord Jesus , though he bee not out of the reach , or beyond the blow , yet is hee above the injurie of the malice of men , they may kill , but they can never overcome him . I am he that comforteth you , who art thou ( saith the Lord ) that thou shouldest be afraid of a man that shall dye , and forgettest the Lord thy Maker , & c ? What an invincible courage was that of Eliah , which retorted the slander of Ahab upon his owne face : I have not troubled Israel , but thou and thy fathers house ? And that of Micaiah , against the base request of a flattering Courtier , who thought God to bee such an one as himselfe , that would magnifie and cry up the ends of a wicked king , As the Lord liveth , what the Lord saith unto me , that will I speake . And that of Amos against the unworthy instructions of Amaziah , the priest of Bethel , Thou saiest prophesie not against Israel , and drop not thy words against the house of Isaac ; therefore thus saith the Lord , Thy wife shall be an harlot in the citie , and thy sonnes and thy daughters shall fall by the sword , and thy land shall be divided by line , and thou shalt dye in a polluted land , and Israel shall surely goe into captivitie forth of his land . And that of Ieremiah , who boldly gave the lye to Irijah the captaine of the ward ; It is false , I fall not away to the Caldeans . The time would faile if I should speake of the unbended constancy ( or as the Gentiles stiled it , obstinacie ) of Ignatius , Polycarp , Iustin , Cyprian , Pionius , Sabina , Maximus , as those infinite armies of holy martyrs , who posed the inventions , tyred out the cruelties , withstood the flatteries , and with one word ( Christiani sumus ) overcame all the tyrannies , quenched the fire , and stopped the mouthes of their proudest persecutors . Againe , the Gospell putteth a kinde of lustre and terrour on the faces of those in whom it raigneth , and maketh them , as the Law did Moses , to shine as lights in the world , and to bee more excellent than their neighbours ; worketh in others towards them a dread and awfulnesse . Though Ieremie were a prisoner , cast-into the dungeon , and in such extremity as he was there likely to perish : yet such a majestie and honor did God even then put upon him , and that in the thoughts of the king himselfe , that he could not be in quiet till hee consulted with him about the will of the Lord , and by his many conferences with him made it plainely appeare that hee stood in awe of his person and prophesies . So it is said , That Herod feared Iohn , knowing that he was a just and a holy man , and observed him ; to note that Holinesse maketh mens persons and presence dreadfull to the wicked , by reason of that grace and majestie which God hath put into them . The whole Councell of Scribes and Pharises , they who afterwards gnashed on Stephen with their teeth , were forc'd to acknowledge the majestie of holinesse shining upon him , They stedfastly looked on him , and saw his face as it had beene the face of an Angell . The mighty power of the Gospell of Christ maketh unbeleevers fall on their faces , and confesse of a truth that God is in those who preach it . This wee finde verified in the poore astonished keeper of the prison into which Paul and Silas had been cast , he sprang in and came trembling and fell downe before them , and brought them forth , and said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sirs ( which is an honourable appellation , fit rather for Princes than for prisoners ) what must I doe to be saved ? It is true that naturally men hate Christ and his servants , but this is not as a man hateth a Toade ( which hee can easily crush ) with a simple hatred ; but as a man hateth a Lion , or as a Malefactor hateth his Judge , or as a Theefe hateth the light , with a compounded hatred , mixed with a feare and dread of that majestie within them . Which Majestie hath sometimes shined so brightly even under torments and persecutions , that it hath forced from Heathen Emperours a desire of the Christians Prayers , sometimes not astonished onely , but * converted the adversaries . Lastly , the Gospell bringeth liberty and joy into the hearts of men with it . The liberty a Glorious liberty , Rom. 8.21 . and the joy a glorious joy , 1 Pet. 1.8 . therefore the Gospell is called a Gospell of great joy , Luke 2.10 . Liberty is so sacred a thing , that indeed it belongs in the whole compasse of it onely to the Prince : for though other men be free from servitude , yet they are not free from subjection . Now the Gospell giveth a plenary freedome to the consciences of men ; they may be commanded by their owne consciences , but their consciences cannot be commanded by any but by Christ. The Sonne hath made them free from all others , that he onely might be the Lord over them . These are those noble effects of the majestie of the Gospell in the hearts of men , and all , so many severall evidences of that glorie which belongs unto it . Now then , to draw some inferences from this most usefull and excellent doctrine of the glory of the Gospell , we learne from thence first what liberty , and what sincerity the Ministers of Christ ought to use in the administration of this his Kingdome in the Word . First , What Libertie . The Officers of a Prince who goe before him to prepare his way , make bold to strike , and to scatter those unruly throngs of men , who presse too neere upon his sacred person . We are the Messengers of Christ sent before-hand with his royall proclamation of peace to make roome in the hearts of men for him , and to open their everlasting doores , that this King of Glorie may enter in . We may therefore boldly smite with the Rod of his mouth , wee must cry aloud , and not spare , pull downe mountainous lusts , subdue strong holds , take unto us iron pillars , and brasen wals , and faces of flint , to roote up , to pull downe , to batter and destroy , not to teach onely , but to command with all authority , and to commend our selves to every mans conscience in the sight of God. This use the Apostle maketh of the Glorie of the Gospell , seeing we have such Hope , that is , seeing in this glorious Gospell we have the dispensation of a blessed Hope unto men ; or the revelation of Christ , who is unto us the Hope of Glorie , or the assured confidence of doing excellent workes by the vertue of this so glorious a word ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We use great boldnesse or liberty of speech ; for why should he , who bringeth unto men glad tidings of glorious things , which offereth unto them the blessed Hope of Eternall life , bee affraid or ashamed of his Office ? Though Rome were the seate , and that * emperour the first Dedicator of the persecutions of the Church , yet even unto that place the Apostle was not ashamed to preach the Gospell of Christ , because it was the Power of God unto Salvation . There is no shame in being a Saviour . And therefore it is both the honour and duty of the dispencers of the Gospell to speake boldly as they ought to speake ; and of the people to pray that that excellent Spirit might ever accompanie so glorious a message . This was the prayer of the Primitive Saints for the Apostles of Christ , Grant unto thy servants , that with all Boldnesse they may speake thy Word . And this duty lies upon us with an heavie necessitie . For first , wee are dispensers of all Gods counsell , there must not be a Word which God hath commanded that we should refuse to make knowne unto the people , for the things revealed are for them and their children . Thus we finde when the Angell of the Lord brought forth the Apostles out of prison , he gave them this command , Goe stand and speake in the temple to the people all the words of this life : and certainely some of these words will require boldnesse . When wee lay the axe to the roote of the tree , when wee how off mens very members , when we snatch them like brands out of the fire , when wee make them to see their owne faces in the Law of liberty , the face of a guilty , and therefore cursed conscience , there will be neede of much boldnesse . A Chirurgian who is to search an inveterate wound , and to cut off a putrified member , had not need to be faint-hearted , or bring a trembling hand to so great a worke . Secondly , the severest message we are sent withall , and which men are most unwilling to heare , is for them expedient . No newes could be so unwelcome to the Apostles as to heare of Christs departure , Because I have said these things sorrow hath filled your hart , neverthelesse I tell you the truth , it is expedient for you that I goe away . The first newes which we bring unto men is of Christs absence , of their false conceits and presumptions of their being in him , of the distance , and unacquaintance which is betweene them , of our feare of them and their condition , and in all this we are not their enemies , because we tell them the truth . As it is our office to speake , so it is the peoples duty and profit to heare all things which shall be told them of God , for all Scripture , as well that which reproveth and correcteth , as that which teacheth and instructeth in righteousnesse is profitable , and tends to the perfection of the Saints . All his precepts concerning all things are right . The contempt of one is virtually and interpretatively , in the constitution and preparation of heart , the violation of all , because they are all grounded upon the same divine authority , and directed unto the same saving ends : and therefore wee ought not to picke , and choose either in the preaching or practising thereof . Thirdly , we are to answere for the bloud of the people if wee prevaricate , if wee let their sinnes alone they will have a double edge , to kill them and us both , like the mutuall embracements of two in a river , which is the meanes to drowne them both . Speake unto them all that I command thee ; be not dismaied at their faces , saith the Lord to his Prophet , lest I confound thee before them . If thou warne not the wicked from his wicked way that hee may live , he shall dye in his wickednesse , ( thy bashfulnesse shall doe him no good ) but his bloud will I require at thy hands . Is it at all congruous that men should have boldnesse enough to declare their sinnes , to speake them , to proclaime them , to weare them , to glorie in them , and that those officers , who are sent for no other businesse , but in the name and authority of Almighty God to fight against the corruptions of the world , should in the meane time hang downe the head and be tongue-tied ? that men should have more boldnesse to destroy themselves , and to doe Satans works , than we to save them , or to serve God ? Fourthly , we are to speake in the person of Christ , and in the vertue of his Spirit . We must speake as the a Oracles of God , and b with his words , c as if he himselfe did by us speake unto the people . We must give manifestation of d Christ speaking by us , that men may be e convinc'd that God is in us of a truth , and that we are f full of power by his spirit , that his spirit setteth to his seale to authorize our commission , and to countenance our ministery : and therefore we must use judgement and might , that is , spirituall discretion , and inflexible constancy against the sinnes of men ( for these two are contrary to the two grand props of Satans kingdome , which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his craftinesse , and his weapons of power : ) g for where the spirit of the Lord is there is liberty , h his spirit will not be straightned , neither will the Lord keepe silence ; hee that speaketh by the spirit of Christ , must speake , though not in equality ( which is impossible ) yet in some similitude and proportion , as he spake , that is , as those that have i Authority and power committed to them for the edification of the Church . Lastly , a partiall , unsearching and unreproving Minister is one of Gods curses and scourges against a place , the forerunner of a finall and fearefull visitation . k The dayes of visitation and recompence come , saith the Lord. The Prophet is a foole , the spirituall man is mad , for the multitude of thine iniquity , and the great hatred . l If a man walking in the spirit and falshood , that is , professing the worke of a spirituall man , and yet betraying his office , or in a false and lying spirit prophesying of wine and strong drinke , that is , cherishing and encouraging sensuall livers in their pernitious courses , he shall even be the prophet of this people . And therefore when the Lord will punish with an extreme revenge the rebellion of a people against his Gospell , who judge themselves unworthy of so great a salvation , hee either m removeth their Candlesticke and taketh it away from them , or else n sealeth up the mouth of his Prophets , that they may bee dumbe and reprove them no longer , and that they may not bee purged any more from their filthinesse , or else infatuates their Prophets , and suffereth Satan to seduce them , and to be a lying Spirit in their mouthes , that he may destroy them , as wee see in the o ruine of Ahab , and in the p captivity of Iudah . Againe , as the Ministers of the Gospell must use liberty , so must they likewise use sinceritie in the dispensation thereof , because it is a glorious Gospell . This likewise is the Apostles inference , for having spent a whole chapter in this one argument of the glory of the Gospell , he presently concludeth , q Therefore seeing we have this ministery , that is , the dispensation of such a Gospell committed unto us , wee faint not , but have renounced the hidden things of dishonestie ; that is , as I conceive , the arts of dawbing , and palliating , and covering over uncleane courses with plausible reasonings , and fleshly apologies ( r which is the use of false prophets ) not walking in craftinesse , that is , not using s humane sleights or cogging , to carry men about with every wind of false doctrine ( as sinners are very willing to be deceived , t and love to have it as false prophets say it is ) nor handling the Word of God deceitfully , that is , falsifying and adulterating it with corrupt glosses , and so tempering it to the palat of sinners , that the working & searching vertue thereof , whereby of it selfe it is apt to purge out and wrestle with the lusts of men , may be deaded , and so it may well consist with the power of lusts still ( as Physitians use so to qualifie and allay poison by other correctives , and crosse ingredients , that it shall serve as an instrument to strengthen us , not extinguish life : or as immodest Poets may so tamper with the chast expressions of Virgil or Homer , as by them both to notifie , and , in corrupt minds , to kindle uncleane lustings ) but by manifestation of the truth , that is , by such spirituall and perspicuous demonstrations , as under which there cannot subesse falsum , there can no falsitie nor deceit lurke , commending our selves to every mans conscience in the sight of God , that is , working not the fancies , or humours , or fleshly conceits of men ( which alwayes take the part of sinne ) but their very consciences ( which alwayes is on Gods side ) to beare witnesse unto the truth which wee speake , to receive it not as the wit or learning of a man , but as the Word and wisdome of God , to acknowledge the conviction , the judicature , the penetration thereof , and so to fal down upon their faces , and to glorifie God , and report that he is in us of a truth ; and all this in the sight of God , that is , so handling the Word as that wee may please and approve our selves to his eye , whose servants we are , and whose worke wee doe . This is that which the Apostle calleth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vncorruptnesse , gravitie , sinceritie , soundnesse of doctrine , such as the very adversaries themselves shall not be able to picke quarrels withall , or to speake against : we must not then make account to adorne the Gospell with our owne inventions , or with superstructions of humane wit and fancie ; though these things may to fleshly reason seeme full of beautie , yet indeed they are but like the mingling of glasse-beads with a chaine of diamonds , or of lime with pure and generous wine ; they are indeed but latebrae dedecoris , lurking places for uncleane lusts to hide themselves under , or to escape away , while the corrupt fancies of men stand gazing at that which pleaseth them ; as Agag , when he was gloriously arrayed , thought nothing of the bitternesse of death , or Sisera of the naile and the hammer , while he saw nothing but the milke and the butter . Some there are not unlike Praxiteles the Painter , in Clem. Alex . who made the silly people worship the image of his strumpet , under the title and pretence of Venus ; who by sleight and cunning craftinesse impose upon weake and incautelous hearers , the visions of their owne fancie , the crude and unnourishing vapours of an empty wit ( things infinitely unsutable to the majestie and seriousnesse of the foundation in the Gospel ) for the indubitate truth of God in his Word ; which ( with reverence may it be spoken ) is nothing else but to put the holy Prophets and Apostles into a fooles-coat : But how-ever these men may please and puffe up themselves in the admiration of their owne wind , yet certaine it is that the Gospell of Christ doth as much scorne humane contemperations , as a wall of marble doth a roofe of straw , or the Sunne at noone doth the light of a candle . And therefore the palate of those who cannot away with the naked simplicitie of the Gospell , without the blandishments of humane wit , who must needs have Quailes to their Manna , is hereby discovered to be manifestly distempered with an itch of lust , and their eyes blinded by the god of this world . Secondly , this glory of the Gospell may teach us what admiration and acceptation it should finde amongst men , even as it doth with the blessed Angels themselves . This is a faithfull saying , and worthy of all acceptation , worthy to be received with all readinesse of mind , worthy to be gazed upon , like the Starre of the Wisemen , with exceeding great joy , worthy to be enamel'd in the crownes of Princes , and to be written in the soule of every Christian with a beame of the Sun ; That Iesus Christ came into the world to save sinners . And indeed the faithfull have ever found beauty in the feet of those that bring them glad tidings of this their King , that is , in the comming of this Word of grace and salvation unto them , which is the usuall phrase of the Scripture ( setting forth more abundantly the mercy of the Lord , who did not choose one fixed place for his Gospell to reside in , and unto which all nations , who would have benefit by it , should take the paines to resort ( as hee did for the Iewes at Ierusalem ) but hath made it an itinerary salvation , and hath sent it abroad to the very doores of men , who else would never have gone out of doores to seeke it ) what man in a sad and disconsolate estate would not spread wide open his heart , and let out his spirits , to run upon the embraces of that man who was comming unto him with a message of more lovely and acceptable newes , than the very wishes of his heart could have framed to himselfe ? When Ioseph was sent for out of prison unto Pharaohs Court , when Iacob saw the chariots which were brought to carry him unto Ioseph his sonne , how were they revived and comforted after their distresses ? When Caligula the Emperour sent for Agrippa ( the same which was afterwards smitten by the Angel ) whom Tiberius had bound in chaines , and cast into prison , caused him to change his garments , and cut his haire ( it seemes that long and ugly haire was then the fashion of discontented prisoners ) and placed a Diademe on his head , made him Tetrarch of Iturea and Trachonitis , and Governour of Judea , and for his chaine of iron , gave him another of gold , of equall weight , as the Historian relateth , he saith that men were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they could not beleeve so wonderfull a change ; for things of extraordinary goodnesse are very difficultly beleeved . When the Lord turned againe the captivitie of Sion , we were like them that dreame , the thing was so incredibly sutable to their desires , that it seemed rather the imaginary wish of a dreame , than a deliverance really acted : as Peter , when he was delivered out of prison , thought he had seene a vision ; Iacob could not at first beleeve the newes of the life and honour of Ioseph his sonne ; and the Disciples for very joy were not able to beleeve the Resurrection of Christ. Now what are all the good tidings to the Gospell ? which is a Word of salvation , which opens prisons and lets out captives , which brings our King unto us , and makes us kings too , which gives us such a joy , as the whole world cannot rob us of ? Your joy ▪ shall no man take from you . The joy which Caligula gave unto Agrippa , Claudius might have taken from him , as he did after from Agrippa his sonne , and , though he did not , yet we see the Angell did . But the joy of the Gospell is unvariable , the Angels themselves , ( to whom one might thinke the joyes of men should seeme but small ) call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a great joy , Luke 2.10 . It is the joy of a treasure , infinitely more worth than all which a man hath besides . A joy of a triumphall harvest , and of victorious spoiles , wherein there is not onely an escape from dangerous hazard , but a large reward of peace and plenty . It is a full joy , there is no sorrow mingled with it , nay , it is all joy , and therefore there is nothing but sorrow without it . All joy in it selfe , and all joy in the middest of opposition too . A joy in the heart like gold in the mine , which turneth every thing about it into joy . Divers temptations take not away one scruple of it , no more than fire doth of gold , it is all joy still . My brethren , saith the Apostle , count it all joy when you fall into divers temptations . It turneth the reproches of men into riches , nay , in the middest of all other tribulations it is our peace , and our glory : Therefore being so full of joy when once a right apprehended , needs must it likewise be worthy of all acceptation too . And therefore the Prophet calleth the time of the Gospell tempus acceptabile , the acceptable time or yeare of the Lord , which Baronius falsely understands of the first yeare of Christs preaching onely , since the Apostle useth the same phrase for the whole time of evangelicall dispensation . And indeed if we looke into the Church , we shall see what worthy acceptation this Gospell hath found . Zacheus made haste , and received Christ into his house gladly ; so did the brethren at Ierusalem receive the Apostles ; so did the men of Berea receive the Word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with all readinesse of minde , or forward affection ; so did the Galatians receive Saint Paul with the honour of an Angell , yea , even as Christ Iesus himselfe ( for indeed Christ and his Gospell goe still together : ) the man in the Gospell sold all he had for it ; the Saints did earnestly contend for it , and take the kingdome of heaven by violence . Though they suffered the losse of all for Christ , yet they counted godlinesse great gaine still . In a shipwrack I throw my goods over-board , and get my life for a prey ; in this case I come no loser to heaven ; vita sibi merces , a mans life is sufficient treasure in such an adventure . We are all by nature in maligno positi , every man is a sea and a tempest to himselfe , as impossible to escape ruine , as to put off himselfe . Now in the Gospell , Christ sheweth a man a way to get out of himselfe , and so to escape the tempest , sheweth a way how with him he shall walke upon the sea and not sinke , how he shall be in the world , and not of it , nor swallowed by it . O how willingly will the man who is convinced of his danger , cast off every thing which would presse him downe , and account it a plentifull deliverance to have his soule saved from such a tempest of wrath as was falling upon him ? We see what hazards men runne to get temporary riches , to the bottome of rocks for diamonds , to the bowels of the earth for gold and silver : such affections have the Saints had towards the Gospell . If they must digge in mines for Christ ( as it was an usuall condemnation , Christiani ad metalla ) they were most willing so to doe , they had a treasure there which the Emperour knew not of , they had infinite more pretious wealth from thence than he : If they must fetch Christ in the fire , or wrestle for him , as for a pretious price , with the wilde beasts of the earth ; if they be not suffered to weare Christ , except they put off themselves , how willing , how thankefull are they for so rich a bargaine ? Looke to your life , said the Governour to Saint Cyprian that blessed martyr , be not obstinate against your owne safetie , but advise well with your selfe , fac quod tibi praeceptū est , saith the holy man , in re tam justa nulla est consultatio ; Sir , you are my Judge , you are none of my counsellour , doe the office which is committed to you , in so righteous a cause there is no further need of consultation . Take pitie upon your selfe , and sacrifice and save your life , said the officers to Polycarpe ; no , saith the martyr , this eightie six yeares I have served Christ , and he hath done me no harme , I will not doe what you perswade m● . That rich and blessed Virgin in Basil , who was for Christianitie condemned to the fire , and was offered , if shee would worship idols , to have her life and state safe restored unto her , was obstinate in her resolution , Valeat vita , pereat pecunia ; I shall have more life in Christ , than in my selfe ; all the Emperours , all the Physitians in the world cannot make my life , which I have in my selfe , so long to morrow as it is to day ; but in Christ my life is not onely an abiding , but an abounding life , I shall have more of that by losing mine owne ; my life in him is an hidden life , free from all injuries and persecutions of men : I shall have more riches in him than in my selfe , even unsearchable riches , which can never be stollen away , because they can never be exhausted . It is as possible for theeves to draw out the mines of India , or to steale away the Sunne out of his orbe , as for any humane violence to take away Christ from a man. Alike honourable was the answer of Frederick the Elector of Saxonie , who being prisoner to Charles the fifth , was promised enlargement and restitution of dignitie , if he would come to Masse , Summum in terris Dominum agnosco Caesarem in coelis Deum , In all Civill accommodations I am ready to yeeld unto Caesar , but for heavenly things I have but one Master , and therefore I dare not serve two ; Christ is more welcome to me in bonds , than the honours of Caesar without Christ. Such acceptation hath the Gospell found amongst renowned Worthies heretofore : and the like entertainment should we all give unto it , even preferre it above our greatest glory , and , as the Thessalonians did , receive it with joy in the middest of afflictions , abide with Christ in his temptations , esteeme his Gospell glorious as the Starres are , in the darknesse of the night , or as a torch , which blazeth most when it is most shaken . This alone it is which proves our love to Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sincere and incorrupt , when wee embrace his Gospell for it selfe , and can therein in any condition see Christ full of glory , grace and truth : when a man can with Saint Paul not rejoyce onely in the name and profession of the Crosse of Christ , but in conformitie and obedience thereunto , in that vertue of the Gospell which crucifies him unto the world and the world unto him . In dayes of peace and religion men may easily afford to magnifie the Gospell , because they get by it . The Persians , who , had the bloudy decree held , would have beene the slaughterers of the Iewes , yet when leave was given to that people to deliver themselves from the malice of Haman , even many of them turned Iewes themselves , because the feare of that people fell upon them . We may observe this affection in the woman of Samaria , the first reason why shee gave some heed to Christ , speaking of his water of life unto her , was , because shee should thirst no more , nor come thither to draw . So long as Ephraim might have her worke and her wages together , shee was contented to doe God some service , like an Heifer which loveth to tread out the corne , that is , while shee hath no yoke on her necke , no muzzell on her mouth , while she is not put to plow , but to easie and pleasant service , shee is willing to yeeld unto it . To note , that it is but base and hypocriticall obedience , which is supported by no other than present rewards . They seeke me daily , saith the Lord of the hypocrites among his people , and delight to know my wayes , as a nation that did righteousnesse . But the end was that they might have their owne wils , and as it were oblige God to reward them : and therefore as soone as God seemeth to neglect them and their services , they proudly expostulate with him , and even twit him with their workes , Wherefore have wee fasted , and thou seest not ? &c. This then is the proofe of our sincere love unto Christ , which is not raised upon mercinarie respects , when we can receive the Gospell with persecution . a Persecution is amongst Christs legacies , a part of the Churches portion b and of Gods gifts unto her ; c no man that will live godly can be without them . Even in Abrahams house , which was at that time , if not the sole , yet the most glorious Church on the earth , there was a Persecutour , and d as it was then , so is it now , saith the Apostle . The Saints of God ever have beene , and ever will be to the worlds end esteemed for e wonders , and markes , and mad-men , and proverbs of reproch . And hereby the Lord doth provide to make his Gospell more glorious , because hee giveth men hearts to suffer scorne and reproch for it . To receive the word in affliction , and yet with joy , is an exemplary thing , which maketh the sound and glory of the Gospell to spread abroad . Now then , if persecution bee thus an appendant to the Gospell , every man must resolve to receive it in some affliction , when he must be put to discard his wicked companies , to shake off his flattering and sharking lusts , to forsake his owne will and wayes , to runne a hazard of undeserved scorne , disreputation , and misconstructions in the world , and yet for all this to set an high price upon the pretious truths of the Gospell still , is not this to receive the Word in much affliction ? And surely till a man can resolve upon this conclusion , I am ready to be bound , and to die for the name of Iesus , I count not my life , much lesse my liberty , peace , credit , secular accommodations deare , so I may finish my course with joy ; Lord , my will is no more mine , but it shall be in all things subject unto thee ; hee can never give such entertainment to the Word as becommeth so glorious a Gospell . All his seeming profession and acceptation , is but like the Gadarens courtesie in meeting of Christ , which was onely to be rid of him , Matth. 8.34 . Lastly , we should from hence learne a further Christian dutie , which is to adorne this glorious Gospell in an holy conversation . This use the Apostle every where makes of the Gospell of Christ ; that wee should walke as becommeth the Gospell , that we should in all things adorne the doctrine of God our Saviour , that we should walke worthy of him who hath called us unto his kingdome and glory , that we shew forth the vertues of him who hath called us out of darknesse into his marvellous light , that we should not receive so great a grace , as the ministery of reconciliation in vaine , but that wee should walke sittingly to the holinesse and efficacie of so excellent a rule , as becommeth a royall nation , a people of glory , a peculiar and selected inheritance , even zealous of good workes . It was once the expostulation of Nehemiah with his enemies , should such a man as I flie from such men as you ? such should be our expostulation with Satan and our owne lusts , should such men as wee are , who have the Gospell of Christ for our rule , conforme our selves unto another Law ? Is not this the end why the Gospell is preached , that we should live unto God ? Doth it become the sonne of a King to goe in ragges , or to converse with meane and ignoble persons ? Now by the Gospell we have that great honour and priviledge given us to be called the sons of God ; and shall we then walke as servants of Satan ? Would any Prince endure to see the heire of his crowne live in bondage to his own vassall and most hated enemie ? Herein is the greatest glory of the Gospell above the Law , that it is a Law of life and libertie , a Word which transformeth men into the Image of Christ , and maketh them such as it requireth them to be . So that to walke still according to the course of the world as we did before , is , as much as in us lies , to make the Gospell as weake and unprofitable as the Law. How doe you say we are wise ; saith the Prophet , and the Law of the Lord is with us ? Certainely in vaine made he it , the pen of the Scribe is in vaine : That is , the priviledge of having the oracles and ordinances of God committed unto us , will doe us no more good , if we walke unworthy of so great a grace , than if those ordinances had never beene written or revealed to men . Here then it is needfull to enquire in what manner we are to adorne and set forth the glory of the Gospell ? To this I answer , that the first and greatest honour wee can doe unto the Gospell , is , to set it up in our hearts , as our onely rule , by which we are to walke , that we preferre it above all our owne counsels , and venture not to mingle it with the wisdome and reasonings of the flesh ; that wee raise up our conversation unto it , and never bend it unto the crookednesse of our owne ends or rules . As yee have received Christ Iesus the Lord , so walke yee in him , saith the Apostle , that is , fashion your conversation to the doctrine of Christ , let that have the highest roome , and the over-ruling suffrage in your hearts . There is all wisdome in the Gospell , it is able to make men wise unto salvation , that is , there is wisdome enough in it to compasse the uttermost and most difficult end . And what can the reasonings of the flesh contribute to that which was all wisedome before ? and which can throughly furnish a man unto every good worke ? This glory Saint Paul ( though a man of great learning , of strong intellectuals , of a working and stirring spirit , qualities very unapt to yeeld and be silent ) did , at the very first revelation thereof , give unto the Gospell , Immediatly , saith he , I conferr'd not with flesh and bloud , I did not compare the Gospell of Christ with the principles of my carnall wisdome , I did not resolve to dispute against Gods grace , or to conforme unto this mystery no farther than the precepts of mine owne reason , or the coexistence of mine owne secular ends and preferments would allow ; but I captivated all my thoughts , and laid downe all the weapons of the flesh at Christs feet , resting onely on this Word , as a treasury of wisdome , and yeelding up my whole heart to be in all things ordered by this rule . It is an horrible boldnesse in many men to wrest , and torture , and distinguish the Gospell into all shapes for their owne lusts sake . As we see what shifts men will use , to make the way of life broader than it is , by looking upon it thorow their owne multiplying glasses , what evasions and subterfuges sinne will finde out to escape by , when the letter of the Word presseth sore upon them . O how many sinnes might men escape , how wonderfully might they improve the Image of Christ in their hearts ; if they did with David make the Law their counsellor , and weigh every action which they goe about , those especially which they have any motions of reluctancie in the spirit of their minde unto , Non in statera dolosa consuetudinum , sed in recta statera scripturarum , not in the deceitfull balance of humane custome , but in the balance of the Sanctuary , the holy Scriptures : If they would seriously remember that they must alwayes walke in Christ , Coloss. 2.6 . make him the rule , the way , the end , the Judge , the companion , the assistant in all their workes , that as the members of the body doe nothing at all but in the fellowship of the body , and as they are thereunto applied by the same common soule which animates them all : so Christian men should doe nothing but as parts of Christ , and as actuated by the same gracious Spirit which is in him . This is the meaning of our being Christians , and of that consent which in our Baptisme we yeeld unto the Covenant of Christ , that we will not follow nor be led by Satan , the world , or the flesh , that is , by that wisdome which is earthly , sensuall , or devillish , but that we will be ordered by that Spirit of regeneration , the seale of whose Baptisme wee receive in our sacramentall washing . O then what is become of the Christianity of many men , who forget that they have beene purged ? who live as if they had never beene baptized into Christ , who lived as if they had never learned Christ ? What a prodigie and contradiction is it , that that tongue , which even now professed it selfe to be Christian , and said Amen to a most cleane and holy prayer , should , like those beasts which Seneca speaketh of , which by but turning aside their head to some other spectacle , doe immediately forget the meat which they seemed most greedily to eat before , breake forth presently into blasphemies , oathes , lies , revilings , clamours , obscenities , which are the very fumes and evidences of hell in the heart ? That those hands which even now were reached forth to receive the sacred pledges and most dreadfull mysteries of salvation , which were even now imployed in distributing almes to the members of Christ , or in helping to heave and lift up a prayer unto heaven , which seemed like the hands of Ezekiels living creature to have wings of devotion over them , should suddenly have their wings melted off , and fall downe to covetous and cruell practices againe ? that those feet which in the morning carried men into the Lords Sanctuary , and into the presence of Christ , should the same day turne the backes of the same men upon the Temple of the Lord , and carry them to stews and stages , the nurseries of uncleannesse ? that those eyes which even now seemed to have beene nail'd unto heaven , and to have contended with the tongue and the hand which should more earnestly have presented the prayers of the soule to God , should almost in the space of their owne twinkling , be filled with sparkles of uncleannesse , gazing and glutting themselves upon vaine or adulterous objects ? What is this but for men to renounce their Baptisme , to teare off their seale , and dash out their subscription from the covenant of grace , to deny the Lord that bought them , to repent of their bargaine which they had made for salvation , and really to dishonour that Gospell which they hypocritically professe ? This then is the first honour which wee can doe unto the Gospell of Christ , when we set it up in our hearts as a most adequate rule of all wisedome , and the alone principle of every action . Secondly , wee continue to honour the Gospell of Christ by walking in Obedience thereunto as our perfect Rule . First , in the Obedience of faith , receiving it , and leaning upon it , laying hold on the covenant which is therein revealed , as on the onely hope which is set before us : for this is a great acknowledgement of the glorie and praise of God when we trust in him for salvation . Therefore the Apostle having shewed the Glorie of Christ above Moses , maketh this principall use of it , that therefore we should heare his voyce , and take heed of an evill and unbeleeving heart , in departing from him , Wee , saith he , are to the praise of Gods Glory , who trust in Christ. Secondly , in Obedience of life and Holinesse . When for the honour of the Gospell we can denie our selves , and dishonour our lusts , and part from all that wee had before as from dung and drosse , and expresse the image of Christ in our conversations . a This is indeed the true learning of Christ when we shew forth his life in ours , when we walke as he also walked , when as he was so we are in this world , when the same minde , judgement , affections are in us which were in Christ. Thus the faithfull are said to honour God , when they sanctifie his Sabbath , and to glorie him when they bring forth much fruit . Thirdly , we honour the Gospell of Christ by constancie and continuance in our faith and obedience thereunto ; for standing fast , or persisting immoveably in our course without sorrow or repentance is an argument of the excellencie of the Gospell . b Walke , saith the Apostle , as becommeth the Gospell — that I may heare of your affaires , that you stand fast in one spirit . c Lusts ever bring inconstancie with them , and make the soule like weary and distempered bodies never well in any posture or condition ; wicked men flye like Bees from one flower to another , from one vanity to another , can never finde enough in any to satiate the endlesse intemperancie of unnaturall desires : onely the Gospell , being spiritually apprehended , hath treasures enough for the soule to rest in , and to seeke no farther . And therefore falling away from the truth , power , or puritie of the Gospell is said to expose Christ to shame , and to crucifie him againe . For as in d Baptisme when wee renounce sinne , and betake our selves to Christ , we doe as it were , expose sinne unto publike infamie , and naile it on the Crosse of Christ : So when we revolt from Christ unto sinne againe , and in our hearts turne backe unto Egypt , and thrust him from us , we doe then put him to shame againe , as if hee were either in his power deficient , or unfaithfull in those promises which before we pretended to relie upon . If Israel , as they consulted , should likewise actually have rebelled against Moses , and returned in body as well as in heart unto Egypt againe , what a scorne would it have wrought in that proud nation , that their vassals should voluntarily resume their thraldome , after so many boasts and appearances of deliverance ? If a man should relinquish the service of some noble person , and apply himselfe unto some sordid matter for subsistence , would not the mouths of men be quickly open , or their mindes jealous to suspect that however such a man carry an high name , and there bee great expectations from attending on him , yet in truth he is but a dry matter , whom his own servants doe so publikely dishonour ? So when any men turne Apostates from the power and Profession of the Gospell of Christ , presently wicked men are apt to blaspheme , and to conceive desperate prejudices against our high and holy calling . If any man make a boast of the Law , and yet breake it , hee dishonoreth God the more , for ( saith the Apostle ) The name of God is blasphemed among the Gentiles through you , as it is written , so then constancie in Christs service giveth him the glory of an honourable master , and his Law of a royall law , * putteth to silence the ignorance of those foolish men , who lie in waite to take advantages that they may blaspheme the name of God , and his doctrine . Fourthly , the Gospell of Christ is honoured by the unitie of the Spirit , and concurrent judgements and affections of men toward● it . When all the sincere prosessors thereof , doe unanimously strive together , and earnestly contend for it ; when all that ever have been or are acquainted therewith doe glorifie it with their suffrages and subscription , Nemo omnes , neminem omnes fefellere , it must needs be a glorious Gospell , if all that ever looked on it doe so conclude : Nothing was ever able to deceive all men , neither did so many ever combine to deceive others . When the Philosophers severally strove for the precedence of their severall sects , and every man , after his owne order , gave the next place unto Plato , it was undoubtedly concluded that his was the most excellent , because after their owne prejudice and personall respects , it was honoured by the equall suffrages of all the rest . How much more must the Gospell needes bee glorious which hath the joynt attestation of Angels and all holy men since the world began to honour it withall ? Therefore when the Apostle proveth the greatnesse of this heavenly mystery , he useth a word which importeth the consent of men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without any doubt , or by an universall confession , Great is the mysterie of Godlinesse . Doth it not much set forth the Glory of a Law , that there should be so much wisedome , power , equitie , majestie , beautie in the face of it , that every true subject in a Realme should concurre in a constant and uniforme love and obedience to it ? Let us therfore expresse the glory of the Gospell , not only in our joynt confessions , but in our united obedience thereunto , and in our unanimous zeale and contention for it , in our brotherly affections and compassions to one another therby : for the schismes and disaffections of Christians bring much dishonour upon their holy profession , which in all their miscariages doth ever by occasion of the unreasonablenesse of wicked men suffer together with them . Therefore the Apostle from the unitie of Christ in himselfe concludeth that such he should be in his members too . Is Christ divided ? hath he divers opinions , or hath he the truth of God in respect of persons ? such as he is such should you bee likewise , lest by your contentions you seeme to make another Christ , or another Gospell , than that which you have received . Fifthly , the Gospell of Christ is honoured in our studying of it , and digging after it in our serious and painefull enquiries into the mysteries of it . Saint Paul despised all other knowledge , and shooke off every weight that he might presse forward with the more unwearied affections towards so excellent a treasure . Surely if men had the spirit of the Apostle , or of those blessed Angels which desire to pry into the Gospel of Christ , they would not misse-spend so much pretious time in frothy and fruitlesse studies , nor waste away that lampe of reason in their bosomes , in empty and unnourishing blazes ; but would set more houres apart to looke into the patent of their salvation ( which is the booke of God ) and to acquaint themselves with Christ before-hand , that when they come into his presence they may have the entertainement of friends and not of strangers . Men that intend to travaile into forraigne kingdomes with any advantage to their parts , or improvement of their experience , doe before-hand season and prepare themselves with the language , with some topographicall observations of the Countrey , with some generall notions of the ingenie , manners , formes , civilities , entertainements of the natives there , doe delight to converse with those men who are best learned in these or the like particulars . Surely we al professe a journey to heaven , a pilgrimage in this present world , to have our conversation now where wee looke to have our everlasting abode with the Lord hereafter . Now in the Gospell of Christ we have as it were a map , a topographicall delineation of those glorious mansions which are there prepared for the Church , we have a taste and description of the manners of that people , we have some rudiments of the heavenly language , in one word , wee have abundantly enough , not onely to prepare us for it , but to enflame all the desires of our soule unto it , even as exiles or captives desire to returne to their native Countrey . Now then if wee no way regard to study it , or acquaint our selves with it , if wee seeme to desire the sight of Christ in heaven , and when we may every day have a most blessed view of his face in the Glasse of his Gospel , we turne away our eyes , and regard it not , we doe as good as proclaime to all the world , that either our hopes of heaven are very slender , or our care thereof little or none at all . And this I take for a most undoubted truth , that there is so much of the knowledge , grace , and spirit of Christ , and through him of the Father in the holy Scriptures ( and those onely are the things which make heaven to bee the home and the hope of men ) as that whosoever neglecteth the study of them , and suffereth the Scriptures to lye by him as a sealed booke , would bee every whit as unwilling if heaven gates were wide open unto him , to relinquish his portion in the earth , and to spend his time in the fruition or contemplation of that glorious Countrey . Lastly , wee honour the Gospell when in our greatest distresses we make it our Altar of refuge , our doore of escape , the ground of all our hope and comfort , the only anchor to stay our soules in any spiritual tempest , the only staffe to leane upon in our greatest darkenesse . What ever other carnall comforts men may for a time rejoyce in , they will all prove but as a fire of sparkes , or as a blaze of thornes , which can yeeld no solid or abiding light unto the soule . When sinners in Sion begin once to be affraid , and to be surprized with the fearefulnesse of a guilty soule , when the affrighted conscience shall put that dreadfull question in the Prophet to it selfe , How can I dwell with devouring fire ? how can I dwell with everlasting burnings ? there will no other answere allay the scorching terrour thereof but that in the end of the same Chapter , The people that dwell therein shall be forgiven their iniquity . A man may as soone drinke up the water of the sea with spunges , or remove mountaines with one of his fingers , as be able to draine out these close and incorporated sorrowes which together with sinne doe soake through the whole substance of the soule , with vaine companie , worldly imployments , or youthfull pleasure . All these doe but respite them for a time that they may returne the stronger . But if thou wilt indeed be comforted , sue out thy pardon , flye to the court of mercy which is erected in the Gospell ; This was our Saviours argument to the man that was sicke of the Palsie , Sonne , be of good cheere , thy sinnes be forgiven thee . There is no worldly affliction goeth closer to the life of a man than sickenesse , and yet as in the midst of laughter the heart of a wicked man is sorrowfull , because it is still under the guilt of sinne , so in the midst of paine and sorrow the heart of a godly man may be cheerefull , because his sinnes are forgiven . To conclude this point , we may for our better encouragement in so necessary a dutie lay together these considerations : First , in point of honour we should learne to walke as becommeth the Gospell , for the Gospell is a Christians Glorie , and therefore ought to bee preserved in his heart , as his chiefest priviledge . The Spirit of God will not endure to have holy things profaned as if they were common or uncleane . Belshazzer converted the consecrated vessels of the Temple into instruments of luxurie and intemperance ; but the Lord temper'd his wine with dregges , and made them prove unto him as cups of trembling and astonishment . Herod polluted the sepulchers of the Saints with a sacrilegious search of treasures presum'd to have beene there hidden , and God made fire rise out of the earth to devoure the over-busie searchers . Antiochus ransack'd the Temple of the Lord ; Heliodorus emptied the treasures of their consecrated monies ; Pompey defiled the Sabbath and the Sanctuarie ; Crassus robb'd the house of God of ten thousand talents . But inquire into the event of these insolencies , and we shall finde that true then , of which latter ages have given many examples , and are still likely to give more , that stollen bread hath gravell in it to choake those that devoure it , that ruine is ever the childe of sacrilege , that mischiefe setteth a period to the lives and designes of prophane men . Now then if the Lord were thus jealous for the types of his Gospell , how , thinke wee , can he endure to see the Gospell it selfe dishonoured by an unsuteable profession , or the bloud of the Covenant trampled under foot , as if it were a common or uncleane thing ? In the contempt of the Gospell there is more dishonour done unto every person of the blessed Trinity , than can be by any other sinne . An undervaluing of the Fathers wisdome , that great mysterie and counsell of redemption which was hidden from former ages : and what an indignity is it unto him , for a man to shut out the light of the sunne , that so hee may enjoy that pittifull benefit of darkenesse , to gaze upon the false glistering of rotten wood , or of earthly slime , the deceit wherof would bee by the true light discovered ? And undervaluing of his wonderfull love , as if he had put himselfe unto a needlesse compassion , and might have kept it still in his owne bosome . A scorne unto the Sonne of God , when wee suffer him to stand at our doores with his locks wet with the dew of heaven , to put his finger into the hole of the locke , as if he desired to steale an entrance upon the soule ; to emptie , to humble , to denie himselfe , to suffer the wrongs of men , and the wrath of God , and after all this to have that pretious bloud which was squeezed out with such woefull agonies , counted no other than the bloud of a common malefactor , nor that sacred body which was thus broken , discerned from the bodies of the theeves which were crucified with him . An indignitie beyond all apprehension to the spirit of Grace , when wee suffer him to waite daily at our Bethesda , our houses of mercy , and all in vaine , to spend his sacred breath in the ministerie of reconciliation , in doubling and redoubling his requests unto our soules , that we would be contented to bee saved , and we shall harden our hearts , and stop our eares , and set up the pride and stoutnesse of our owne reasonings , till wee doe even wearie him and chide him away from us . Now this is a certaine rule , God will not lose any honour by mens sinnes ; if they refuse to give him the glory of his mercy , he will shew the glory of his Power and justice , in treading downe the proud enemies of Christ under his feet . As they that honour him shall be honoured ; so they who cast any disgrace upon his truth and covenant , shall be sure to meet with shame and dishonour at the last . Secondly , to avoid Scandall . The Gospell is the light of a nation : And sinnes in the light as they are committed with more impudence , so likewise with more offence . An offence or scandall tending unto sinne in misguiding the weake , in heartening and confirming the obdurate , in opening the mouthes of adversaries to revile our holy profession ; and a scandall tending unto sorrow in wounding the hearts of the godly , and vexing their righteous spirits with a filthy conversation . Thirdly , wee should learne to walke as becommeth the Gospell , even in respect to the state , for the Gospell is the foundation of true peace and tranquility in a common-weale , and those who shew forth the power thereof are , as it were , Lions about the Throne of their King. By righteousnesse the Throne is established , but sinne is a reproch unto any people . One Ioseph in Egypt is a store-house to all the kingdome ; one Elisha an armie of chariots and of horsemen unto Israel ; one Moses a fence to keepe out an ●oundation of wrath which was breaking in upon the people ; one Paul an haven , an anchor , a deliverance to all that were in the ship with him . And now Si stellae cadunt venti sequentur : If the starres fall we must needes looke for tempests to ensue , if the salt be infatuated we cannot looke that any thing should be long preserved . If Christians live as if they had no Gospell , or as if they had another Gospell , what can wee expect but that God should either plague us , or forsake us , either send his judgements , or curse his blessings ? Lastly , the Gospell makes sinne more filthy , if it doe not purge it ; as a taper in the hand of a Ghost makes him seeme more gastly than he was before . Sweet ointment causeth ranke and strong bodies to smell worse than they did before . So the sweet savour of the Gospell maketh the sinnes of men more noisome and odious in the nostrils of the Almightie . And therefore wee see what a fearefull doome the Apostle pronounceth against those , who having tasted of the good Spirit of God , and been illightened , and in some sort affected with his grace doe yet afterward● fall away , even an impossibilitie of repentance or renovation . From which place , perversly wrested , though the Novatians of old did gather a desperate and uncomfortable conclusion , that sinne committed after regeneration was absolutely unpardonable ( to avoide the danger of which damnable and damning doctrine , some have boldly questioned both the Author and authenticalnesse of that Epistle ) yet , all these inferences being denied , wee learne from thence this plaine observation , That precedent Illumination from the Gospell of Christ , doth tend much to the aggravation of those sinnes which are committed against it . And therefore in all these considerations we should labor to walke worthy of so glorious a Gospell , and of so great a salvation . Thus have we at large spoken of the Rod of Christs strength , as it is Insigne regium , or Sceptrum majestatis , an Ensigne and Rod of Majestie : we are now to speake a little of it as it is Pedum pastorale , an episcopall Rod , which denoteth much heedfulnesse and tender care . This is the Precept which the Apostle giveth unto the Pastors of the Church that they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Take speciall heed to all the flocke over which the holy Ghost had made them overseers . And the Apostle againe reckoneth Vigilancie or care over the flocke amongst the principall characters of a bishop : and hee professeth of himselfe , that there did daily lye upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Care of all the Churches . And this consideration affordeth us another note out of the words , namely , That Christ in the ministerie of his Gospell and dispensation of his spirit , is full of care and tendernesse towards his Church . This Christ maketh one maine point of opposition betweene himselfe and hirelings , that these Care not for the flock , but suffer the Woolfe to come , and to scatter them while they fly away ; whereas hee keepeth them , that none may bee lost , and prayeth unto the Father to keepe them through his owne name . The Lord committed the Church unto Christ as their Head , gave them into his hands , not as an ordinary gift , wherein he did relinquish his owne interest in them or care of them ( for hee careth for them still ) but as a blessed depositum entrusted them with him , as the choicest of his Iewels , as the most pretious casket amongst all the treasures of the Creation , that he should polish , preserve , present them faultlesse , and without spot before the presence of his glory at the last day . And for this purpose hee gave him a Commandement of the greatest care and tendernesse that ever the world knew , that hee should lay downe his life for his sheepe , and should lose nothing of all that was given him , but should raise it up at the last day . So that now want of care or compassion of Christ towards his Church , would be an argument of unfaithfulnesse ; If he had not been a mercifull high priest , neither could he have beene faithfull to him that appointed him , for he was appointed to bee mercifull , and was by the Spirit of God filled with most tender affections , and qualified with an heart fuller of compassion than the sea is of waters , that he might commiserate the distresses of his people , and take care of their salvations . Notably doth this Care of Christ shew it selfe : First , in the apportioning and measuring forth to every o●e his due dimensum , and in the midst of those infinite occasions and exigencies of his severall members in providing such particular passages of his Word as may be thereunto most exactly sutable ; for this sheweth that his Care reacheth unto particular men . It is the dutie of a faithfull bishop , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make such a difference betweene men , and so to divide or distribute the word aright , as that every one may have the portion which is due unto him : some are but Lambes in Christs flocke , young , tender , weake , easily offended or affrighted ; others sheepe , growne up to more strength and maturity : some in his garner are but Cummin seede , others Fitches , and some harder corne , some can but beare a little Rod , others a greater staffe or flaile , and some the pressure of a Cart wheele , that which doth but cleanse some would batter and breake others into pieces : some are great with young , in the pangs of a loaded conscience , in the travaile under some sore affliction , or in the throwes of a bitter repentance , as it were in fits of breeding or new forming of Christ in their soule : and these hee leadeth with a gentle hand . Others are , as it were , new borne , past their paines , but yet very tender , weake , and fearefull ; and these he gathers with his arme , and carries in his bosome , shewes them that his care doth not onely reach unto the least of his kingdome , but that his compassions are most enlarged to those that are too weake to helpe themselves , that hee hath brests of consolation to satisfie and delight with abundance the smallest infant of his kingdome . Some are broken-hearted , and those he bindeth ; some are captives , to those hee proclaimeth liberty ; some are mourners in Sion , and for them he hath beautie , and oile of joy , and garments of praise ▪ some are bruized reedes , whom every curse or commination is able to crush , and some are smoaking flax , whom every temptation is able to discourage , and yet even these doth hee so carefully tend , and furnish with such proportionable supplies of his Spirit of grace , as makes that seede and sparkle of holinesse , which hee began in them , get up above all their owne feares , or their enemies machinations , and grow from a judgement of truth , and sincerity ( as it is called by the Prophet ) unto a judgement of victory and perfection , as it is turned by the Evangelist . In one word , some are strong and others are weake ; the strong hee feedeth , the weake he cureth , the strong hee confirmeth , the weake hee restoreth , hee hath trials for the strong to exercise their graces , and hee hath cordials for the weake to strengthen theirs . According unto the severall estates , and unto the secret demands of each members condition ; so doth the Care of Christ severally shew it selfe towards the same in his Word : there is provision for any want , medicine for any disease , comforts for any distresse , promises for any faith , answeres to any doubt , directions in any difficulty , weapons against any temptation , preservatives against any sinne , restoratives against lapse ; garments to cover my nakednesse , meate to satisfie my hunger , physicke to cure my diseases , armour to protect my person ▪ a treasure to provide for my posteritie . If I am rich , I have there the wisedome of God to instruct me ; and if I am poore , I have there the obligations of God to enrich mee . If I am honourable , I have there the sight of my sins to make me vile ; and rules of moderation to make me humble : If I am of low degree , I have there the Communion and consanguinitie of Christ , the participation of the divine nature , the adoption of God the Father to make me noble . If I am learned , I have there a law of charitie to order it unto edification , and if I am unlearned , I have there a Spirit which searcheth the deepe things of God , which can give wisedome unto the simple , which can reveale secrets unto babes , which can command light to shine out of darknes , which can give the light of the knowledge of the glory , fulnesse , and love of God in the face of Iesus Christ , which can make me , though ignorant of all other things , to learne Christ , in whom there is more wisdome , more various and admirable curiositie , more filling and plentifull satisfaction , more proportion to the boundlesse desires of a soule once rectified , more fruit and salvation ( which should bee the end of every Christian mans learning ) than in all other knowledge which either past or present ages can afford . In one word , every where and in all things I am there taught how to want , and how to abound , and how to do all things through Christ that strengthens me . A Christian can be set in no estate , wherein the abundant Care of Christ over him is not in the Gospell wonderfully magnified . And commonly in the greatest straits he sheweth the greatest care , as waters runne strongest in the narrowest passages : when we walk in darknesse and have no light , when we seeke water and there is none , and our tongue faileth for thirst , then is his fittest time to helpe us , and then is our fittest time to stay upon him . Israel were deliverd by miracles of mercy from their Egyptian bondage , and in the wildernesse conducted by a miraculous presence , and fed with Angels food . Isaak was upon the Altar , and then in the mount was the Lord seene , and his mercy stepped in betweene the knife and the sacrifice . Iacob in great feare of his brother Esau , and then comforted by prevailing with an Angell which was stronger than Esau. Peter in sorest distresse for denying Christ , and he the first man to whom Christ sent newes of his Resurrection . Paul in the shippe visited by an Angell . Peter in prison delivered by an Angell . The distressed woman at Christs Sepulcher comforted by an Angell . Such as the extremities of the Saints are , such is Christs care for their deliverances . And this Care is further commended , that it proceedeth solely from the grace and compassion of Christ : there is no affection naturally in us to desire it , there is no vertue in us to deserve it : when we were in our bloud , well pleased with our owne pollution , hee doubled his goodnesse , and used a kinde of violence and importunitie of mercy to make us live , when we did not seeke after him , when wee did not so much as aske whether hee were fit to bee sought , when wee were aliens from his Covenant , and strangers to his name , hee even then multiplied his invitations unto us , I said , behold mee , behold me , unto a people that were not called by my name . When we were weake , full of impotencie ; when wee were sinners , full of antipathy ; when we were enemies , full of obstinacie and rebellion ; when wee cared not for him , but turned our backes , and stopped our eares , and suffered him to throw away in vaine so many Sermons , so many Sacraments , so many mercies , so many afflictions upon us ; when we cared not for our selves , no man repented , or said , what have I done ; even then did hee magnifie his compassion towards us ; hee cared for us , when we neglected our selves , and despised him ; he bestowed his mercy not onely upon the unthankfull , but upon the injurious . But then a little compassion is enough for those that had deserved none , for those that had provoked scorne and displeasure against themselves : but herein is the care and tendernesse of Christ abundantly magnified , that it hath in it all the ingredients of a most soveraigne mercy , that nothing more could have beene done , than he hath done for us . First , for the foundation and original of al mercy , there is in him an overflowing of love , without stint or measure , a turning of heart , a rouling and sounding of bowels , a love which surpasseth all knowledge , which is a● much beyond the thoughts or comprehensions , as it is above the merits of men . Secondly , there is a studie and inquisitivenesse how to doe good , a debating within himselfe , a consulting and projecting how to shew mercy , an arguing , as it were , of his grace with mans sinne , and his owne severitie ; How shall I give thee up Ephraim ? How shall I deliver thee Israel ? How shall I make thee as Admah ? How shall I set thee as Zeboim ? mine heart is turned within me , my repentings are kindled together . True it is , thou hast beene unto me as the Rulers of Sodome , and as the people of Gomorrah : But shall I be unto thee , as I have beene unto them ? Am I not God , and not man ? shall I change my Covenant , because thou hast multiplied thy backslidings ? The Lord useth such humane expressions of his proceedings with men , as if their sinnes had put him to a stand , and brought him to difficulties in shewing mercy . I said , how shall I put thee amongst the children , and give thee a pleasant Land ? &c. Thy case is very desperate , and thou hast stopped up the courses of my mercy towards thy selfe ; how then shall I make good my resolutions of compassion towards those that reject and nullifie it to themselves ? surely there is no way but one , to over-rule the hearts of obstinate sinners , that they may not turne away any more . Thou shalt call mee , my Father , that is , I will put filial affections , awful thoughts , constant resolutions into thy heart , and thou shalt not turne away from mee . I will melt them and trie them , saith the Lord , for how shall I doe for the daughter of my people ? The Lord setteth himselfe to study and contrive mercie for his people , that as they set up their sinnes , as it were , in pride to pose his Covenant ; so he gathereth together his thoughts of mercy , as it were , to conquer their sinnes . Thirdly , there is constancie and continuance in this his Care : His mercy endureth , his compassions faile not , but are renewed every morning . And therefore the mercies of David , that is , of Christ , for so he is called , or the mercies of the Covenant made with David , are called Sure mercies , they have a foundation , the everlasting love and counsell of God upon which they are built , they have many seales by which they are confirmed , the faithfulnesse , the immutabilitie , and the oath of God : If there were not continuance in his mercies , if he were not the same yesterday , and to day , and for ever in his truth and fidelitie to his Church ; if hee should change and turne from us , as oft as we forsake him , if he should leave us in the hand of our owne counsell , and not afford us such daily supplies of his Spirit , as might support us against the ruinous disposition of our owne nature , wee should be children of wrath every day anew . But herein doth the abundant care of Christ in the Gospell declare it selfe unto us , that though we are wormes in our selves , full of weaknesse , and of earthly affections , yet God hath a right-hand of righteousnesse , which can uphold us ; that though we are bent to back-sliding , yet he is God and not man , unchangeable in his Covenant with the Persons , almighty in his power and mercy towards the sinnes of men , both to cover them with his righteousnesse , and to cure them by his Spirit , both to forgive for the time past , and to heale and prevent back-slidings for the time to come . Fourthly , that he might be fit for so meane and humble a service , there was a lessening and emptying of himselfe ; he was contented to be subject to his owne Law , to be the childe of his owne creature , to take upon himselfe not the similitude onely , but the infirmities of sinfull flesh , to descend from his throne , and to put on rags , in one word , to become poore for us , that we through his povertie might be made rich . Amongst men , many will be willing to shew so much mercy as will consist with their state and greatnesse , and may tend to beget a further distance , and to magnifie their heighth and honour in the mindes of men ; but when it comes to this exigent , that a man must debase himselfe to doe good unto another , that his compassion will be to a miserable man no benefit , except he suffer ignominie , and undergoe a servile condition for him , and doe , as it were , change habits with the man whom he pities ; what region of the earth will afford a man who will freely make his owne honour to be the price of his brothers redemption ? yet this is the manner of Christs Care for us , who though hee were the Lord of Glory , the brightnesse of his Fathers Majestie , and the expresse Image of his Person , did yet humble himselfe to endure shame , and the contradiction of sinners , that he might be the Author and finisher of our faith . Fifthly , There was not onely an humbling or metaphoricall emptying of himselfe , in that he made himselfe of no reputation ; but there was likewise a reall and proper emptying of himselfe , he therein testified his wonderfull Care of the businesses of man , that for them he put himselfe to the greatest expence , and to the exhausting of a richer treasure , than any either heaven or earth could afford besides : yee were not redeemed , saith the Apostle , with corruptible things , as silver and gold from your vaine conversation , but with the precious bloud of Christ , as of a Lambe without blemish , and without spot : That which no man will bestow upon himselfe , and that which was in nature , and might justly in love have beene neerest to Christ himselfe , even the soule in his body , and the bloud in his veines , he was contented to make a sacrifice for them , who powred it out as the bloud of a malefactour . Sixthly , besides this great price which he paid to his Father for us , hee hath opened another treasure of his Grace and Spirit , out of which he affordeth us daily supplies , and putteth into our hands , as it were , an heavenly stocke , for the better negotiating and improvement of our salvation . Hee setteth up his Spirit in our hearts , thereby conversing and communing with us , teaching us the trade of the citizens of heaven , and of laying up treasures there , where our finall abode must be , of having our conversation and commerce with innumerable companies of Angels , and with the spirits of just men made perfect , and withall that generall assembly or Church of the first-borne , which is inrolled in heaven . Lastly , to all this he addeth Preparations and provisions for the future for us , he doth not onely give , but he prepareth things for those that love him , and what ever is wanting now , he will make it up unto us in the riches of his glory . It was for our expediencie that hee left the Church on earth ( in regard of his carnall presence ) and went unto his Father againe : Hee was not beholden to change o● place for his owne glory , for his heaven was within him as a fountaine , and indeed it is his presence which maketh heaven to be the place of glory ; therefore Saint Paul desired to depart , and to be with Christ ( noting that it is not heaven , but Christs presence which is the glory of the Saints : ) Therefore , I say , it was for us , that he went to heaven againe ; for their sakes , saith he , I sanctifie my selfe ; it is expedient for you that I goe away . Exp●dient , to seale and secure our full and finall redemption unto us ; for as the Leviticall Priest entred not into the holiest of all without bloud , so neither did Christ into heaven without making satisfaction , hee first obtained eternall redemption for us , and then he entred into the holy place , and expedient to prepare a place for us , that the glory which is given to him , hee may give unto us , that being raised up together , we may likewise sit together with him in heavenly places ; for when the head is crowned , the whole body is invested with royall honour : Hee by the vertue of his Ascension opened the kingdome of heaven for all beleevers ; even the Fathers before Christ entred not in without respect unto that consummate redemption which hee was in the fulnesse of time to accomplish for his Church . As a man may be admitted into an actuall possession of land , onely in the vertue of covenants , and under the intuition of a payment to be afterwards performed . Thus we see in how many things the abundant Care of Christ doth shew it selfe towards the Church . And as there are therein all the particulars of a tender care , so by the Gospell likewise , doe all the fruits and benefits thereof redound unto the faithfull . First , in the Gospell he a feedeth and strengthneth them , even in the presence of their enemies he prepareth them a table , and feedeth them with his rod , and according to their comming out of Aegypt he sheweth unto them marvellous things . And therefore our Saviour calleth his Gospell , The childrens bread . It is that which quickneth , which strengthneth them , which maketh them fruitfull in spirituall workes . Secondly , He upholdeth them from fainting ; if their strength at any time faile , hee leadeth them gently ▪ and teacheth them to goe . b As Iacob led on his cattell and his children softly , according as they were able to endure : so Christ doth lead out his flocke , and hold his children by the hand , and teach them to goe , and draweth them with the cords of a man , that is , with meeke and gentle institution , such as men use towards their children , and not to their beasts , and with bands of love . As an Eagle sluttereth over her young , and spreadeth abroad her wings , and taketh them and beareth them on her wings : so doth the Lord in his Gospel sweetly lead on and institute the faithfull unto strength and salvation : he dealeth with them as a compassionate nurse with a tender infant , condescendeth to their strength and capacitie ; when we stumble , he keepeth us ; when we fall he raiseth us ; when we faint , hee beareth us in his armes ; when wee grow weary of well-doing , the Gospell is full of encouragements to hearten us , full of spirit to revive us , full of promises to establish us , full of beautie to entice us ; when we seeme to be in a wildernesse , a maze , where there is no issue , nor view of deliverance , even there he openeth a doore of hope , and allureth , and speaketh comfortably unto us . Thirdly , he healeth our diseases , our corruptions , our back-slidings ; easily are the best of us misled out of the right way , drawen and enticed away by our owne lusts , driven away by the temptations of Satan , the frownes or follies of the world , possest with carnall prejudices against the wayes of God , as if they were a grievous , b unprofitable , and c unequall wayes ; apt to take every pretence to flinch away , and steale from the eye of God ; apt to d turne aside into every diverticle which a carnall reason , and a crooked heart can frame unto it selfe ; for a corrupt heart is like e a wilde beast , that loveth confusa vestigia , to have intricacies and windings in his holes , it cannot away with strait paths , f but loveth to wrie and pervert the ●ule of life . In these cases it is the care and office of Christ to g gather that which was scattered , to seeke that which was lost , to bring againe that which was driven away , to binde up that which was broken , to strengthen that which was sicke , and to restore by his Spirit of meeknesse those which are overtaken with a fault ; his Gospell is like the trees of the Sanctuary , not for meat onely , but for medicine too . Fourthly , as hee healeth our diseases , and giveth us strength , so in the mids of enemies and dangers he removeth our feares , and giveth us comfort and refreshment . h I will make with them , saith he , a Covenant of peace , and I will cause evill beasts to cease out of the Land , and they shall dwell safely in the wildernesse , and sleepe in the woods . i When the Assyrian shall be in our Land , and shall tread in our Palaces , then shall hee raise up seven shepherds , and eight principall men , namely , the Ministers of his Gospell , in abundance , to establish the hearts of his people against all dangers . This is that * Shilo who should bring tranquilitie and peace into the Church , even when the Scepter should depart from Iuda . When the heart is full of doubts and distresses , disquieted with the feare of Gods displeasure , accused by the Law , pursued by the adversary , and condemned by it selfe ; then doth he still the raging of the sea , and command the evill spirit to be dumbe ; then k doth he wipe away teares from the conscience , and refresh it with living waters , even with the sweet communion of his Spirit , and with the abundance of his graces . Lastly , hee keepeth a continuall watch over us by his spirituall presence and protection : As l Iacob testified his great care for the good of Laban , that the drought consumed him by day , and the frost by night , and that sleepe departed from his eyes : so doth the Lord commend his care towards the Church , in that he is the keeper or the watch-man of Israel , which doth neither slumber nor sleepe . His presence is with his people to guide them in their pilgrimage , and unto which they have daily recourse for comfort and establishment . In that great tempest when Christ was asleepe in the ship , his Disciples awaked him and expostulated with him , Master , carest thou not that we perish ? But when hee had rebuked the wind and the sea , hee then rebuked them likewise , hee had another storme of feare and unbeleefe to calme in their hearts , who could not see him in his providence watching over them , when his body slept . The grounds of this great Care , which Christ in his Gospell testifieth towards his Church , are these : First , He is our kinsman , there is affinitie in bloud , and therefore a naturall care and tendernesse in affection : wee know amongst the Jewes when a woman had buried an husband without fruit of his body , the next of the kindred was to take care of her , and to raise up the name of the dead upon his inheritance : And if any man had waxen poore , and sold any of his possession , the neerest kinsman was to have the first option in the recovery and redemption of it : And from hence the Apostle argueth to prove the mercifulnesse and fidelitie of Christ , in sanctifying or bringing many sonnes unto glory ( for I take those phrases to be in that place equivalent ) because he was not ashamed to call us brethren , but was made in all things like unto us . And wee may observe that in the Scripture he hath almost all the relations of consanguinitie , to note that his care is universall and of all sorts . He is a Father , Behold , I and the children which thou hast given me : and the care of a father is to governe , to nourish , to instruct , to lay up for his children . He is as a mother , he carrieth his young ones in his bosome , he gathereth them as a hen her chickens , hee milketh unto them out of the brests of consolation . And thus he hath a care of indulgence and compassion . Hee is a Brother , Goe to my brethren and say unto them , I ascend unto my Father , and your Father , and unto my God , and your God. And the care of a brother is to counsell , advise , and comfort . A brother is borne for adversity . Lastly , hee is a Husband ; yee are married to him who is raised from the dead , and that word compriseth all care , to love , to cherish , to instruct , to maintaine , to protect , to compassionate , to adorne , to communicate both his secrets and himselfe . A father may maintaine his childe , but hee cannot suckle it ; a mother may give it a brest , but shee cannot ordinarily provide it a portion ; a brother can give counsell , but he cannot give himselfe unto his brother : A husband may comfort his wife , but it becomes him not to correct her . There is no degree of neerenesse that hath power enough to answer al the offices of love , but in one point or other it will be defective : Therefore Christ is set forth unto us under all relations of bloud and unitie ; to note that there can no case or condition of the Church be supposed , wherein the care of Christ shall be impotent or deficient towards it , wherein he is not able to correct , to nourish , to instruct , to counsell , to comfort , to provide for it . Secondly , He is our Companion in sufferings , he himselfe suffered and was tempted , and this the Apostle maketh a maine ground of his care towards us , and of our confidence in him : wee have not an high Priest which cannot be touched with a feeling of our infirmities , but was in all points tempted as we are , onely without sinne ; and therefore he is able to succour those that are tempted , and to take compassion on those that are out of the way , because he was compassed with such infirmities , as were much lesse grievous than the weight of sinne . Thirdly , He is our Head , and so is One with us in a neerer relation than that of affinitie , in a relation of Vnitie , for he and his members make but one Christ. And being head , hee is the seat of Care , and the fou●taine of influences into the rest of the body ; all the wisedome , spirits , senses , which are in the head , are there placed as in a Watch-tower , or Councell-chamber , to consult and provide for the good of the whole ; the eye seeth , the eare heareth , the tongue speaketh , the fancie worketh , the memory retaineth for the welfare of the other members , and they have all the same care one for another . Fourthly , He is our Advocate , and Mediatour , he is the onely practicer in the court of heaven , and therefore he must needs be full of the businesses of his Church : It is his office to dispatch the affaires of those that come unto him , and crave his favour and intercession to debate their causes , and he is both faithfull and mercifull in his place , and besides , furnished with such an unmeasurable unction of Spirit , and vast abilities to transact all the businesses of his Church , that whosoever commeth unto him for his counsell and intercession , hee will in no wise cast them out , or refuse their cause : And this is one great assurance we may take comfort in , that be our matters never so foule and unexcusable in themselves , yet the very entertaining him of our counsell , and the leaning upon his wisdome , power , fidelity , and mercy to expedite our businesses , to compassionate our estate , and to rescue us from our owne demerits , doth , as it were , alter the propertie of the cause , and produce a cleane contrary issue to that which the evidence of the thing in triall would of it selfe have created . And as we may observe that men of extraordinary abilities in the Law , delight to wrestle with some difficult businesse , and to shew their learning in clearing matters of greatest intricacie , and perplexitie before ; so doth Christ esteeme himselfe most honoured , and the vertue and wisedome of his Crosse magnified , when in cases of sorest extremitie , of most hideous guilt , of most blacke and uncomfortable darknesse of soule , which pose not onely the presumptions , but the hope , faith , conjectures , thoughts , contrivances which the hearts of men can even in wishes make to themselves for mercy , they doe yet trust him whose thoughts are infinitely above their thoughts , and whose wayes above their wayes ; who is there among you that feareth the Lord , that obeyeth the voice of his servant , that walketh in darknesse and hath no light ? let him trust in the name of the Lord , and stay upon his God : When the soule can goe unto Christ with such complaints and acknowledgements as these ; Lord , when I examine my cause by mine owne conscience and judgement of it , I cannot but give it over as utterly desperate , and beyond cure , my bones are dried , my hope is cut off , I am utterly lost , my sins , and my sorrowes are so heavie that they have broken my spirit all to peeces , and there is no sound part in me : But Lord , I beleeve that thou knowest a way to make dead bones live , that thy thoughts and waies are above mine , that thou knowest thine owne thoughts of peace and mercy , though I cannot comprehend them , that thy riches are unsearchable , that thy love is above humane knowledge , that thy peace passeth all created understandings , that though I am the greatest of all sinners , and feele enough in my selfe , to sinke me as low as Iudas into hell , yet thou hast not left me without patternes of all long-suffering , of thy royall power in enduring , and in forgiving sinnes . And now Lord , though thou afford me no light , though thou beset me with terrours , though thou make me to possesse the sinnes of my youth , yet I still desire to feare thy name , to walke in thy way , to wait upon thy counsell , I know there is not in men or Angels so much wisdome , compassion , or fidelity as in thee , and therefore if I must perish , I will perish at thy feet , I will starve under thy table , I will be turned away and rejected by thee , who hast promised to cast away none that come unto thee ; I have tried all wayes , and I here resolve to rest , and to looke no further , thou that hast kept such a sinner as I am out of hell thus long , canst by the same power keep me out for ever ; upon thy wisdome and compassion ( who canst make dried bones to flourish like an herbe , and broken bones to rejoyce and sing ) I cast the whole weight of my guilty spirit , into thy bosome I emptie all the feares , cares and requests of my distracted and sinking soule : I say , when a man can thus powre out himselfe u●to Christ , he esteemeth the price and power of his bloud most highly honoured , when men beleeve in him against reason and above hope , and beyond the experience , or apprehensions they have of mercy ; for Christ loveth to shew the greatnesse of his skill in the salvation of a Manasse , a Mary Magdalen , a crucified Theefe , a persecutour and injurious blasphemer , in giving life unto them that nailed him to his Crosse ; the more desperate the disease , the more honourable the cure . Fifthly , He is our Purchaser , our Proprietary , wee belong unto him by grant from the Father , Thine they were , and thou gavest them unto me ; and by payment from him unto the Father , yee are bought with a price . There is no good that concernes the Church that he hath not fully paid for with his owne pretious bloud : And Christ will not die in vaine , he will take order for the accomplishing of that redemption which himselfe hath merited . And this is the greatest argument of his care and fidelitie , that he is not as a servant , but as a Lord , and his care is over His owne house . An ordinary advocate is faithfull onely ratione officii , because the dutie of his office requireth it ; but the businesses which he manageth , come not close unto his heart , because he hath no personall interest in them : but Christ is faithfull , not as Moses , or a servant onely , but ratione Dominii , as Lord in his owne house ; so that the affaires of the Church concerne him in as neere a right , as they concerne the Church her selfe , so that in his office of intercession hee pleadeth his owne causes with his Father , and in the miscarriages of them , himselfe should lose that which was infinitely more pretious than any thing in the world besides , even the price and merit of his owne bloud . These are the grounds of the great care of Christ towards his people . And from hence we should learne faith and dependence on Christ in all our necessities , because we are under the protection and provision of him who careth for us , and is able to helpe us . A right judgement of God in Christ , and in his Gospell of salvation , will wonderfully strengthen the faith of men . Paul was not ashamed of persecutions , because he knew whom he had beleeved , hee doubted neither of his care or power , and therefore hee committed the keeping of his soule unto him against the last day , and therefore when all forsooke him , he stood to the truth , because the Lord forsooke him not . The reason why men trust in themselves , or their friends , is , because they are assured of their care and good-will to helpe them : But if men did compare the affections of Christ to other succours , they would rather choose to build their hopes and assurances on him . This consideration of the care and the power of God , made the three Children at a point against the edict of an idolatrous King , Our God is able to deliver us , and hee will deliver us : And this made Abraham at a point to offer his sonne without staggering , because he rested upon the promise and the power of God , who was able to raise him from the dead , from whence , in a sort , he had received him before , namely , from a dead body , and from a barren wombe . And this is the ground of all diffidence that men consider not the power and the care of God towards them , but conceive of him as if he had forgotten to be gratious , as if he had cast them out of his sight , as if he had given over his thoughts of them , and that maketh them feare second causes , and seeke unto things which cannot profit . And therefore the Lord suffereth second causes to goe crosse , to faile and disappoint a man , because he loveth to be glorified by our dependance on his all-sufficiencie and protection . Hee suffereth friends to faile , to be off and on , promises to be uncertaine , assurances to vanish , projections and frames of businesses to bee shattered , that men may know how to trust him ; for man being impotent in himselfe , must needs have something without himselfe to subsist upon . Now when a man findeth the creatures to be deceitfull , and second causes vaine , and considereth that God is I Am , a most certaine rewarder of those that diligently seek him , then the soule findeth it good to draw neere to God , to live under his fidelitie , and to cast all its care on him , because he careth for it . And indeed a right judgement of God will helpe us to imploy our faith in any condition . In wealth men are apt to trust in their abundance , to stand upon their mountaine , and to say , I shall never be moved . But now in this estate , if a man conceive aright of God , that it is he who giveth strength to be rich , & who giveth riches strength to doe us good , that hee can blast the greatest estate with an imperceptible consumption , and in the midst of a mans sufficiencie make him bee in straits , that hee can embitter all with his sore displeasure , and not suffer the floore nor the winepresse to feed him : In great wisdome and deepe counsels , if a man consider that the counsell of the Lord shall stand , and that hee can turne the wisdome of oracles into foolishnesse , and catch the wise in their owne craftinesse : In great provisions of worldly strength , and humane combinations , if he consider that God can take off the wheeles , and amaze the phantasies , and dissipate the affections , and melt the spirits , and way-lay the enterprises of the hugest hosts of men , that he can arme flies , and lice , and dust , and wind , and starres , and every small unexpected contingencie against the strongest opposition ; it must need make him set his rest , and hang his confidences and assurances upon an higher principle . Againe , in povertie and the extremest straits which a man can be in , if he consider that God is a God as well of the valleyes as of the hils , that he will be seene in the mount , when his people are under the sword , and upon the Altar ; that the Lord knoweth the dayes of the upright , and will satisfie them in the time of famine , that when the young Lions famish for hunger , ( they which live not by the fruits on the earth , but by their prey , they which can feed of the dead bodies of those other creatures whom a famine had devoured ) yet even then hee can provide abundantly for his ; that when things are marvellous unto us , then they are easie unto him ; that when they are impossible unto us , then they are possible with him ; that he can lead in a wildernesse , and feed with an unknowne and an unsuspected bread ; that when the light of the Sun and the Moone shall faile , he can be an everlasting light and glory to his people ; that as a Father , so he pitieth ; and as an heavenly Father , so he knoweth , and can supply all our needs ; that when we are without any wisdome to disappoint , or strength to withstand the confederacies of men , when they come with chariots of iron , and walls of brasse , even then the eyes of the Lord runne to and fro to shew himselfe valiant in the behalfe of those that walke uprightly , that he can then order some accident , produce some engine , discover some way to extricate and to cleere all ; then will a man learne to be carefull or distracted in nothing , but in every thing by prayer and supplication , with thankesgiving , make his request knowne unto him who is at hand , and who careth for him . The like may be said of mens spirituall condition ; when men despaire , as Cain , that their sinne is greater than can be forgiven ? the onely ground is , because they judge not aright of God in Christ , they looke not on him in his Gospell as a God that careth for them , they doe not leane upon the staffe of his strength . Despaire is an affection growing out of the sense of sin and wrath , as it is , malum arduum , instans , & ineluctabile , an evill too heavie to be borne , and yet impossible to be removed . All victory ariseth either out of an inward power of our owne , or by the assistance of forren power , which is more than our owne . Now then when we despaire because of sinne , this commeth first from the consideration of our owne everlasting disability to breake thorow sin by our owne strength ; and this is a good despaire , which helpeth to drive men unto Christ. Secondly , it commeth from a misconceiving either of the Power or Care of those which might assist us , sometimes from the mis-judging of Gods power , for the forgivenesse of sinnes is an act of omnipotencie , and therefore when the Lord proclaimeth himselfe a forgiver of iniquitie , transgression , and sinne , he introduceth it with his titles of power , The Lord , the Lord God , Gracious and mercifull , &c. To pardon malefactours is a power and royaltie which belongeth onely unto Princes . There is much strength required in bearing burdens , and therefore patience especially towards sinners , is an act of power , and impatiencie ever a signe of impotencie . And therefore * the weakest affections are ever most revengefull , children , old men , sicke or indigent persons , are ever most subject to anger , and least able to concoct an injury : so that to conceive sin greater than can be forgiven , is to mis-judge the omnipotencie of God , but ordinarily despaire proceedeth from the mis-judging of Gods affection and good-will towards men ; the soule conceives of him , as of one that hath utterly cast off all care or respect towards it . This is an errour of Gods benevolence , and the latitude of his mercy , and heighth of his thoughts towards sinners . Hee hath declared himselfe willing that all men should be saved , he hath set forth examples of the compasse of his long-suffering , his invitations run in generall termes , that no man may dare to preoccupate damnation , but looke unto God , as to one that careth for his soule . Let a mans sinnes be never so crimson , and his continuance therein never so obdurate ( I speake this for the prevention of despaire , not for the encouragement of security or hardnesse ) yet as soone as he is willing to turne , God is willing to save , as soone as he hath an heart to attend , God hath a tongue to speake salvation unto him . Wee see then the way to trust in Christ is to looke upon him as the Bishop of our soules , as the Officer of our peace , as one that careth and provideth for us , as one that hath promised to save to the uttermost , to give supplies of his Spirit , and Grace in time of need , to give us daily bread , and life in abundance , to bee with us alwayes to the end of the world , never to faile us nor forsake us . And we may hereby learne our dutie one to another , to put on the affections of members , and the minde of Christ , in compassionating , considering , and seeking the good of one another , in bearing one anothers burthens , in pleasing not our selves but our neighbour for his edification , for even Christ pleased not himselfe ; that man cannot live in honour , nor dye in comfort , who liveth only to himselfe , and doth not by his praiers , compassions , and supplies imitate Christ , and interest himselfe in the good of his brethren . Now the ground of all this power , majestie , and mercie of the Gospell is here set forth unto us in two words . First , it is the strength of Christ ; Secondly , it is sent by God himselfe . The Lord shall send the Rod of Thy strength out of Sion . Here then we may first note , That the Gospel is Christs owne Power and strength , and the Power of God his Father , by whom it is sent abroad ; So the Apostle cals it , The a Power of God unto Salvation , and the demonstration of the Spirit , and of Power ; that our faith should not stand in the wisedome of men , but in the Power of God. Therefore in one place we are said to be b taught of God , and in another to be c taught of Christ ; in one place it is called the d Gospell of the blessed God , and in another the e Gospell of Christ , to note that f whatsoever things the Father doth in his Church , the same the Sonne doth also , and that the Father doth not make knowne his will of mercie , but by his Sonne ; g that as in the Sonne he did reconcile the world unto himselfe ; so in the Son hee did h reveale himselfe unto the world . No man hath seene the Father at any time , but the Sonne , and he to whom the Sonne shall reveale him . Christ is both the Matter and the Authour of the Gospell . As in the worke of our Redemption he was both the sacrifice , and the Priest to offer , and the Altar to sanctifie it : So in the dispensation of the Gospell , Christ is both the Sermon , and the Preacher , and the Power , which giveth blessing unto all . He is the Sermon , i Wee preach Christ crucified , saith the Apostle , wee preach not our selves , but Christ Iesus the Lord. And he is the Preacher , k See that yee refuse not him that speaketh — Hee came , and preached peace to those afarre off , and to those that were nigh . And lastly , he is the Power which enliveneth his owne word ; l The dead shall heare the voice of the Sonne of man , and they that heare shall live ; for as the Father hath life in himselfe , so hath he given to the Sonne to have life in himselfe . My sheepe heare my voyce , and I know them , and they follow me , and I give unto them eternall life , &c. m He is the Lord of your faith , we are but the Helpers of your joy . He is the n Master in the Church , wee are but o your servants for Iesus sake . p He is the chiefe Shepheard , the Lord of the sheepe , q the sheepe are his owne ; we are but his r Depositaries , entrusted with the ministerie of reconciliation , unto us is committed the dispensation of the Grace of God. So then the Word is his , but the service ours . From whence both the Ministers of the Word , and they which heare it may learne their severall duties . First , we should learne to s speake as the Oracles of God , as the Servants and Stewards of a higher Master , whose Word it is which wee preach , and whose Church it is which we serve . We should therefore doe his worke , as men that are set in his stead , preach him , and not our selves . There can bee no greater sacrilege in the world , than to put our owne image upon the Ordinances of Christ , than to make another Gospell than we have received . Saint Paul durst not t please men , because hee was the servant of Christ ; neither durst he preach himselfe , because hee was the servant of the Church . For hereby men doe even justle Christ out of his owne throne , and , as it were , snatch the Scepter of his kingdome out of his owne hand , boldly intruding upon that sacred and uncommunicable dignitie which the Father hath given to his Sonne onely , which is to bee the Authour of his Gospell , and the totall and adequate Object of all Evangelicall Preaching . This sacrilege of selfe-preaching is committed three manner of wayes : First , when men make themselves the Authors of their owne preaching , when they preach their owne inventions , and make their owne braines the seminaries and forges of a new faith ; when they so glosse the pure Word of God , as that withall they poison and pervert it . This is that which the Prophet calleth lying visions , and dreames of mens owne hearts , which Saint Peter cals perverting , or maketh crooked the rule of faith , and Saint Paul the huckstering , adulterating , and using the Word of God deceitfully . Which putteth mee in minde of a speech in the Prophet , The Prophet is the snare of a fowler in all his wayes . Birds wee know use to be caught with the same corne wherewith they are usually fed , but then it is either adulterated with some venemous mixture which may intoxicate the bird , or else put into a ginne which shall imprison it ; and such were the carnall Preachers in the Prophets and in Saint Pauls time , who turned the truth of Christ into a snare , that by that meanes they might bring the Church into bondage ; The occasions and originals of this perverse humour are , first , without men , the seducements of Satan , unto which by the just severity of God , they are sometimes given over for the punishment of their owne and others sinnes . Secondly , within them ( upon which the other is grounded ) as Pride of wit , joyned with ambition and impatiencie of repulse in vaste desires , which hath anciently beene the ground of many heresies and schismes : Nothing hath ever beene more dangerous to the Church of God than greatnesse of parts unsanctified and unallaid with the love of truth , and the Grace of Christ. Secondly , b envie against the paines and estimation of those that are faithfull . This was one of the originals of Arrius his cursed heresie , his envie against Alexander the good bishop of Alexandria , as Theodoret reports . Thirdly , impatiencie of the spiritualnesse and simplicitie of the holy Scriptures , which is ever joyned with the predominancie of some carnall lust , whereby the conscience is notoriously wasted or defiled . Hee that hath once put away a good conscience , and doth not desire truth in order and respect to that , that thereby his conscience may be illightened , purified , and kept even towards God , will without much adoe make shipwracke of his faith , and change the truth for any thriving errour . And this impatiencie of the Spirit of truth in the Scriptures is that which caused * heretikes of old to reject some parts and to adde more to the Canon of sacred Scriptures , and in these dayes to super-adde traditions and apocryphall accessions thereunto ; and in those which are pure and on all sides confessed to use such licentious and carnall glosses , as may hale the Scripture to the countenancing and conformitie of their lusts and prejudices rather than to the rectifying of their owne hearts by the Rule of Christ. Secondly , men preach themselves when they make themselves the Object of their preaching , when they preach selfe-dependencie and selfe-concurrencie , making themselves , as it were , joynt-saviours with Christ : such was the preaching of Simon Magus , who gave out that himselfe was some great one , even the great Power of God. Of Montanus and his scholars who preached him for the Comforter that was promised . Of Pelagius and his associates , who though they did acknowledge the Name of Grace , to decline envie , and avoide the curse of the great Councell of Carthage , yet still they did but shelter their proud heresies under equivocations and ambiguities . Of the Massilienses in the times of Prosper and Hilarie , and of some ancient Schoolemen touching pre-existent congruities for the preparations of Grace , and co-existent concurrencies with the Spirit for the production of Grace . Of the papists in their doctrines of indulgences , authoritative absolution , merits of good workes , justification , and other like , which doe all in effect out-face and give the lye unto the Apostle , when hee calleth Christ an able or sufficient Saviour . Thirdly , men preach themselves when they make themselves the end of their preaching , when they preach their owne parts , passions , and designes , and seeke not the Lord ; when * out of envie , or covetousnesse , or ambition , or any other servile or indirect affection , men shall prevaricate in the Lords Message , and make the Truth of God serve their owne turnes . When men shall stand upon Gods holy mount as on a theater , to act their owne parts , and as on a step to their owne advancement ; when the truth of God , and the death of Christ , and the kingdome of heaven , and the fire of hell , and the soules of men , and the salvation of the world shall be made bas●ly serviceable and contributary to the boundlesse pride of an Atheisticall Diotrephes . Such as these were they , who in the times of Constantius the emperor , poisoned the world with Arrianisme , & in the times of S. Cyprian provoked persecutions against the Church ; and in the times of Israel ensnared the tenne Tribes till they were utterly destroied , and blinded the two Tribes till they were led away captive by the Babylonians : so horrid are the consequences of taking away the Gospell of Christ from him , and making it the Rod not of his strength , but of our owne pride or passion . Wee must therefore alwayes remember that the Gospell is Christs owne , and that will encourage us to speake it as we ought to speake . First , with authoritie and boldnesse , without silence or connivence at the sinnes of men . Though in our private and personall relations we are to shew all modestie , humilitie , and lowlinesse of carriage towards all men , yet in our masters businesses , wee must not respect the persons , nor bee daunted at the faces of men ; Paul a prisoner was not affraid to preach of righteousnesse and temperance , and judgement to come before a corrupt and lascivious Prince , though it made him tremble . Secondly , with wisedome ; as a Scribe instructed to the kingdome of heaven . This was Saint Pauls care to worke as a wise master-builder : When Christs enemies watched him to picke something out of his mouth , wherby they might accuse him , wee finde so much depth of wisedome in the answeres and behaviours of Christ , as utterly disappointed them of their expectations , and strooke them with such amazement that they never durst aske him questions more : So should wee endeavour to behave our selves in such manner as that our ministerie may not be blamed , nor the truth of God exposed to censure or disadvantages : for sacred truthes may bee sometimes either so unseasonably , or so indigestedly , and uncoherently delivered , as may rather open than stop the mouthes of gain-sayers , and sooner discredit the truth than convert the adversary . The Apostle saith that we are to make a difference to save some with compassion , others with feare . This is to speake a word in due season , and as our Saviour did , to speake as men are able to heare ; to presse the Word upon the conscience with such seasonable and sutable enforcements as may bee most likely to convince those judgements , and to allure those affections which we have to doe withall . It is not knowledge in the generall , but the right use thereof , and wise application unto particulars which winneth soules . The tongue of the wise useth knowledge aright . This is that heavenly Craft wherewith the Apostle caught the Corinthians as it were by guile : such Art he useth towards the Philosophers of Athens , not exasperating men who were heady and confident of their owne rules , but seeming rather to make up the defects which themselves in the inscription of their Altar confessed , and to reveale that very God unto them , whom they worshipped , but did not know . Therefore wee finde him there honouring their owne learning , and out of that disputing for a resurrection , and against idolatry , to shew that Christian Religion was no way against that learning or rectified reason which they seemed to professe . The like art hee used towards king Agrippa , first presuming of his knowledge and credit which he gave to the Prophets , and then meeting and setting on his inclinable disposition to embrace the Gospell ; like the wisedome of the servants of Benhadad unto Ahab , They did diligently observe whether any thing would come from him , and did hastily catch it ; and they said , Thy Brother Benhadad . And the like wisedome he used every where , hee denied himselfe his owne libertie , and made himselfe a servant unto all ; to the Jew as a Jew , to the Greeke as a Greeke , to the weake as weake , and all things to all , that by all meanes he might save some , and so further the Gospell . One while he used Circumcision that he might thereby gaine the weake Jewes , another while hee forbade Circumcision , that he might not misguide the converted Gentiles , nor give place by subjection unto false brethren . Who is weake , saith he , and I am not weake ? who is offended , and I burne not ? His care of mens soules made him take upon him every mans affection , and accommodate himselfe unto every mans temper ; that hee might not offend the weake , nor exasperate the mightie , nor dis-hearten the beginner , nor affright those which were without from comming in , but be All unto All for their salvation . The same love is due unto all , but the same method of cure is not requisite for all : With some Love travelleth in paine , with others it rejoyceth in hope , some it laboureth to edifie , and others it fear●th to offend ; unto the weake it stoopeth , unto the strong it raiseth it selfe ; to some it is compassionate , to others severe , to none an enemy , to all a mother . But all this it doth non mentiendo , sed compatiendo , not by belying the truth , but by pitying the sinner . It is not the wisedome of the flesh , nor to bee learned of men . The Scripture alone is able to make the man of God wise unto the worke of Salvation . Thirdly , with meeknesse , for that is the childe of wisedome ; Who is a wise man , saith Saint Iames , let him shew out of a good conversation his workes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with meeknesse of wisedome , and againe , the wisedome which is from above is pure , peaceable , gentle , easie to be intreated , full of mercie . The Gospell is Christs Gospell , and it must be preached with Christs spirit , which was very meeke and lowly ; When the Disciples would have called for fire from heaven upon the Samaritanes for their indignitie done unto Christ , hee rebuked them in a milde and compassionate manner , Ye know not what spirit ye are of . A right Evangelicall Spirit is ever a meeke and a mercifull Spirit . If a man ( saith the Apostle ) be overtaken in a fault , ye which are spirituall restore such an one in the spirit of meekenesse : and againe , In meekenesse , saith the Apostle , instruct those that oppose themselves , if God peradventure will give them repentance to the acknowledging of the truth . Lastly , with faithfulnesse , in as much as the Gospell is none of ours , but Christs whose servants and stewards we are . Christ was faithfull , though hee were a Son over his owne house , and therefore might in reason have assum'd the more liberty to doe his owne will : much more doth it become us who are but his Officers , to be faithfull too , not to dissemble any thing which the estate and exigence of those soules committed to our charge shall require us to speake , not to adde , diminish , or deviate from our commission , preaching one Gospell in one place , and another in another ; but to deliver onely the Counsell of God , and to watch over the soules of men , as they that must give an account . Againe , since the Gospell is Christs owne Power , wee must all learne from thence two duties : first , to receive it as from him with the affections of subjects which have been bought by him , that is , first in hearing of the word to expect principally his voyce , and to seeke him speaking from heaven . This is the nature of Christs sheep , to turne away their eares from the voyce of strangers , and to heare him . Two things principally there are which discover the voice of Christ in the ministerie of the word : First , it is a spirituall and heavenly doctrine , full of purity , righteousnesse , and peace , touching the soule , with a kind of secret and magneticall vertue , whereby the thoughts , affections , conscience , and conversation are turned from their earthly center , and drawne up unto him as Eagles to a carcasse . Secondly , it is a powerfull , an edged , a piercing doctrine . If the word thou hearest speak unto thy conscience , if it search thy hart , if it discover thy lusts , if it make thy spirit burne within thee , if it cast thee upon thy face , and convince and judge thee for thy transgressions , if it bind up thy sores , and clense away thy corruptions , then it is certainly Christs word , and then it must bee received with such affections as becommeth the word of Christ. First , with Faith : if we conferre with flesh and bloud , we shall be apt ever to cavill against the truth ; For hee that rejecteth Christ , doth never receive his word . A fleshly heart cannot submit unto a heavenly Doctrine . Christ and his Apostles did every where endure the contradiction of sinners . But yet hee claimeth this honour over the consciences of men to over-rule their assents against all the mists , and sophisticall reasonings of the flesh . The Apostles themselves preached nothing but either by immediate commission from him , or out of the Law and the Prophets . But his usuall forme was , Verily I say unto you , noting that hee onely was unto the Church the Author and fountaine of all heavenly Doctrine , that unto him onely belongeth that authoritative and infallible Spirit which can command the subscription and assent of the conscience , that hee onely can say with boldnesse to the soule , as hee did to the Samaritan woman , Beleeve mee . And that therefore no authority either of men , or Churches , either Episcopall , Papall , or Synodicall can without open sacrilege usurpe power to over-rule the faith of men , or impose any immediate and Doctrinall necessity upon the conscience in any points which are not ultimately and distinctly resolv'd into the evident authority of Christ in his word . S. Paul himselfe durst not assume Dominion over the faith of men ; nor S. Peter neither suffer any Elders ( amongst whom hee reckoneth himselfe as an Elder also ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to over-rule , or prescribe unto the heritage of God. It is onely Christs word which the hearts of men must stoope and attend unto , and which they must mingle with faith that it may bee profitable unto them ; that is , they must let it into their hearts with this assurance , that it is not the breath of a man , but the message of Christ , who is true in all his threatnings , and faithfull in all his promises , and pure in all his precepts , that hee sendeth this ministerie abroad for the perfection of the Saints , & the edification of his Church , and therefore if they bee not hereby cleansed , and built up in his body , they doe as much as in them lieth make void the holy ordinance of God , which yet must never returne in vaine . The word of God doth effectually worke onely in those that beleeve . It worketh in hypocrites , and wicked hearers , ( according to the measure of that imperfect faith which they have ) but it worketh not effectually , that is , it doth not consummate nor accomplish any perfect worke but onely in those that beleeve ; in the rest it proves but an abortion , and withers in the blade . Secondly , a with love , and readinesse of minde , without despising or rejecting it . No man can bee saved who doth not receive the truth in love , who doth not receive it ( as the primitive Saints did ) with gladnesse , and readinesse of minde , as Eli , though from the hand of Samuel a Child , as David , though from the hand of Abigail a woman , as the Galatians , though from the hand of Paul , an infirme and persecuted Apostle . For herein is our homage to Christ the more apparent , when we suffer a little childe to lead us . Thirdly , b with meeknesse and submission of heart , reverencing and yeelding unto it in all things . Wresting , shifting , evading , perverting the word is as great an indignity unto Christ , as altering , interlining , or rasing a patent which the King hath drawen with his owne royall hand , is an offence against him . Patience and effectuall obedience even in affliction , is an argument that a man esteemes the word to bee indeed Gods owne word , and so receives it . Hee onely who putteth off the old man , the corrupt deceitfull lusts of his former conversation , and is renewed in the Spirit of his minde , is the man that hath heard , and been taught by Christ , that hath received the Truth in him . Againe , in as much as the Gospell is the Rod of Christs owne strength , or the instrument of his arme ( who hath beleeved our report and to whom is the arme of the Lord revealed ) and the instrument is no further operative or effectuall than according to the measure of that impressed vertue which it receiveth from the superior cause : therefore wee should learne alwayes to repaire unto Christ for the successe of his word . For he onely is the teacher of mens hearts , and the author of their faith . To him onely it belongeth to call men out of their graves , and to quicken whom hee will. Wee have nothing but the ministerie , he keepeth the power in his own hands , that men might learne to waite upon him , and to have to doe with him , who onely can send a blessing with his word , and teach his people to profit thereby . Another ground of the power of the word is , that it is sent from God. The Lord shall send forth the Rod of thy strength . From which particular likewise wee may note some usefull observations , as , First , that Gods appointment and ordination is that which gives being , life , majesty , and successe to his owne word , authority , boldnesse , and protection to his servants . When hee sendeth his word hee will make it prosper . When Moses disputed against his going down into Egypt to deliver his brethren , sometimes alleaging his owne unfitnesse and infirmity , sometimes the unbeliefe of the people , this was still the warrant with which God encouraged him , I will bee with thee , I have sent thee , doe not I make mans mouth ? I will bee with thy mouth and teach thee what thou shalt say . I was no Prophet , neither was I a Prophets Sonne ( saith Amos ) but I was an heardsman & a gatherer of sycamore fruit : And the Lord tooke me as I followed the flock , and said unto mee , Goe , prophecie unto my people Israel . And this made him peremptory in his office to prophecie against the idolatry of the Kings Court , and against the flattery of the Priest of Bethel . And this made the Apostles bold , though otherwise unlearned and ignorant men , to stand against the learned councill of Priests and Doctors of the Law , Wee ought to obey God rather than men . Vpon which , Grave was the advice of Gamaliel ; If this counsell or worke bee of men , it will come to nought ; But if it bee of God , yee cannot overthrow it , lest haply yee bee found even to fight against God. For to withstand the power or progresse of the Gospell , is to set a mans face against God himselfe . Secondly , in as much as the Gospell is sent forth by God , that is , revealed and published out of Sion , wee may observe , That Evangelicall learning came not into the world by humane discovery or observation , but it is utterly above the compasse of all reason or naturall disquisition , neither men nor Angels ever knew it but by divine revelation . And therfore the Apostle every where calleth it a Mystery , a great and a hidden Mystery , which was kept secret since the world began . There is a Naturall Theologie , without the world , gathered out of the workes of God , out of the resolution of causes and effects into their first originals , and out of the Law of nature written in the heart . But there is no naturall Christianity . Nature is so farre from finding it out by her owne inquiries , that shee cannot yeeld unto it when it is revealed without a Spirit of faith to assist it . The Iewes stumbled at it as dishonorable to their Law , and the Gentiles derided it , as absurd in their Philosophy ; It was a Hidden and secret wisedome , the execution and publication whereof was committed onely to Christ. In God it was an Eternall Gospell , for Christ was a lambe slaine from before the foundations of the world , namely in the predeterminate counsell & decree of his father ; but revealed it was not till the dispensation of the fulnesse of time , wherein he gathered together in one all things in Christ. The purpose and ordination of it was eternall , but the preaching and manifestation of it reserved untill the time of Christs solemne inauguration into his Kingdome , and of the obstinacy of the Iewes , upon whose defection the Gentiles were called in . Which might teach us to adore the unsearchablenesse of Gods judgements unto former ages of the world , whom hee suffered to walke in their owne wayes , and to live in times of utter ignorance , destitute of any knowledge of the Gospell , or of any naturall parts , or abilities to finde it out . For if these things bee true : First , that without the knowledge of Christ there is no salvation . This is eternall life to know thee and him whom thou hast sent Iesus Christ. By his knowledge shall my righteous servant justifye many . Secondly , that Christ cannot bee knowen by naturall , but Evangelicall and revealed light . The naturall man cannot know the things of the Spirit of God , because they are spiritually discerend . The light shined in darknesse , and the darknesse was so thick and fixed that it did not let in the light nor apprehend it . Thirdly , that this light was at the first sent onely unto the Iewes , as to the first borne-people , ( excepting onely some particular extraordinary dispensations and priviledges to some few first fruits and preludes of the Gentiles . ) He sheweth his word unto Iacob , his statutes and his judgements unto Israel . Hee hath not dealt so with any nation . Hee hath not afforded the meanes of salvation ordinarily unto any other people ; the world by wisedome knew him not . Fourthly , that this severall dispensation toward one and other , the giving of saving knowledge to one people , and with-holding it from others , was not grounded upon any preceding differences and dispositions thereunto in the people , but onely in the Love of God. The Lord thy God hath chosen thee to bee a speciall people unto himselfe , above all people that are upon the face of the earth . The Lord did not set his love upon you nor choose you because yee were more in number than any people ( for ye were the fewest of all people ) but because the Lord loved you , &c. The Lord thy God giveth thee not this good land to possesse it for thy righteousnesse , for you art a stiffe-necked people . Your Fathers dwelt on the other side of the flood mold time , and they served other gods . There was no difference betweene them and the Gentiles from whom I gathered them . Fiftly , that the Gospell was hidden from others in God , his owne will and counsell was the cause of it . Hee forbad men to goe into the cities of the Gentiles , neither were they to goe unto them without a speciall gift , and commission . The same Beneplacitum was the reason of revealing it to some , and of hiding it from others ; Even so ô father , for so it seemed good in thy sight . If all these particulars bee true , needs must we both admire the inscrutablenesse of Gods judgments towards the Gentiles of old , ( for no humane presumptions are a fit measure of the wayes and severities of God towards sinners . ) And also everlastingly adore his Compassions towards us , whom hee hath reserved for these times of light , and , out of the alone unsearchable riches of his grace , hath together with principalities and powers in heavenly places , made us to see what is the fellowship of that great mysterie which from the beginning of the world was hidden in himselfe . Thirdly , in that the Lord doth send forth the Gospell of Christ out of Sion into the world , wee may further observe that the Gospell is a Message , and an invitation from heaven unto men . For , for that end was it sent that thereby men might bee invited and perswaded to salvation . The Lord sendeth his Sonne up and down , carrieth him from place to place ; he is set forth before mens eyes , he comes , and stands , and calls , & knocks at their doores , and beseecheth them to bee reconciled . Hee setteth his word before us , at our doores , and in our mouths and eares . He hath not erected any standing sanctuary or city of refuge for men to fly for their salvations unto , but hath appointed Ambassadors , to carry this treasure unto mens houses where hee inviteth them , and intreateth them , and requireth them , and commandeth them , and compelleth them to come into his feast of mercy . And this must needs bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an unsearchable riches of grace , for mercy , pardon , preferment , life , salvation to goe a begging , and sue for acceptance ; and very unsearchable likewise must needs bee the love of sinne , and madnesse of folly in wicked men , to trample upon such pearles , and to neglect so great salvation when it is tendered unto them . O what a heavy charge will it bee for men at the last day , to have the mercy of God , the humility of Christ , the entreaties of his Spirit , the proclamations of pardon , the approches of salvation , the dayes , the years , the ages of peace , the ministers of the word , the booke of God , the great Mysterie of Godlinesse , to rise up in judgement , and to testifie against their soules ? Lastly , in that the Gospell is sent from God , the Dispencers thereof must looke unto their mission , and not intrude upon so sacred a businesse before they are thereunto called by God. Now this call is twofold : Extraordinary by immediate instinct , and revelation from God , which is ever accompanied with immediate and infused gifts ( of this wee doe not now speake : ) And Ordinary , by imposition of hands , and Ecclesiasticall designation . Whereunto there are to concurre three things . First , an Act of Gods providence casting a man upon such a course of studies , and fashioning his minde unto such affections towards learning , and disposing of him in such Schooles and Colleges of the Prophets , as are congruons preparations , and were appointed for nurseries and seminaries of Gods Church . It is true many things fall under Gods providence , which are not within his allowance , and therefore it is no sufficient argument to conclude Gods consent or commission in this office , because his wisedome hath cast mee upon a collegiate education . But when therewithall , hee in whose hands the hearts of all men are as clay or wax , to bee moulded into such shapes as the counsell of his will shall order , hath bended the desires of my heart to serve him in his Church , and hath set the strongest delight of my minde upon those kindes of learning which are unto that service most proper and conducent ; when measuring either the good will of my heart , or the appliablenesse of my parts , by this , and other professions of learning , I can cleerly conclude that that measure and proportion which the Lord hath given mee is more suteable unto this , than other learned callings , I suppose , other qualifications herewith concurring , a man may safely from thence conclude , that God , who will have every man live in some profitable calling , doth not onely by his providence permit , but by his secret direction lead him unto that service , whereunto the measure of gifts which he hath conferred upon him are most suteable and proper . And therefore secondly , there is to bee respected in this Ordinary mission , the meet qualification of the person who shall bee ordained unto this ministerie : For if no Prince will send a mechanick from his loome , or his sheers , in an honorable Embassage to some other forraigne Prince , shall wee thinke that the Lord will send forth stupid and unprepared instruments about so great a worke as the perfecting of the Saints , and Edification of the Church ? It is registred for the perpetuall dishonor of that wicked King Ieroboam ( who made no other use of any Religion but as a secondary bye thing , to bee the supplement of policie ) that he made of the Lowest of the People , those who were really such as the Apostles were falsly esteemed to be , the scumme and offscouring of men , to bee Priests unto the Lord. Now the Qualities more directly and essentially belonging unto this office are these two ; Fidelitie and Abilitie . The things , saith the Apostle , which thou hast heard of amongst many witnesses , the same commit thou to Faithfull men , who shall bee able to teach others also . Wee are stewards of no meaner a gift than the Grace of God , and the Wisedome of God , that grace which by S. Peter is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a manifold Grace ; and that wisedome which by S. Paul is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the manifold wisedome of God. Wee are the depositaries and dispencers of the most pretious treasures which were ever opened unto the Sonnes of men , the incorruptible and precious bloud of Christ , the exceeding great and pretious promises of the Gospell , the word of the Grace of God and of the unsearchable riches of Christ. Now it is required of stewards that a man bee found faithfull , that hee defraud not Christ of his purchase , which is the soules of men , nor men of their price and priviledge , which is the bloud of Christ ; that hee neither favour the sinnes of men , nor dissemble the truth of God ; that hee watch , because hee is a seer , that hee speake , because he is an oracle , that hee feed because hee is a shepheard , that hee labour because hee is a husband-man , that hee bee tender because hee is a mother , that hee bee carefull , because is a father , that hee bee faithfull , because he is a servant to God and his Church , in one word that he bee instant in season and out of season , to exhort , rebuke , instruct , to doe the worke of an Evangelist , to accomplish and make full proofe of his ministery because he hath an account to make , because hee hath the presence of Christ to assist him , the promises of Christ to reward him , the example of Christ , his Apostles , Prophets , Evangelists , Bishops and Martyrs of the purest time , who have now their palmes in their hands , to encourage him . a It was Christs custome to enter into their Synagogues on the Sabbath-dayes , and to read and expound the Scriptures , to the people . b It was S. Pauls manner to reason in the Synagogues , and to open the Scriptures on the Sabbath dayes . (c) Vpon Sunday saith Iustin Martyr , All the Christians that are in the cities or countries about meete together , and after some Commentaries of the Apostles , and writings of the Prophets have been read , the Senior or President doth by a Sermon exhort the people , and admonish them to the imitation and practice of those divine truths which they had heard read unto them . d And S. Austen telleth us of Ambrose , that hee heard him rightly handling the word of God unto the people every Lords day . Yea it should seeme by the Homilies of S. Chrysostome that hee did oftentimes preach daily unto the people , and therefore wee frequently meete with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yesterday this and this I taught you . e And Origen intimateth this frequency of expounding the Scriptures in his time , if , saith hee , you come frequently unto the Church of God , and there attend unto the sacred Scriptures and to the explication of those heavenly commandements , thy soule will be strengthened , as thy body with food . And f our Church in her Ecclesiasticall Constitutions hath provided for the continuance of so faithfull and pious a custome , injoining every allowed Preacher to have a Sermon every Sunday in the yeare , and in the afternoone besides to spend halfe an houre in Catechizing the yonger and ruder sort in the Principles of Christian Religion . The neglect of which most necessary dutie no man can more bewaile , nor more urge the necessity thereof , than those who looking abroad into the world , have experience of more thick and palpable darknesse in the mindes of men , concerning those absolutely necessary Doctrines of the passion , merits , and redemption of Christ and of faith in them , than men who have not with their owne eyes observed it can almost beleeve . And that too in such places where Sermons have been very frequently preached . I will close this point with the as●ertion and profession of Holy Austen . g Nothing , saith he , is in this life more pleasant and ●asie than the life of a Bishop or Minister if it be perfunctorily and flatteringly executed , but then in Gods sight nihil turpius , miserius , damnabilius , and it was his profession , h that hee was never absent from his Episcopall service and attendance , upon any licentious and assumed liberty , but onely upon some other necessary service of the Church . Touching the abilitie required in the discharge of this great office , there are ( as I conceive ) two speciall branches thereunto belonging . First , Learning for the right information of the consciences of men , that men may not pervert the Scripture . Secondly , Wisedome or spirituall prudence for seasonable application of the truth to particular circumstances , which is that which maketh a wise builder . For this latter , it being so various , (i) according to those infinite varieties of particular cases and conditions , which are hardly reducible unto generall rules , I cannot here speake , but referre the Reader to the grave & pious counsels of those k holy men who have given some directions herein . For the other , two great workes there are which belong to this high calling . Instruction of the Scholer , & Conviction of the Adversarie . Vnto the perfection of which two services , when wee duly consider how many different parts of learning are requisite , as knowledge of the l tongues , for the better understanding of the holy Scriptures by their originall idiome and emphasis ; of the arts , to observe the connexion , and argumentation , and method of them ; of ancient customes , Histories , and antiquities of the Babylonians , Persians , Greeks and Romanes , without insight whereinto the full meaning of many passages of holy Scripture cannot bee cleerly apprehended ; of Schoole learning , for discovering & repelling the subtilty of the adversaries , a thing required in a Rhetorician by Aristotle and Quintilian , insomuch a that Iulian the Apostate complained of the Christians , that they used the weapons of the Gentiles against them , and threfore interdicted them the use of Schooles of learning ; b Lastly , of Histories and Antiquities of the Church , that wee may observe the succession of the Professors , and Doctrines hereof , the originals and sproutings of heresie therein , the better to answere the reproaches of our insolent adversaries , who lay innovation to our charge . I say , when wee duly consider these particulars , wee cannot sufficiently admire , nor detest the saucinesse of those bold intruders , who when they have themselves need to bee taught what are the first Principles of the Oracles of God , become teachers of the ignorant before themselves have been Disciples of the learned , and , before either maturity of years , or any severe progresse of studies have prepared them , boldly leape , some from their manuall trades , many from their grammar and logick rudiments , into this sacred and dreadfull office , unto which heretofore the most learned and pious men have trembled to approach . To these men I can give no better advice than that which Tully once gave unto Aristoxenus a musitian , who would needs venture upon Philosophicall difficulties , and out of the principles of his art determine the nature of a humane soule , Haec magistro relinquat Aristoteli , canere ipse doceat . Let them spend their time in the worke which best befits them , and leave great matters unto abler men . Thirdly and lastly , unto this call is requisite the * imposition of hands , and the authoritative act of the Church ordaining and setting apart , and deriving actuall power upon such men , of whose fidelity and ability they have sufficient evidence ( for hands are not to bee laid suddenly on any man ) to preach the word , and to administer the Sacraments , and to doe all those ministeriall acts , upon which the edification of the people of Christ doth depend . I have now done with the first of Christs regalities in the Text , which was the Scepter of his Kingdome . Now to speake a word of the second , which is Solium , the Throne of his Kingdome . The Lord shall send the Rod of thy strength out of Sion . Which notes unto us : First , that the Church of the Iewes was the chiefe originall , Metropolitan Church of all others . Therefore our Savior chargeth his Disciples to Tarry in the City of Ierusalem , till they should bee indued with power from on high . The Apostle saith that they had the advantage or precedence and excellencie above other people , because unto them were committed the Oracles of God. To them did pertaine the Adoption , and the glory , and the covenants , and the giving of the Law , and the service of God , and the promises . Of them was Christ after the flesh . All the Fathers , Patriarchs , Prophets , Apostles , and writers of the Holy Scriptures were of them . There is no Church can shew such Priviledges , nor produce such authentique records for her precedency as the Church of the Iewes . Therefore they are called by an excellency Gods a first-borne , and b the first fruits of the creatures , they are called The c Children of the Kingdome , whereas others were at first d Dogs , and e strangers . Their f Titles , Sion , Hierusalem , Israel , are used as proper names to expresse the whole Church of God by , though amongst the Gentiles . Christ Iesus , though hee came as a Savior unto All , yet hee was sent to bee a Prophet and a Preacher onely unto them . Therefore the Apostle calleth him g the Minister of the Circumcision , that is , of the Iewes , and hee saith , h I am not sent but unto the lost sheepe of the house of Israel . And when hee gave his Apostles their first commission , i he sent them onely into the Cities of the Iewes ; the k Gentiles were incorporated into them , were brought in upon their rejection , and refusall of the Gospell , l tooke the Christians of Iudea for their patterne in their profession ; from m that Church were Rules and constitutions sent abroad into other Churches , as binding and necessary things . To n that Church the Churches of the Gentiles were debtors , as having been made partakers of their spirituall things ; and though they bee now a rejected people ▪ yet o when the fulnesse of the Gentiles is come in , Israel shall be gathered againe , and made a glorious Church . And in the meane time their dispersion tended unto the conversion of the Gentiles . For though they were enemies to the faith of Christians , p yet they did beare witnesse unto those Scriptures , out of which the Christians did prove their faith . And there is no greater evidence in a cause than the affirmative testimony of that man who is an enemie to the cause . If the Church of Rome had such evidences as these out of the booke of God , to prove their usurped primacie by , how proud and intolerable would they be in boasting thereof , and obtruding it unto others , who are now so confident upon farre slenderer grounds ? And from hence we may learne to take heed of the sinnes of that people , which were principally the rejecting of the corner stone , and the putting off the Gospell of Christ away from them , as every obstinate and unbeleeving sinner doth from himselfe . This is that which hath made them of all nations the most hated , and the most forsaken , and hath brought wrath to the uttermost upon them , because when Christ came unto his owne they received him not . Because of unbeliefe they were broken off , saith the Apostle , and thou standest by faith ; be not high-minded , but feare , for if God spared not the naturall branches , take heed lest he also spare not thee . And we should likewise learne to pray for the fulnesse of the Gentiles , and for the restoring of this people unto their honour and originall priviledges againe ; for we are their debtors ; we entred upon the promises which were made to them ; and therefore good reason we have to doe for them now , as they did for us before : We have a little sister , or rather an elder sister , and shee hath no brests , the oracles and ordinances of God are taken from her ; What shall wee doe for our sister in the day when shee shall be spoken for ? Cant. 8.8 . Secondly , this notes unto us the calling of the Gentiles into the fellowship of the same mystery which was first preached unto the Iewes , that they might be the daughters of this mother Church , that they may take hold of the skirt of the Iew , and say , We will go with you , for we have heard that God is with you . The Church of Ierusalem was set up as a beacon , or an ensigne , or a publike sanctuary to which the nations should flie , as doves to their windowes . Of this merciful purpose some evidences and declarations the Lord gave before in Rahab , Iob , Ninive , the Wise-men , and others , who were the preludes and first fruits of the Gentiles unto God : and did after fully manifest the same in his unlimited commission to his Apostles , Goe preach the Gospell unto every creature . And now alas , what were we that God should bring us hitherto ? Saint Paul saith that we were filled with all unrighteousnesse ; that we did neither understand God , nor seeke after him . A●l our faculties were full of sinne , and the fulnesse of all sinne was in us ; we were ruled by no lawes but the course of the world , the Prince of the aire , and the lusts of the flesh , without God in this world , and without any hope for the world to come . Here vessels of lust and poyson , and fitted to be hereafter vessels of destruction and misery . We were no nation , a foolish people , a people that sought not , nor inquired after God ; and yet his owne people hath he set by and called us to the knowledge of his love and mercie in Christ. And that , not as many other Gentiles are called , who heare of him indeed , and worship him , but have his doctrine corrupted and overturned with heresie , and his worship defiled with superstition and idolatry ; but hee hath for us purged his floore , and given unto us the wheat without the chaffe , he hath let the light of his glory to shine purely upon us onely in the face of Iesus Christ , without any humane supplements , or contributions . How should we praise him for it , and as wee have received Christ purely , so labour to walk worthily in him ? How should we runne to him that called us when we knew him not ? How should we set forward , and call upon one another , that we may flie like doves in companies unto the windowes of the Church ? How earnestly should wee contend for this truth , the custodie whereof he hath honoured us withall ? How should we renue our repentance , and remember our first workes , lest so excellent a priviledge be removed from us . There is no wrath that is wrath to the uttermost , but that which depriveth a people of the Gospell , and taketh away their Candlesticke from them . Thirdly , it notes unto us the difference of the two covenants , the one out of Sinai , and the other out of Sion . At first the Law proceeded out of Sinai , wherein though the end were merciful , yet the manner was terrible , and therfore the effect nothing but bondage ; but after it was sent out of Sion with the Spirit of grace , and adoption , observed with cheerefulnesse and libertie , as by those that know God will spare them , as a man spareth his childe that serveth him , for in my bond-slave I looke to the perfection of the worke , but in my son to the affection and disposition of the heart . Lastly , it notes unto us , that the seat of saving truth , the custodie of the promises , and Gospell of salvation , doth still belong unto Sion , to the Church of God. Out a of the Church there is no Gospell , and therefore out of the Church there is no salvation . The b Apostle saith of children which are borne out of the Church , that they are uncleane : unto the Church ( above all congregations of men ) belongeth this excellent priviledge to be the Treasurer of the riches of Christ , and c to hold forth the Word of life unto men . In which sense the Apostle saith , d that it is the pillar and the ground of truth ; not that which giveth being to the Church , for the Law must not faile nor perish ; nor that which giveth authoritie , imposeth a sense , canonizeth and maketh authenticall , is a judge or absolute determiner of the truth ; for in that sense the e Church is held up by the Word , and not that by it , for f the Church is built upon the foundation of the Prophets and Apostles , namely upon that fundamentall doctrine which they have laid : But g the Church is the depositary of the truth , that orbe out of which this glorious light shines forth , unto it appertaines the Covenants and the giving of the Law , and the service of God , and the promises . Her office and her honour it is to be the h Candlesticke which holdeth up the Word of truth , to set to her seale unto the evidence and excellencie thereof , i by her ministery , authority , consent , and countenance to conciliate respect thereunto in the mindes of aliens , and to confirme it in the mindes of beleevers , k to fasten the nailes and points thereof , like masters of the assemblies under one principall Shepherd , which is Christ , in the hearts of men ; not to dishonour it by their usurped authority above it ( for by that meanes all controversies of religions , are turned not into contentions of doctrine , that that may be rested in , which doth appeare to have in it most intrinsecall majestie , spiritualnesse , and evidence ; but into factions and emulations of men , that that sect may bee rested in , who can with most impudence and ostentation arrogate an usurped authority to themselves ) but by their willing submission thereunto to credit it in the affections of men , and to establish others in the love and obedience thereunto ; for the authoritie of the Church is not l Autoritas jurisdictionis , an authority of jurisdiction above the Scriptures : but onely Autoritas muneris , an authoritie of dispensation and of trust , to proclaime , exhibite , present the truth of God unto the people , m to point to the starre , which is directed unto by the finger , but is seene by the evidence of its owne light . n To hold forth , as a o pasquill or pillar that Law , and Proclamation of Christ , the contents whereof we discover out of it selfe . In one word , that place sheweth the duty of the Church to preserve knowledge , and to shew forth the truth of sacred Scriptures out of themselves ; but not any infallibilitie in it selfe , or authority over others , to binde their consciences to assent unto such expositions of Scripture , as derive not their evidence from the harmonie and analogie of the Scriptures themselves , but only from Ipse dixit , because the Church hath spoken it . To conclude this point , we are to note for the cleere understanding of the office of the Church concerning the holy Scriptures : First , that some things therein are p Hard to be understood , as Saint Peter speakes , either by reason of their allegoricall and figurative expressions , as the visions of Ezekiel , Daniel , Zechary , &c. or by reason of the obscure and strange connexion of one part with another , or of the dependance thereof upon forren learning , or the like ; but then we must note that the knowledge of such things as these , are not of absolute necessitie unto salvation , for though the perverting of hard places be damnable ( as Saint Peter telleth us ) yet that ignorance of them which groweth out of their owne obscurity , and not out of our neglect , is not damnable . Secondly , some things have evidence enough in the termes that expresse them , but yet are Hard to be beleeved , by reason of the supernaturall quality of them . As when we say that Christ was the Sonne of a Virgin , or that he died and rose againe , there is no difficultie in the sense of these things , it is easily understood what he that affirmeth them doth meane by them . All the difficultie is to bring the minde to give assent unto them . Thirdly , some things though easie in their sense to be understood , and it may be easie likewise in their nature to be beleeved , are yet Hard to be obeyed and practised , as repentance , and forsaking of sinne , &c. Now according unto these differences wee may conceive of the office and power which the Church hath in matters of holy Scripture . First , for hard places in regard of the sense and meaning of the place , it is the dutie of the Church to open them to Gods people with modestie , and moderation ; and a therein God alloweth the learned a Christian libertie , with submission of their opinions alwayes to the spirits of the Prophets , so long as they doe therein nothing contrary to the Analogie of faith , to the generall peace , and unity of the Church , to the rules of charitie , pietie , loyaltie ▪ and sobrietie ; to abound in their owne sense , and to declare , for the further edifying of the Church , what they conceive to be in such difficult places principally intended . And further than this no Church nor person can goe ; for if unto any man or chaire there were annexed an infallible spirit , enabling him to give such a cleere and indubitate exposition of all holy Scriptures , as should leave no inevidence in the Text , nor hesitancie in the mindes of men ; how comes it to passe that hitherto so many difficulties remaine , wherein even our Adversaries amongst themselves doe give severall conjectures and explications , and how can that man , to whom so excellent a gift of infallibilitie is bestowed , cleere himselfe of envie , and abuse of the grace of God , who maketh not use thereof to expound the Scriptures , and to compose those differences thereabouts , which doe so much perplex the world ? Secondly , for those places which in their meaning are easie to be understood , but in their excellent and high nature hard to be beleeved ( as all Articles of faith , and things of absolute necessitie are in their termes b perspicuous , but in their heavenly nature unevident unto humane reason ) the office of the Church is not to binde mens consciences to beleeve these truths upon her authoritie , for wee have not dominion over the faith of men , neither are we lords in Christs flock ; and how shal any scrupulous minde , which is desirous to boult things to the bran , be secure of the power which the Church in this case arrogates , or have any certaintie that this society of men must be beleeved in their religion , who will allow the same honor to no society of men but thēselves ? But in this case the office of the Church is , both to labour by al good means to evidence the credibility of the things which are to be beleeved , to discover unto men those essentiall and intimate beauties of the Gospel , which to spirituall mindes and hearts raised to such a proportionable pitch of capacitie as are suteable to the excellency of their natures , are apt to evidence and notifie themselves , and also to labour to take men off from dependance on their owne reason or corrupted judgement , to worke in their heart an experience of the Spirit of grace , and an obedience to those holy truths which they already assent unto ; with which preparations and perswasions , the heart being possessed , will in due time come to observe more cleerely , by that spirituall eye , the evidence of those things which were at first so difficult ; so then the Act of the Church is in matters of faith an act of introduction and guidance , but that which begetteth the infallible and unquestionable assent of faith is that spirituall taste , relish , and experience of the heavenly sweetnesse of divine doctrine , which , by the ministery of the Church , accompanied with the speciall concurrence of almighty God therewithall , is wrought in the heart ; for it is only the Spirit of God which writeth the Law in mens hearts , which searcheth the things of God , and which maketh us to know them . Thirdly , for those places which are difficult , rather to be obeyed than to be understood : The worke of the Church is to enforce upon the conscience the necessitie of them , to perswade , rebuke , exhort , encourage with all authority . Which should teach us all to love the Church of Christ , and to pray for the peace and prosperity of the walls of Sion , for the purity , spiritualnesse , power and countenance of the Word therein , which is able to hold up its owne honour in the minds of men , if it be but faithfully published ; we should therefore studie to maintaine , to credit , to promote the Gospell , to encourage truth , discountenance errour , to stand in the gap against all the stratagems and advantages of the enemies thereof , and to hold the candlestick fast amongst us , to buy the truth , and sell it not , betray it not , forsake it not , temper it not , misguize it not . This is to be a pillar , & to put the shoulder under the Gospell of Christ. And surely though the Papists boast of the word and name of the Church ( as none more apt to justifie and brag of their sobrietie than those whom the wine hath overtaken ) yet the plaine truth is , they have farre lesse of the nature thereof , than any other Churches , because farre lesse of the pure service and ministration thereof , for in stead of holding forth the Word of life , they pull it downe , denying unto the people of Christ the use of his Gospell , dimidiating the use of his Sacrament , breeding them up in an ignorant worship , to begge they know not what , in all points disgracing the Word of truth , and robbing it of its certaintie , sufficiencie , perspicuitie , authoritie , purity , energie in the minds of men . And this is certain , the more any set themselves against the light and generall knowledge of the Word of truth , the lesse of the nature of the Church they have in them , what-ever ostentations they may make of the name thereof . The last thing observed in this second verse amongst the regalities of Christ , was Imperium , his rule and government in his Church by his holy Word , maugre all the attempts and machinations of the enemies thereof against it : Rule thou in the middest of thine enemies , that is , Thou shalt rule safely , securely , undisturbedly , without danger , feare , or hazard , from the enemies round about ; their counsels shall be infatuated , their purposes shall vanish , their decrees shall not stand , their c persecutions shall but sow the bloud of Christ , and the ashes of Christians the thicker , they shall see it , and gnash with their teeth , and gnaw their tongues , and be horribly amazed at the emulation and triumph of a Christians sufferings over the malice and wrath of men . The kingdome of Christ is two-fold ; His kingdome of glory , of which there shall be no end , when hee shall rule over his enemies , and tread them under his feet : and his kingdome of grace , whereby hee ruleth amongst his enemies , by the scepter of his Word . And this is the kingdome here spoken of ; noting unto us , that Christ will have a Church and people gathered unto him by the preaching of his Gospell on the earth , maugre all the malice , power , or policie of all his enemies . Never was Satan so loose , never heresie and darknesse so thicke , never persecution so prevalent , never the taile of the Dragon so long , as to sweepe away all the Starres of heaven , or to devoure the remnant of the womans seed . The gates of hell , all the policie , power and machinations of the kingdome of darknesse , shall never root out the Vine which the Father hath planted , nor prevaile against the body of Christ. His Gospell must be preached till the worlds end , and till then he will be with it to give it successe . Though the Kings of the earth stand up , and the Rulers gather together against the Lord and his Christ , yet they imagine but a vaine thing , and hee that sitteth in heaven shall laugh them to scorne . The grounds of the certainetie and perpetuitie of Christs Evangelicall Kingdome is not the nature of the Church in it selfe consider'd , either in the whole or parts ; for Adam and Evah were a Church at first , a people that were under the law of obedience , and worship of God , and yet they fell away from that excellent condition . And the Prophet tels us , that except the Lord had left a very small remnant , the Church had beene all as Sodom , and like to Gomorrah . But the grounds hereof are ; First , The Decree , ordination , and appointment of God , Psal. 2.7 . Acts 10.42 . Hebr. 3.2 . and wee know what ever men project , the counsell of the Lord must stand . Secondly , Gods Gift unto Christ , Aske of mee , and I wil give thee the heathen for thine inheritance , &c. Ps. 2.8 . Thine they were , and thou gavest them me , Ioh. 17.6 . My Father which gave them me is greater than all , and none is able to plucke them out of my Fathers hand , Ioh. 10.29 . Thirdly , Gods Oath , which is the Seale of his irreversible decree , and Covenant with Christ. Once have I sworne by my holinesse , that I will not lye unto David ; His seede shall endure for ever , and his Throne as the Sunne before me , Psal. 89.35 , 36. Fourthly , Christs owne Purchase and price which he paied for it . The Apostle saith , Christ died not in vaine , and the vertue of his bloud lasteth to the end of the world ; for as his bloud was shed from the beginning of the world in regard of Gods Decree , so doth it continue to the end , in regard of its owne merit and efficacie ; so long as hee sitteth at the right hand of God , which must be till the time of the restitution of all things , the merit of his bloud shall worke amongst men . Fifthly , Christs owne Power , to keepe inviolable the proprietie he hath gotten , My sheepe heare my voyce , and I give unto them eternall life , and they shall never perish , neither shall any man plucke them out of my hand , Ioh. 10.27 , 28. Sixthly , the Fathers Command unto his Son , This is the Fathers will , that of all which he hath given me I should lose nothing , &c. Ioh. 6.39 . Seventhly , Christs Love and Care. The Church is his Spouse , under his Coverture and protection , and therefore as hee hath power and office , so hee hath delight to preserve it still . His Love is better able to helpe , than the malice of the enemy is to hurt . Eighthly , Christs Intercession , which is not for the world , but for those whom God hath given him out of the world , and those he demandeth of his Father ( who heareth him alwayes ) in the verture of that Covenant which betweene them was ratified , on Gods part by a Promise and Oath , and on Christs part by a Merit and Purchase . Now Christs Intercession shall last till his returning to judge the world , and therefore still he must have a Church , for whom to intercede . Lastly , Christs owne Promise , to be with the preaching of his Gospell ; that is , to give it assistance and successe , for the gathering together and perfecting of the Saints unto the End of the world , Matth. 28.20 . Here then may bee answered two great Questions : First , whether the Church may deficere , faile upon the earth or no ? To which I answere , That the Church may bee taken either mystically , spiritually , and universally . And in that sense it can never faile , but there must bee upon the earth a true Church of Christ , not onely certitudine eventus , by the certainety of the event , which is on all sides agreed ; but certitudine causa too , by a certaintie growing out of those irresistible causes upon which the being of the mysticall body of Christ on the earth dependeth . Or it may be considered particularly in the severall parts and places of the world where the Gospell is planted ; and hierarchically and politically , denoting a company of men , professing the faith of Christ , and reduc'd into a quiet , peaceable , composed and conspicuous governement ; and so wee affirme that there is no Church in the world so safe , but that it may deficere , faile , and be extinguished out of its place . The Church of the Jewes did , and after them any may . Else the Apostles argument even to the Roman Church it selfe ( which was then a famous Church throughout the world , and of that passage in the Apostle , Baronius makes a long boast ) were very weake , when à majori ad minus hee thus argueth , Be not high-minded but feare , for if God spared not the naturall branches , take heed lest he also spare not thee . Thus we finde the ten tribes in their apostacie , till they became Lo-ammi , to be no more a people ; and their brethren after fall in their condition , Wrath , saith the Apostle , is come to the uttermost upon them . And hee telleth us that the man of sinne , the Sonne of perdition , should be revealed by Apostacie , to note unto us that Antichrist was to be generated out of the corruption or falling away of some eminent Church , and that , by a mysterious and insensible declination . A second question which may be made is this , that since the Church doth not totally faile from off the earth , whether that which remaineth thereof be alwayes visible ? To which wee answere , That if wee take the Church for the spirituall and mysticall body of Christ : * which is indeed the House of God , so it is in a sort still invisible , because the qualities and principles which constitute a man in the body of Christ , as Faith , and the Spirit of Grace , are invisible things . Seene indeed they may be by an eye of Charitie , in their fruits , but not by an eye of certainety , in their owne infallible being . Secondly , if wee take the Church for a company of men professing the true Doctrine of Christ , wee answere , that take the men in themselves so truly professing , and impossible it is but their faith should shew it selfe in the fruits thereof , for the kingdome of Christ is in the heart like leaven which will manifest it selfe in the whole lumpe , and so we can in all even the worst ages of the Church , shew some who have witnessed the truth against that deluge of ignorance , errour , and idolatry , which had invaded the world , like gray haires here and there mingled on a blacke head ; as if you single out fire from the ashes , it will be seene by its owne evidence , though it may be so raked up that it is not observed . But then if we speake of these men in aggregato , as concurring to make up a distinct external body , or Church , so we say that the professors of the truth may be so few , and they persecuted , traduced , suppressed , cried downe , driven into the wildernesse , without any apparant , separated conspicuousnesse , and governement of its owne ( as in the time of Constantius the emperour the publike professors of the Divinitie of Christs person , against the damnable heresie of the Arrians were used ) as that in this sense we may justly denie the Church to have beene alwayes visible , that is , The few true professors of Christ in power and puritie to have had a free , open , uncontroled , distinct ecclesiasticall body of their owne , notoriously and in conspectu hominum different from that tyrannicall and pompous hierarchie under which they suffered : for though Christ rule , yet it is in the midst of his enemies , and the enemies may be so many , and Christs subjects in whom he rules so few , that the corne may be invisible for the abundance of weeds amongst which it growes , though in it selfe very apt to be seene . And this giveth a full answer to that Question , where Our Church was before the late Reformation began by Luther : for that Reformation did not new-make the Church , but purge it . And that it stood in need of purging , the Papists themselves were faine to confesse , and declare to the world in their Councell of Trent . Onely herein is the difference , The Councell pretended a Reformation in points of Discipline and manners , and wee made a Reformation in points of Doctrine too . When Christ purged the Temple of buyers and sellers , it was the same Temple after , which before . When a man separateth the wheate from the chaffe , it is the same corne which before . In these corrupter ages then the pure Professour of Christ , who denied not his faith did dwell where Satan had his seate . The members of Christ were amongst the Rulers of Antichrist . Wee are not another Church newly started up , but the same which before from the Apostles times held the common and necessarie grounds of Faith and Salvation , which grounds being in latter ages perverted and over-turned by Antichristianisme , have beene by valiant Champions for the faith of Christ therefrom vindicated , who have onely pruned the Lords Vine , and picked out the stones , and driven out the bores out of his Vineyard , but have not made either one or other new . Now this point that Christ ruleth in the midst of his enemies is ground of great confidence in his Church , in as much as shee subsisteth not upon any corruptible strength of her owne , but upon the Promise , decree , oath , power and love of God , things invincible by all the Powers of darkenesse . Let the enemies rage never so much , they cannot dis-throne Christ , nor extinguish his Gospell , for it is an everlasting Gospell . It is but as the comming forth of a Shepheard against a Lion , as the Prophet compareth it . For either Christ is unable to protect his people , and that is against Saint Iude , Hee is able to keepe you from falling , and to present you faultlesse , &c. or else he is unwilling , and that is against Saint Paul , This is the will of God , even your sanctification ; Or else both his Power and his will are suspended upon expectation of humane concurrence , or nullified and disappointed by us , and that is against the influence of his Grace , which giveth us both the will and the deed , against the mercie of his gracious promise : I will be mercifull to their unrighteousnesse , and their sinnes and their iniquities will I remember no more . I will heale their back-slidings , I will save them freely : against the immutabilitie of his Covenant and holy nature , I am God and not man , I change not , therefore the sonnes of Iacob are not destroied . Now besides this generall observation , the words afford some particular notes which I will but briefly touch . As first , That Christs kingdome in this world is Regnum Crucis , a Kingdome beset with enemies , of all other the most hated and opposed . They that submit unto it must resolve to be herein conformable to their head ; a Crosse was his Throne , and Thornes were his Crowne , and every one which will live godly must suffer persecution , and through many afflictions enter into his Masters Kingdome . Quod erat Christus , erimus Christiani . No marvell if the world hate the Church of Christ , for it hated him first . In his word he is resisted , disobeyed , belied , and , if it were possible , silenced and corrupted ; in his officers mocked and misused , in his subjects persecuted and reviled , in his Spirit thrust away and grieved ; in his worship neglected and polluted ; in all his wayes slandered and blasphemed . The Reasons of which strange entertainement of the Kingdome of Christ are , first , because it is a New Kingdome , which enters into the world by way of chalenge and dispossession of former lords , and therefore no wonder if it finde opposition . Secondly , it is an invisible , unconspicuous , unattended , desolate , and in appearance ignoble kingdome . It began in the forme of a servant , in the ignominie of a Crosse , none of the Princes of this world , none of the learned of this world to countenance or helpe set it up , but amongst them all , esteemed as an offensive and foolish thing . Thirdly , it is an universall kingdome , Nec parem patitur nec superiorem , Christ will admit of no Consorts or Corrivals in his Government . Body , and Soule , and Spirit , hee will have wholly and throughout unto himselfe . And this amongst others is given for the reason , why when Tiberius proposed Christ unto the Romane Senate with the priviledge of his owne suffrage , to be worshipped , they rejected him , because hee would be a God alone . If hee would exempt some of the earthly members from his subjection , let lust have the eye , or folly the eare , or violence the hand , or covetousnesse the heart , or any other evill affection share with him , he would be the easier tolerated ; but when he will be absolute , and nothing must remaine in our hearts but as his vassall ▪ to be spoiled , subdued , condemned , and crucified by him , if the whole state of sinne must bee ruined , and the body destroied , no wonder if the world cannot away with him . Fourthly , which is the Summe of all , It is a heavenly Kingdome , a spirituall Kingdome , My Kingdome is not of this world , and therefore no marvell if the divels of hell , and the lusts of the flesh doe set themselves against him . Note secondly , even there where Christs Throne and Kingdome is set up hee hath enemies . Satan hath his seate even where Christ dwelleth . Men may say they are Jewes , and are not , but of the Synagogue of Satan , and men may say they are Christians , and are not , but of the kingdome of Satan too . A Wenne in the body seemeth to belong unto the integrity of the whole , when indeed it is an enemie and thiefe therein . Ivie about a tree seemeth to embrace it with much affection , when indeed it doth but kill and choake it . Men may take upon them the profession of Christians , and like a Wenne bee skinned over with the same out-side which the true members have , may pretend much submission , worship , and ceremony unto him , and yet ( such is the hellish hypocrisie of the heart ) the same men may haply inwardly swell and rancle against the power of his truth and Spirit . * This people , saith the Lord , draw neere me with their mouth , and honour mee with their lips , but have removed their heart farre from me , and their feare towards mee is taught by the precepts of men . a In the Apostles times there were false brethren , and false teachers , who crept in , to spie out and betray the libertie of the Church , and privily to bring in damnable heresies , and to speake lies in hypocrisie , that is , under the pretext of devotion , and carnall humilitie , to corrupt the Doctrine of Christ , and under a forme of Godlinesse to denie the Power thereof . Therefore b Antichrist is called a Whore , because hee should seduce the Christian world with much expression of love , and creepe peaceably and by flatteries into the kingdome of Christ : of these severall enemies of Christ , under the profession of his name and worship , some are Christians but not in purity , as heretikes ; some not in unity , as schismatikes ; some not in sincerity , as hypocrites ; some not so much as in externall conformity , as evill workers : The heretike corrupteth Christ , the schismatike divideth him , the hypocrite mocketh him , the prophane person dishonoreth him , and all deny him . Let us then learne to look unto our hearts , for we may c slatter Christ , when we doe not love him ; we d may inquire and seeke early after him , and yet have no desire to finde him ; wee may come unto his schoole as untoward children , not for love of his Doctrine , but for feare of his rod ; we may call him husband , and yet bee wedded to our owne lusts ; we may be baptized in his name , so was e Simon Magus ; we may preach him , so did the f false brethren ; we may flocke after him , so g did the multitude who followed him not for his words or miracles , but for the loaves ; we may bow unto him , h so did his crucifiers ; wee may call upon his name , i so did the hypocrites that said , Lord , Lord , and yet did not enter into the kingdome of heaven ; we may confesse and beleeve him , k so doe the very divels in hell ; we may give him our lips , our eyes , our tongues , our knees , our hands , and yet still our kingdome , our throne , our hearts may bee Satans . And all this is to make him but a mock-king as the Jewes did , when indeed we crucifie him . Note thirdly , Christs Word and Spirit are stronger than all adverse opposition . This is his Glory that his kingdome commeth in unto him by way of Conquest , as Canaan unto Israel . Therefore at the very first erecting of his kingdome , when , in all presumption , it might most easily have beene crushed , he suffer'd his enemies to vent their utmost malice , and to glut themselves with the bloud of his people , that so it might appeare , that though they did fight against him , they l could not prevaile against him , but that his counsell should still stand and flourish , and should consume , and breake in pieces all the kingdomes which set themselves against it : that they all should be affraid of the Ensigne of the Gospell , and should fly from it . This jealousie of God for his Church may be seene , in frustrating the attempts , and pulling off the wheeles on which the projects which are cast against his Church doe move , as hee dealt with Pharaoh . Hee can dissolve the confederacies , shatter the counsels , cast a spirit of treachery , unfaithfulnesse , and mutinous affections into the hearts of his enemies , as hee did into the Midianites , and into the children of Ammon , Moab and Edom , when they gathered together against his people . He can infatuate their counsels , and make them the contrivers and artificers of their owne ruine , as we see in the consultation of Rehoboam with his young men , and of Ieroboam in his idolatrous policy , and of Haman in his gallowes . He can defeat their expectations , and disannull their decrees , and make his owne Counsell alone to stand . But when all this is done , this is onely to rule in spight of his enemies . But besides this , his Kingdome fetcheth his enemies under , and in some sort ruleth over their consciences , and striketh them to the ground ; maketh the divels in hell , the stoutest of all sinners to tremble , breaketh the rockes asunder , affrighteth , judgeth , sealeth , hardeneth , thresheth , revengeth the pride of men , and maketh them before-hand to taste the bitternesse of that damnation , which waketh over them , and commeth swiftly against them . Let us take heed then of being Christs enemies , in opposing the power and progresse of his word , the evidence and purity of his Spirit in the lives of men . It is but to make a combination to pull the Sunne out of heaven ; or for a wave to contend with a rocke ; for as the ruines of a house are broken on the things upon which they fall : so are the enemies of Christ , which gather together against his Church , and fall upon the rocke , at length ruined by their owne malice . Sampsons foxes were themselves burnt amongst the corne which they fired . The land brought forth corne the next yeere againe ( and it may be more plentifully by reason of that fire ) but the foxes never came up any more . Even so can the Lord deale with those enemies which waste and depopulate his Church , make them the authors of their owne utter confusion , and bring forth his Church with shouting , and with doubled graces . Who then is the man that desireth tranquillitie of life , and securitie against all evill ? Let him become a subject in this conquering kingdome , and cast himselfe under the banner and protection of Christ , and he cannot miscarrie . He that walketh uprightly , walketh surely . The Name of the Lord is a strong tower , the righteous flieth unto it and is safe . The Lord is a Sunne and a shield , a Fountaine of all good . Grace and Glorie will hee give , and no good thing will hee with-hold from them that walke uprightly : and a protection against all evill ; I will not be affraid of ten thousand of men , saith the Prophet David , that compasse me about . When there is no light , nor issue , nor in nature possibility of escape , he can open a doore of deliverance , to relieve his Church . As a man in the kings high-way is under the kings protection : so in Christs way we are under his protection . Let us then never repine at the miscarriages of the world , nor murmure against the wise proceedings of God in the severall dispensation towa●ds his Church on earth : when he punisheth , he doth it in measure , lesse than our sinnes deserved ; and when we search and try our wayes , and returne unto him , hee knoweth how to worke his owne glory in our deliverance . Those stones which are appointed for a glorious building are first under the saw , and the hammer , to be hewed and squared ; and those Christians in whom the Lord will take most delight , he usually thereunto fitteth by trials and extremities . Hee that is brought to tremble in himselfe , may with most confidence expect to rejoyce in God. Note fourthly , this is the honour of Christs kingdome to be a peaceable , quiet , and secure kingdome , not onely after the victory , but in the midst of enemies . This man , saith the Prophet of Christ , shall be the peace , when the Assyrian , the enemie , is in the land . Wee have peace in him , when wee have tribulation in the world . Christ saith of himselfe , I came not to send peace but a sword ; and yet the Apostle saith , That hee came , and preached peace to those which were afarre off , and to them which were neere . How shall these things be reconcil'd ? Surely as a man may say of a Rocke , Nothing more quiet , because it is never stirr'd , and yet nothing more unquiet , because it is ever assaulted : so wee may say of the Church , Nothing more peaceable , because it is established upon a Rocke , and yet nothing more unpeaceable , because that rocke is in the midst of seas , windes , enemies , persecutions . But yet still the Prophets Conclusion is certaine , The worke of righteousnesse is peace , and the effect of righteousnesse , quietnesse and assurance for ever . VERSE 3. Thy people shall be willing in the Day of thy Power , in the Beauties of Holinesse from the wombe of the morning : thou hast the dew of thy youth . THe Prophet before shewed the Raigne of Christ over his enemies ; hee now speaketh of his Raigne over his people , and describeth what manner of subjects or souldiers Christ should have . I will not trouble you with varietie of expositions ( occasioned by the many Metaphors , and different translations ) but give in a few words those which I conceive to be most literall and pertinent to the place . Thy people ] that is , those whom thou dost receive from thy Father , and , by setting up the standard and Ensigne of thy Gospell , gather to thy selfe . Shall be willing ] the word is willingnesses , that is , a people of great Willingnesse and Devotion , or ( as the originall word is elsewhere used , Psal. 119.108 . ) shall bee free will offerings unto thee . The Abstract being put for the Concrete , and the plurall for the singular , notes how exceeding forward and free they should be ; as the Lord to signifie that his people were most rebellious , saith , that they were Rebellion it selfe , Ezek. 2.8 . So then the meaning is , Thy people shall , with most readie and forward cheerefulnesse , devote , consecrate , and render up themselves to thy governement as a reasonable sacrifice , shall bee of a most liberall , free , noble , and unconstrained spirit in thy service , they shall bee Voluntaries in the warres of thy Kingdome . In the Day of Thy Power , or Of thine Armies ] by these words wee may understand two things , both of them aiming at the same generall sense : First , so as that [ Armies ] shall bee the same with [ Thy people ] before ; In the Day when thou shalt assemble thy Souldiers together , when thou shalt set up thine Ensignes for them to seeke unto , that is , when thou shalt cause the preaching of thy Gospell to sound like a Trumpet , that men may prepare themselves in armies to fight thy battels , then shall all thy people with great devotion and willingnesse gather themselves together under thy Colours , and freely devote themselves to thy militarie service . Secondly , so , as that by Power or Armies may bee meant the Meanes whereby this free and willing Devotion in Christs people is wrought : that is , when thou shalt send foorth the Rod of thy strength , when thou shalt command thy Apostles and Ministers to goe forth and fight against the kingdomes of Sinne and Satan , when thou shalt in the dispensation of thine Ordinances reveale thy Power and spirituall strength unto their Consciences , then shall they most willingly relinquish their former service , and wholly devote themselves unto thee , to fight under thy banners , and to take thy part against all thine enemies . In the Beauties of Holinesse ] This likewise wee may severally understand . Either , in thy Holy Church . Which may well so bee called with allusion to the Temple at Ierusalem , which is called The Beauty of Holinesse , Psal. 29.2 . and a Holy and Beautifull house , Esai . 64.11 . and a glorious high throne , Ier. 17.12 . And hither did the tribes resort in troopes , as it were in armies , to present their free will offerings , and celebrate the other services of the Lord. Or else wee may understand it Causally , thus ; In the Day of thy Power , that is , when thou shalt reveale thy strength and Spirit , and in the Beauties of Holinesse , that is , when thou shalt reveale how exceeding beautifull , and full of lovelinesse thy Holy wayes and services are , then shall thy people bee perswaded with all free and willing devotion of heart to undertake them . Or lastly , thus ; as the Priests who offered sacrifices to the Lord were cloathed with Holy and Beautifull garments ; Exod. 28.2.40 . or as those who in admiration of some noble Prince voluntarily follow the service of his warres , doe set themselves forth in the most complete furniture and richest attire as is fit to give notice of the noblenesse of their mindes : ( for * beautifull armor was want to bee esteemed the honor of an armie . ) So they who willingly devote themselves unto Christ , to bee Souldiers and Sacrifices unto him , are not onely armed with strength , but adorned with such inward graces , as make them Beautifull as Tirza , comely as Ierusalem , faire as the Moone , cle●re as the Sunne , and terrible as an armie with banners . All which three Explications meete in one generall , which is principally intended , that Holinesse hath all beauties in it , and is that onely which maketh a man lovely in the Eyes of Christ. From the wombe of the morning : thou hast the dew of thy youth . ] There is a middle point after those words , [ The Wombe of the Morning , ] which may seeme to disjoine the clauses , & make those words referre wholly to the preceding . In which relation , there might bee a double sense conceived in them . Either thus , In the Beauties of Holinesse , or in Holinesse very beautifull more than the Aurora or wombe of the morning , when shee is ready to bring forth the Sunne . And then it is a notable metaphor to expresse the glorious beautie of Gods wayes . Or thus , thy people shall bee a willing people from the very wombe of the morning ; that is , from the very first forming of Christ in them , and shining forth upon them , they shall rise out of their former nakednesse and security , and shall adorne themselves with the beautifull graces of Christs Spirit , as with cloathing of wrought gold , and rayment of needle-worke , and shall with gladnesse and rejoycing , with much devotion and willingnesse of heart bee brought unto the King , and present themselves before him as Voluntaries in his service . But because the learned conceive that the middle point is onely a distinction for convenient reading , not a disjunction of the sense , I shall therefore rest in a more received exposition . Thy Children shall bee borne in great abundance unto thee , by the seed of thy word , in the wombe of the Church , as soone as the morning , or sunne of righteousnesse shall shine forth upon it . As the dew is borne out of the coole morning aire as out of a wombe , distilling down in innumerable drops upon the earth ; so thine elect shall bee borne unto thee , by the preaching of thy word and first approach of thy heavenly light , in innumerable armies . And this explication is very suteable to the harmonie of Holy Scripture , which useth the same metaphors to the same purpose in other places . The Remnant of Iacob , saith the Prophet , shall bee in the middest of many people as a dew from the Lord. And Christ is called the Bright-morning-starre , and the Day-spring , and the Sunne of Righteousnesse , and time of the Gospell is called the time of Day , or the approach of Day . So that , from the wombe of the morning , is from the heavenly light of the Gospell , which is the wing or beame wherby the Sunne of Righteousnesse revealeth himselfe , and breaketh out upon the world , as the rising Sunne , which rejoyceth like a Giant to runne his race , shall the succession increase , and armies of the Church of God bee continually supplied . The words thus unfolded doe containe in them a lively Character of the subjects in Christs spirituall Kingdome . Described first by their Relation to him , and his propriety to them , Thy People . Secondly , by their present condition , intimated in the word , Willing , or Voluntaries , and ( if wee take [ Thy People ] and [ Armies ] for Synonymous termes . The one notifying the order and quality of the other ) expressed in the Text , and that is , to bee military men . Thirdly , by their through and universall resignation , subjection , and devotednesse unto him . For when he conquereth by his word , his conquest is wrought upon the wills and affections of men . Victorque volentes Per populos dat jura . Thy people shall bee willing . The ground of which willingnesse is further added , ( for so chiefly I understand those words ) The Day of thy Power . So that the willingnesse of Christs subjects is effected by the power of his grace and Spirit in the revelation of the Gospell . Fourthly , By their honorable attire , and military robes , in which they appeare before him , and attend upon him , In Beauties of Holinesse , or in the various and manifold graces of Christ as in a garment of diverse colours . Fiftly and lastly , by their age , multitudes , and manner of their birth ; They are the Dew of the morning , as many as the small drops of dew , and they are borne to him out of the wombe of the morning , as dew is generated , not on the earth , but in the aire , by a Heavenly calling , and by the shining of the morning-starre , and day-spring upon their consciences . Yee are all the Children of light , saith the Apostle , and the Children of the day ; wee are not of the night , nor of darknesse , 1 Thess. 5.5 . I said before , that I approve not the mincing and crumbling of Holy Scriptures . Yet in these parts of them , which are written for models and summaries of Christian Doctrine , I suppose there may bee weight in every word , as in a rich Iewell there is worth in every sparkle . Here then first wee may take notice of Christs Propriety to his people . [ Thy people ] All the Elect and Beleevers doe a belong unto Christ. They are His People . They are his Owne sheepe . There is a mutuall and reciprocall propriety between him and them . I am my beloveds , and my beloved is mine . His desire is towards mee . His , I say , not as hee is God onely , by a right of inseparable dominion as wee are his creatures . For all things were b created by him and for him . And hee is over all , God blessed for ever . Nor his onely as hee is the c first-borne and the heire of all things . In which respect hee is Lord of the Angels , and God hath set him over all the workes of his hands . But as he is the mediator and head in his Church . In which respect the faithfull are his by a more peculiar propriety . d Wee are thine , thou never barest rule over them , they were not called by thy name . The Devils are his Vassals . The wicked of the world his prisoners . The faithfull onely are his subjects and followers . His Iewels , his Friends , his Brethren , his Sonnes , his Members , his Spouse . His , by all the relations of intimatenesse that can bee named . Now this Propriety Christ hath unto us upon severall grounds . First , by Constitution and Donation from his Father . God hath made him Lord and Christ. Hee hath put all things under his feete , and hath given him to bee Head over all things to the Church . Aske of mee and I will give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy possession . Behold , I and the Children whom thou hast given mee . Thine they were , and thou gavest them to mee . For as in regard of Gods Iustice we were bought by Christ in our redemption , so in regard of his love wee were given unto Christ in our election , that hee might redeeme us . Secondly , by a right of purchase , treaty , and covenant betweene Christ and his Father . For wee , having sold away our selves , and being now in the enemies possession , could not bee restored unto our primitive estate without some intervening price to redeeme us . Therefore saith the Apostle , hee was made under the Law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that hee might Buy out those that were under the Law. And againe , yee are Bought with a price . Hee was our surety , and stood in our stead , and was set forth to declare the righteousnesse of God. God dealt in grace with us , but in justice with him . Thirdly , by a right of conquest and deliverance . Hee hath plucked us out of our enemies hands , hee hath dispossessed and spoiled those that ruled over us before , he hath delivered us from the power of Satan , and translated us into his owne Kingdome ; wee are his free men , hee onely hath made us free from the Law of sinne and death , and hath rescued us as spoiles out of the hands of our enemies , and therefore wee are become his servants , and owe obedience unto him as our Patron and deliverer . As the Gibeonites when they were delivered from the sword of the children of Israel , were thereupon made hewers of wood , and drawers of water for the congregation : So wee being rescued out of the hands of those tyrannous Lords which ruled over us , doe now owe service and subjection unto him that hath so mercifully delivered us . Being made free from sinne ( saith the Apostle ) ye become the Servants of Righteousnesse . And , wee are delivered from the Law , that being dead wherin we were held , that wee should serve in newnesse of Spirit . And againe , Hee died for all that they which live should not henceforth live unto themselves , but unto him which died for them and rose againe . Fourthly , by covenant and stipulation . I entred into covenant with thee , and thou becamest mine . Therefore in our Baptisme we are said to bee Baptized into Christ , and to put on Christ , and to bee Baptized into his name , that is , wholy to consecrate and devote our selves to him as the servants of his family . Therefore they which were Baptized in the ancient a Church were wont to put on white rayment , as it were the Liverie and Badge of Christ , a Testimony of that purity and service which therein they vowed unto him . And therefore it is that wee still retaine the ancient forme of vow , promise , or profession in Baptisme , which b was to renounce the Devill , and all his works , the world , with the pompe , luxury and pleasures thereof . And this is done in a most solemne and deliberate manner by way of answere to the question and demand of Christ. For which purpose S. Peter calleth Baptisme c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Answere , or the interrogative triall of a good conscience towards God. Hee that conformeth himselfe to the fashions , and setteth his heart upon the favors , preferment , empty applause , and admiration of the world , that liveth d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the rules and courses and sinfull maximes of worldly men , in such indifferency , compliancie and connivence as may flatter others and delude himselfe ; he that is freely and customarily over-rul'd by the temptations of Satan , that yeeldeth to loosnesse of heart , to vanity of thoughts , lusts of eye , pride of life , luxury , intemperance , impurity of minde or body , or any other earthly and inordinate affection , is little better in the sight of God than a perjured , & a runnagate person , flinging off from that service unto which hee had bound himselfe by a solemne vow , and robbing Christ of that interest in him which by a mutuall stipulation was agreed upon . Lastly , by the vertue of our communion with him , and participation of his grace and fulnesse . All that wee are in regard of Spirit and life is from him , e Wee are nothing of our selves . And wee f can doe nothing of our selves . All that wee are is from the grace of Christ. g By the grace of God I am what I am . And all that wee doe is from the grace of Christ , h I am able to doe all things through Christ that strengthneth mee . As when we doe evill , i it is not wee our selves , but sinne that dwelleth in us : So when wee doe good , it is k not wee , but Christ that liveth in us . So that in all respects wee are not our owne , but his that died for us . Now this being a point of so great consequence , needfull it is that wee labor therein to try & secure our selves that wee belong unto Christ. For which purpose wee must note that a man may belong unto Christ two manner of wayes : First , by a meere Externall profession . So all in the visible Church that call themselves Christians , are his , and his word and oracles theirs . In which respect they have many priviledges , ( as the Apostle sheweth of the Iewes . ) Yet notwithstanding such men continuing unreformed in their inner man , are neerer unto cursing than others , and subject unto a sorer condemnation , for despising Christ in his word , and Spirit , with whom in their Baptisme they made so solemne a covenant . For God will not suffer his Gospell to be cast away , but will cause it to prosper unto some end or other , either to save those that beleeve ; or to cumulate the damnation of those that disobey it . Hee will be more carefull to cleanse his garner , and to purge his floore , than of other empty and barren places . A weed in the garden is in more danger of rooting out than in the open field . Such belong unto Christ , no otherwise than Ivy to the tree unto which it externally adheres . Secondly , a man may belong unto Christ by Implantation into his Body : Which is done by faith . But here wee are to note that as some branches in a tree have a more faint and unprofitable fellowship with the roote than others ; as having no further strength than to furnish themselves with leaves , but not with fruit : so , according unto the severall vertues or kindes of faith , may the degrees of mens in grafture into Christ bee judged of . There is a dead , unoperative faith , which like Adam after his fall hath the nakednesse thereof covered onely with leaves , with meere formall & hypocriticall conformities . And there is an unfained , lively , and effectuall faith ; which is availeable to those purposes for which faith was appointed , namely to justifie the person , to purifie the heart , to quench temptations , to carry a man with wisedome and an unblameable conversation through this present world , to worke by love , to grow and make a man abound in the service of the Lord. And this distinction our Savior giveth us , That there are some branches in him which beare not fruit , and those he taketh away : And others which beare fruit , and those hee purgeth that they may bring forth more . Those onely are the branches , which hee desires to owne . And thus to belong unto Christ is that onely which maketh us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A purchased , a peculiar people unto him . And there are severall wayes of evidencing it . I will onely name two or three , and most in the Text. First , wee must know that Christ is a Morning-starre , a Sunne of Righteousnesse , and so ever comes to the soule with selfe-evidencing properties . Vnto him belongeth that royall prerogative , to write Teste Meipso in the hearts of men , to bee himselfe the witnesse to his owne Acts , purchases , and covenants . Therefore his Spirit came in tongues of fire , and in a mighty winde , all which have severall wayes of manifesting themselves , and stand not in need of any borrowed or forraigne confirmations . If Christ then bee in the heart hee will discover himselfe . His Spirit is the Originall of Grace and strength , as concupiscence is of sinne . It is a seed in the heart which will spring up and shew it selfe . And therefore as lust doth take the first advantage of the faint and imperfect stirrings of the reasonable soule in little infants , to evidence it selfe in pride , folly , stubbornesse , and other childish sinnes : So the Spirit of grace in the heart cannot lie dead , but will worke , and move , and as a Spirit of burning by the light , heate , purging , comforting , inflaming , combating vertue which is in it , make the soule which was barren , and settled on the lees , and unacquainted with any such motions before ▪ stand amazed at its owne alteration , and say with Rebekah , If it bee so , why am I thus ? Externals may bee imitated by art ; but no man can paint the soule or the life , or the sense and motion of creature . Now Christ and his Spirit are the internall formes , and active principles in a Christian man , Christ liveth in us , when Christ who is our Life shall appeare , &c. Therefore impossible it is that any hypocrite should counterfeite , and by consequence obscure those intimate and vitall workings of his grace in the soule , whereby hee evidenceth himselfe thereunto . It is true , a man that feareth the Lord may walke in darknesse , and be in such discomforts as he shall see no light ; and yet even in that condition Christ doth not want properties to evidence himselfe , in tendernesse of conscience , feare of sinne , striving of Spirit with God , closenesse of heart and constant recourse to him in his word , and the like ; onely the soule is shut up and overclowded that it cannot discerne him . The Spirit of Christ is a Seale , a witnesse , an earnest , an hansell , a first fruit of that fulnesse which is promised hereafter . It is Christs owne Spirit , and therefore fashioneth the hearts of those in whom it is unto his heavenly image , to long for more comprehension of him , for more conformity unto him , for more intimacie and communion with him , for more grace , wisedome , and strength from him ; it turneth the bent and course of the soule from that earthly and sensuall end unto which it wrought before , as a good branch having been ingrafted into a wild stock converteth the sappe of a Crab into pleasant fruit . Againe , if a man be one of Christs people , then there hath a day of power passed over him , the sword of the Spirit hath entred into him , hee hath beene conquered by the rod of Christs strength , he hath felt Iohns axe laid to the root of his conscience , and hath beene perswaded by the terrour of the Lord ; for the comming of Christ is with shaking : the conscience hath felt a mightie operation in the Word , though to other men it hath passed over like emptie breath ; for the Word worketh effectually in those that beleeve , and bringeth about the purposes for which it was sent . To those that are called it is the power of God , 1 Cor. 1.22 . Againe , where Christ comes , he comes with beautie and holinesse , those who lay in their bloud and pollutions before bare & naked , are made exceeding beautifull , and renowned for their beauty , perfect through the comelines which he puts upon them . He comes unto the soule with beauty and pretious oile , and garments of praise , that is , with comfort , joy , peace , healing , to present the Church a Holy Church without spot or wrinckle to his Father . Lastly , where Christ commeth , he commeth with a wombe of the morning , with much light to acquaint the soule with his truth and promises ; and with much fruitfulnesse , making the heart , which was barren before , to flow with rivers of living water , to bring forth fruit more and more , and to abound in the workes of the Lord. These are the particular evidences of our belonging to Christ in the Text , and by these we must examine our selves . Doe I finde in my soule the new name of the Lord Iesus written , that I am not onely in title , but in truth a Christian ? Doe I finde the secret nature and figure of Christ fashioned in mee , swaying mine heart to the love and obedience of his holy wayes ? Doe I heare the voice , and feele the hand and judicature of his blessed Spirit within me , leading me in a new course , ordering mine inner man , sentencing and crucifying mine earthly members ? Am I a serious and earnest enemie to my originall lusts , and closest corruptions ? Doe I feele the workings and kindlings of them in mine heart with much paine and mourning , with much humiliation for them , and deprecation against them ? Is Christ my center ? Doe I finde in mine heart a willingnesse to be with him , as well here in his word , wayes , promises , directions , comforts , yea , in his reproches and persecutions , as hereafter in his glory ? Is it the greatest businesse of my life to make my selfe more like him , to walke as he also walked , to be as he was in this world , to purifie my selfe even as he is pure ? Hath the terrour of his wrath perswaded me , and shaken my conscience out of its carnall securitie , and made me looke about for a refuge from the wrath to come , and esteeme more beautifull than the morning brightnesse the feet of those who bring glad tidings of deliverance and peace ? Hath his Gospell an effectual seminall vertue within me to new forme my nature and life daily unto his heavenly Image ? Is it an ingrafted word which mingleth with my conscience , and hideth it selfe in my heart , actuating , determining , moderating , and over-ruling it to its owne way ? Am I cleansed from my filthinesse , carefull to keepe my selfe chaste , comely , beautifull , a fit spouse for the fairest of ten thousand ? Doe I rejoyce in his light , walking as a childe of light , living as an heire of light , going on like the Sunne unto the perfect day labouring to abound alwayes in the work of the Lord ? Then I may have good assurance that I belong unto Christ. And if so , that will be a seminary of much comfort to my soule . For first , if we are Christs , then he careth for us , for propriety is the ground of care . Hee that is an hireling , saith our Saviour , and not the shepherd , whose owne the sheepe are not , seeth the wolfe comming , and leaveth the sheepe , &c. Because hee is an hireling he careth not for the sheepe . But I am the good Shepherd , and know my sheepe , and am knowne of mine , because they are mine , therefore I am carefull of them . He watcheth over us , he searcheth and seeketh us out in our stragglings , and feedeth us . This is the principall argument we have to beleeve , that God will looke upon us for good , notwithstanding our manifold provocations , because he is pleased to owne us , and to take us as his owne peculiar people . Though the Church be full of ruines , yet because it is his own house , he will repaire it ; though it be blacke aswell as comely , yet because it is his owne Spouse , he will pitie and cherish it ; though it bring forth wilde grapes , and bee indeed meet for no worke , yet because it is his owne vine , planted by his owne right hand , and made strong for himselfe , he will therefore be carefull to fence and prune it . This is the onely argument we have to prevaile with God in prayer , that in Christ we call him Father , wee present our selves before him , as his owne , we make mention of no other Lord or name over us , and therefore he cannot deny us the things which are good for us . Secondly , if wee are Christs , then hee will certainely purge us , and make the members suteable to the head . I sware unto thee , and entred into covenant with thee , saith the Lord , and thou becamest mine , and immediately it followes , then washed I thee with water , yea , I throughly washed away thy bloud from thee . Every branch in ●e that beareth fruit , he purgeth it , that it may bring forth more fruit . He purifieth to himselfe a peculiar people : If wee be his peculiar people , and set apart for himselfe ( as the Prophet David speakes ) he will undoubtedly purifie us ; that we may be honourable vessels , sanctified and meet for the M●sters use , and prepared unto every good worke . He will furnish us with all such supplies of the spirit of grace , as the condition of that place in his body requires , in the which he hath set us . Grace and glory will he give , and no good thing will he withhold from those who walke uprightly , our proprietie to Christ giveth us right unto all good things : All is yours , and you are Christs . Thirdly , if we are Christs , then he will spare us . This was the argument which the Priest was to use betweene the Porch and the Altar , Spare thy people , O Lord , and give not thine heritage to reproch . Then will the Lord be jealous for his Land , and pitie his people . They shall be mine , saith the Lord , in the day that I make up my jewels ; and I will spare them , as a man spareth his owne sonne that serveth him . Of my servant , to whom I give wages for the merit of his worke , not out of love or grace , I expect a service proportionable to the pay hee receives : But in my childe I reward not the dignity of the worke , but onely the willingnesse , the loving and obedient disposition of the heart ; and therefore I passe over those failings and weaknesses which discover themselves for want of skill or strength , and not of love , praising the endevours , and pardoning the miscarriages . Thus doth the Lord deale with his children . Fourthly , if we be Christs he will pray for us , I pray not for the world , but for them which thou hast given me , for they are thine ; and all mine are thine , and thine are mine , &c. so that wee shall be sure to have helpe in all times of need , because we know that tho Father heareth his Sonne alwayes ; and those things which in much feare , weaknesse , and ignorance we aske for our selves , if it bee according to Gods will , and by the dictate and mouth of the Spirit in our heart , Christ himselfe in his intercession demandeth for us the same things . And this is the ground of that confidence which we have in him , that if wee aske any thing according to his will hee heareth us , and we have the petitions that we desire of him : For as the world hateth us , because it hateth him first ; so the Father loveth and heareth us , because he loveth and heareth him first . Fifthly , if wee be Christs , then hee will teach us , and commune with us , and reveale himselfe unto us , and lead us with his voice . He calleth his owne sheepe by name , and leadeth them , and putteth them forth , and goeth before them . Because Israel was his owne people , therefore he shewed them his words . The Law was theirs , and the Oracles theirs , when hee entreth into covenant with a people , that they become his , then he writeth his Law in their hearts , and teacheth them . This is the Prophet Davids argument , I am thy servant , give me understanding : Because I am thine in a speciall relation , therefore acquaint me with thee in an especiall manner . The earth is full of thy mercy , there is much of thy goodnesse revealed to all the nations of the world , even to those that are not called by thy name : but as for mee whom thou hast made thine owne by a neerer relation , let mee have experience of a greater mercy , Teach mee thy Statutes . Sixthly , if we be his , he will chastise us in mercy , and not in fury , though he leave us not altogether unpunished , yet he will punish us lesse than our iniquities deserve ; he will not deale with us as with others : Though I make a full end of all nations whither I have driven thee , yet I will not make a full end of thee , but I will correct thee in measure . I will correct thee to cure , but not to ruine thee . The second thing considered in the words , was the Present condition of the people of Christ , which was to be military men , to joyne with the armies of Christ against all his enemies . As he was , so must we be in this world ; no sooner was Christ consecrated by his solemne Baptisme unto the worke of a Mediatour , but presently hee was assaulted by the Tempter : And no sooner doth any man give up his name to Christ , and breake loose from that hellish power under which hee was held , but presently Pharaoh and his hoasts , Satan and his confederates pursue him with deadly fury , and powre out flouds of malice and rage against him . Hell and death are at truce with wicked men , there is a covenant and agreement betwixt them , Satan holdeth his possession in peace : but when a stronger than he commeth upon , and overcommeth him , there is from that time implacable venom● and hostility against such a soule ; the malice , power , policie , stratagems , and machianations of Satan ; the lusts and vanities , the pleasures , honours , profits , persecutions , frownes , flatteries , snares of the wicked world : the affections , desires , inclinations , deceits of our owne fleshly hearts , will ever plie the soule of a Christian , and force it to perpetuall combates . There is in Satan an everlasting enmitie against the glory , mercy , and truth of God , against the power and mystery of the Gospel of Christ. This malice of his exerciseth it selfe against all those that have given themselves to Christ , whose Kingdome he mightily laboureth to demolish : by his power persecuting it , by his craftinesse and wily insinuations undermining it ; by his vast knowledge and experience in palliating , altering , mixing , proportioning , and measuring his temptations and spirituall wickednesse in such manner , as that he may subvert the Church of Christ , either in the purity thereof , by corrupting the doctrine of Christ with heresie , and his worship with idolatrie and superstition ; or in the unity thereof , by pestering it with schisme and distraction ; or in the liberty thereof , by bondage of conscience , or in the progresse and inlargement thereof , endevouring to blast and make fruitlesse the ministery of the Gospell . And this malice of Satan is wonderfully set on and encouraged both by the corruption of our nature , those armies of lusts and affections which swarme within us , entertaining , joyning force , and co-operating with all his suggestions ; disheartning , reclaiming , and pulling backe the soule when it offers to make any opposition ; and also by the men , and materials of this evill world . By the examples , the threats , the interests , the power , the intimacie , the wit , the tongues , the hands , the exprobrations , the persecutions , the insinuations and seductions of wicked men . By the profits , the pleasures , the preferments , the acceptation , credit and applause of the world . By all which meanes Satan most importunately pursueth one of these two ends , either to subvert the godly by drawing them away from Christ to apostacie , formalitie , hypocrisie , spirituall pride , and the like , or else to Discomfort them with diffidence , doubts , sight of sinne , opposition of the times , vexation of spirit , and the like afflictions . And these oppositions of Satan meet with a Christian in every respect or consideration , under which he may be conceiv'd : consider him in his spirituall estate , in his severall parts , in his temporall relations , in his Actions or imployments ; and in all these Satan is busie to overturne the Kingdome of Christ in him . In his spirituall estate , if he be a weake Christian , he assaulteth him with perpetuall doubts and feares touching his election , conversion , adoption , perseverance , christian liberty , strength against corruptions , companies , temptations , persecutions , &c. if he be a strong Christian , he laboureth to draw him unto selfe-confidence , spirituall pride , contempt of the weake , neglect of further proficiencie , and the like . There is no naturall part or facultie which is not aimed at likewise by the malice of Satan , for Christ when hee comes , takes possession of the whole man , and therefore Satan sets himselfe against the whole man. Corporeall and sensitive faculties tempted either to sinfull representations , letting in and transmitting the provisions of lust unto the heart , by gazing and glutting themselves on the objects of the world : or to sinfull executions , finishing and letting out those lusts which have beene conceived in the heart . The phantasie tempted by Satanicall injections and immutations to be the forge of loose , vaine , unprofitable , and uncleane thoughts . The understanding to earthly wisdome , vanity , infidelity , prejudices , misperswasions , fleshly reasonings , vaine speculations and curiosities , &c. The will to stiffenesse , resistance , dislike of holy things , and pursuite of the world . The conscience to deadnesse , immobilitie , and a stupid benummednesse , to slavish terrours and evidences of hell , to superstitious bondage , to carnall securitie , to desperate conclusions . The affections to independence , distraction , excesse , precipitancie , &c. In temporall conditions , there is no estate of health , wealth , peace , honor , estimation , or the contraries unto these : no relation of husband , father , magistrate , subject , &c. unto which Satan hath not such suteable suggestions , as by the advantage of fleshly corruptions may take from them occasion to draw a man from God. Lastly , in regard of our actions and imployments , whether they be Divine , such as respect God , as acts of pietie , in reading , hearing , meditating , and studying his Word , in calling upon his name , and the like , or such as respect our selves , as acts of temperance and sobriety , personall examinations , and more particular acquaintance with our owne hearts : or such as respect others , as acts of righteousnesse , charity , and edification . Or whether they be actions naturall , such as are requisite to the preservation of our being , as sleepe and diet : or actions civill , in our callings or recreations , in all these Satan laboureth either to pervert us in the performance of them , or to divert us from it . There is then no condition , facultie , relation , or action of a Christian man , the which is not alwayes under the eye and envy of a most raging , wise , and industrious enemie . And therefore , great reason there is , that Christians should be Military men , well instructed in the whole armour of God , that they may be able to stand against the wiles of the Devill , and to quench all his firy darts . It is our calling to wrestle against principalities and powers , and spirituall wickednesses in high places , to resist the devill , to strive against sinne , to mortifie earthly members , to destroy the body of sinne , to denie our selves , to contradict the reasonings of the flesh , to checke and controule the stirrings of concupiscence , to resist and subdue the desires of our evill hearts , to withstand and answere the assaults of Satan , to out-face the scornes , and despise the flatteries of the present world , in all things to endure hardnesse as the souldiers of Iesus Christ. Our cause is righteous , our captaine is wise and puissant , our service honourable , our victory certaine , our reward massie and eternall , so that in all respects great encouragements we have to be voluntaries in such warre , the issue whereof is our enemies perdition , our Masters honour , and our owne Salvation . The third thing observed was the through and universall Resignation and devotednesse of Christs people unto him . Thy people shall be willing , or a people of great devotion in the day of thy Power . From whence I shall gather two observations : First , They that belong unto Christ as his people are most throughly and willingly subject unto his government , doe consecrate , resigne , and yeeld up their whole soules and bodies to serve in his warres against all his enemies . For the distinct understanding of which point we are to observe first , that by nature wee are utterly unwilling to be subject unto Christ. The carnall minde is enmitie against God , it is not subject to the Law of God , neither indeed can bee . For if Christ be over us , the body of sinne must dye ; it once crucified him , and he will be reveng'd upon it . By nature wee are willingly subject unto no Law , but the Law of our members , nor to no will , but the will of the flesh ; full of contumacie , rebellion , and stoutnesse of spirit against the truth and beauty of the word or wayes of God. The Love of corrupted nature is wholly a set upon our owne wayes , as an b untamed heifer , or a wilde asse ; men c wander , and d goe about , and e wearie themselves in their full compasse and swinge of lust , and will not be turned . And therefore it is that they bid God f depart from them , and desire not the knowledge of his wayes , that they leave the paths of uprightnesse , that having g crooked hearts of their owne , they labour likewise to pervert and h make crooked the Gospell of Christ , that they may from thence steale countenance to their sinnes , contrary to that holy affection of i David , Make my way strait before me , that they k snuffe and rage , and l pull away the shoulder , and m fall backward , and n thrust away God from them . And hence it is that men are so apt to cavill , and foolishly to charge the wayes of God ; first , as grievous wayes ; too full of austerity , narrownesse and restraint . o I knew that thou wert an austere man ; and this is an p hard saying , who can beare it ? q The land is not able to beare all his words . r There is a Lion in the way , a certaine damage and unavoidable mischiefe will follow me if I keepe in it . Thus as s Israel when they heard of Giants and sonnes of Anak , had no heart to Canaan , but cried , and whined , and rebelled , and mutined , and in their heart turned back into Egypt , that is , had more will to their owne bondage , than to Gods Promise : so when a naturall man heares of walking in a narrow way with much exactnesse and circumspection , that come what baite of preferment , pleasure , profit or advantage will , yet hee must not turne to the right hand or to the left , nor commit the least evill for the greatest good : that as the people in the wildernesse were to goe onely where the cloud and pillar of Gods presence led them , though hee carried them through giants , terrours , and temptations : so a Christian must resolve to follow the Lambe whither soever he goeth ; He t then turneth backe to his iniquities , and refuseth to heare the words of the Lord. Secondly , as unprofitable wayes : u for who will shew us any good , is the onely language of carnall men : x What can the Almighty doe for us , say the wicked in Iob ? y It is in vaine to serve God , what profit have we that we have kept his ordinances , & c ? If we must take our conscience along in all the businesses of our life , there will be no living in the world ; notwithstanding z the Lord saith , that his words doe good to those that walke uprightly , that godlinesse hath the Promises even of this life ; that God will honour those that honor him . Thirdly , as * unequall , and unreasonable wayes , as a a strange , a mad , and a foolish strictnesse , rather the meteor of a speculative braine , than a thing of any reall existence , rather votum than veritas , a wish or figment , than a solid truth . And from such prejudices as these men grow to wrestle with the Spirit of Christ , to withstand his motions , to quench his suggestions , and to dispute against him . b This people are as they that strive with the priest , such a bitter and unreconcileable enmity there is betweene the two seeds . Secondly , we may observe , that notwithstanding this naturall aversenesse , yet many by the Power of the Word are wrought violently and compulsorily to tender some unwilling services to Christ , by the spirit of bondage , by the feare of wrath , by the evidences of the curse due to sinne , and by the wakefulnesse of the conscience . c They have turned their backe unto me , and not their face , saith the Lord ; that notes the disposition of their will. But in the time of their trouble , they will say , Arise and save us , that notes their compulsorie and unnaturall devotion . They shall goe with their flockes and their heards , that is , with their pretended sacrifices , and externall ceremonies to seeke the Lord ; but they shall not finde him ; hee hath withdrawne himselfe . As when the Lord sent Lions amongst the Samaritanes , then they sent to enquire after the manner of his worship , fearing him , but yet still serving their owne Gods. But this compulsory obedience doth not proceed from d a feare of sinne but a feare of hell . And that plainely appeares e in the readinesse of such men to apprehend all advantages for enlarging themselves , and in making pretences to flinch away and steale from the Word of Grace , in consulting with carnall reason to silence the doubts , to untie the knots , and to breake the bonds of the conscience asunder , and to turne into every diverticle which a corrupted heart can shape , in taking every occasion and pretext to put God off , and delay the payment of their service unto him . Thus Felix f when he was frighted with the discourse of Saint Paul put it off with pretence of some further convenient season ; and the g unwilling Jewes in the time of reedifying the temple at Jerusalem , This people say the time is not come , the time that the Lords house should bee built ; in slighting the warnings and distinguishing the words of Scripture out of their spirituall and genuine puritie , and so h belying the Lord , and saying , It is not he . The word of the Lord , saith the Prophet , is to them a reproach , they have no delight in it , that is , they esteeme me when I preach thy words unto them rather as a slanderer than as a Prophet : Wouldest thou then know the nature of thy devotion ? Abstract all conceits of danger , all workings of the spirit of bondage , the feare of wrath , the preoccupations of hell , the estuations and sweatings of a troubled conscience , and if all these being secluded , thou i canst still afford to dedicate thy selfe to Christ , and be greedily ambitious of his image , that is an evident assurance of an upright heart . Thirdly , we may observe , that by the Power of the Word there may yet be further wrought in naturall men a certaine Velleit●e , a languide and incomplete will , k bounded with secret reservations , exceptions , and conditions of its owne , which maketh it upon every new occasion mutable and inconstant . When l the hypocriticall Iewes came with such a solemne protestation unto the Prophet Ieremie , The Lord bee a true and faithfull witnesse betweene us , if we doe not according to all things for the which the Lord thy God shall send thee unto us , &c. I suppose they then meant as they spake , and yet this appeares in the end to have beene but a velleitie and incomplete resolution , a zealous pang of that secret hypocrisie which in the end discover'd it selfe , and brake forth into manifest contradiction : when m Hazael answered the Prophet , Is thy servant a dog that hee should doe thus and thus ? he then meant no otherwise than hee spake , upon the first representation of those bloudie facts , he abhorred them as belluine and prodigious villanies ; and yet this was but a velleitie and fit of good nature for the time which did easily weare out with the alteration of occasions . When Iudas asked Christ , n Master is it I that shall betray thee ? ( though a man can conceive no hypocrisie too blacke to come out of the hell of Iudas his heart ) yet possible , and peradventure probable it may be , that hearing at that time and beleeving that wofull judgement pronounced by Christ against his betrayer , It had beene good for that man if he had never beene borne , he might then upon the pang and surprizall of so fearefull a doome secretly and suddenly relent , and resolve to forsake his purpose of treason ; which yet when that storme was over , and his covetous heart was tempted with a bribe , did fearefully returne and gather strength againe . When the people returned and inquired early , and remembred God their Maker , they were in good earnest for the time , and yet that was a velleity , and ungrounded devotion , their heart was not right towards him , neither were they stedfast in his Covenant . When o Saul out of the force of naturall ingenuity , did upon the evidence of Davids integritie , who slew him not when the Lord had delivered him into his hands , relent for the time , and weepe , and acknowledge his righteousnesse above his owne , he spake all this in earnest as he thought ; and yet wee finde that hee afterwards return'd to pursue him againe , and was once more by the experience of Davids innocencie reduc'd unto the same acknowledgement . The people in one place would have made Christ a King , so much did they seeme to honour him , and yet at another time when their over-pliable and unresolved affections were wrought upon by the subtile Pharises , they cried against him , as against a slave , Crucifie him , crucifie him ; so may it be in the generall services of God , men may have wishings and wouldings , and good liking of the truth , and some faint and floating resolutions to pursue it ▪ which yet having no firme roote , nor proceeding from the whole bent of the heart , from a through mortification of sinne and evidence of Grace , but from such weake and wavering principles , as may bee perturbed by every new temptation , like letters written in sand , they vanish away like a morning dew , and leave the heart as hard and scorched as it was before . The young man whom for his ingenuity and forwardnesse Christ loved came in a sad and serious manner to learne of Christ the way to heaven : and yet wee finde there were secret reservations which he had not discerned in himselfe , upon discoverie whereof by Christ he was discouraged and made repent of his resolution , Mark● 10.21 , 22. The Apostle speaketh of a Repentance not to be repented of , 2 Cor. 7.10 . which hath firme , solid , and permanent reasons to support it , therein secretly intimating that there is likewise a Repentance , which rising out of an incomplete will , and admitting certaine secret and undiscerned reservations , doth upon the appearance of them , flag and fall away , and leave the unfaithfull heart to repent of its repentance . Saint Iames tels us that a double-minded man is unstable in all his wayes , Iam. 1.8 . never uniforme nor constant to any rules . Now this division of the minde stands thus ; The heart on the one side is taken up with the pleasures of sinne for the present ; and on the other with the desires of salvation for the future ; and now according as the workings and representations of the one or other are at the time more fresh and predominant , in like maner is sinne for that time either cherished or suppressed . Many men at a good Sermon , when the matter is fresh and newly presented , while they are looking on their face in the glasse ; or in any extremitie of sicknesse , when the provisions of lust doe not relish for the present , when they have none but thoughts of salvation to depend upon , are very resolute to make promises , vowes , and professions of better living ; but when the pleasures of sin grow strong to present themselves again , they returne like a man recover'd of an ague with more stomacke and greedinesse to their lusts againe . As water which hath been stop'd for a while rusheth with the more violence , when its passages are opened . A double heart is like the boles of a Scale , according as more weight is put into one or other , so are they indifferently over-rul'd unto either motion , up or downe . When I see a vapour ascend out of the earth into the aire , why should I not thinke that it will never leave rising till it get up to heaven ? and yet because the motion is not naturall , but caused either by expulsion from a heat within , or by attraction from a heat without , when the cause of that ascent is abated , and the matter gathers together into a thicker consistence , it growes heavie and fals downe againe . Even such is the affection of those faint & unresolved desires of men who like Agrippa are but halfe-perswaded to believe in Christ. But now lastly wee must observe , that in the day of Christs power , when he by his word and Spirit worketh effectually in the hearts of men , they are then made free-will offerings , Totally willing to obey and serve him in all conditions . The heart of every one stirreth him up , and his Spirit maketh him willing for the worke and service of the Lord , Exod. 35.21 . They yeeld themselves unto the Lord , and their members as weapons of righteousnesse unto him , 2 Chron. 30.8 . Rom. 6.19 . They offer and present themselves to God as a living Sacrifice ; and therefore they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an oblation sanctified by the Holy Ghost , Rom. 12.1 . Rom. 15.16 . Therefore they are said to come unto Christ , by the vertue of his Fathers teaching , Ioh. 6.45 . To runne unto him , Esai . 55.5 . To gather themselves together under him as a common head , and to flow or flock together with much mutuall encouragement unto the mountaine of the Lord , Hos. 1.11 . Esai . 2.2 , 3. To waite upon him in his Law , Esai . 42.4 . To enter into a sure covenant , and to write and seale it , Nehem. 9.38 . In one word , To serve him with a perfect heart , and with a willing minde , 1 Chron. 28.9 . when the heart is perfect , undivided , and goeth all together , the minde will bee willing to serve the Lord. This willingnesse of Christs people sheweth it selfe in two things : First , in begetting most cordiall and constant Enmitie against all the enemies of Christ , never holding any league or intelligence with them , but being alwayes ready to answere the Lord as David did Saul , Thy servant will goe and fight with this Philistime . Hee that is a voluntary in Christs armies is not disheartned with the potencie , policie , malice , subtlety , or prevailing faction of any of his adversaries . Hee is contented to deny himselfe , to renounce the friendship of the world , to bid defiance to the allurements of Satan , to smile upon the face of danger , to hate father , and mother , and land , and life , to be cruel to himselfe , and regardlesse of others for his masters service . Through honor and dishonor , through evill report and good report , through a Sea and a wildernesse , through the hottest services , and strongest oppositions will hee follow the Lambe whither soever he goeth : though he receive the word in much affliction , yet hee will receive it with joy too . Secondly , in begetting most loving , constant , and deare affections to the mercy , grace , glory , and wayes of God , an universall conformity unto Christ our head , who was contented to take upon him the forme of a servant , to have his eare bored , and his will subjected unto the will of his Father . I delight to doe thy will ô my God , yea , thy Law is within my heart , Psal. 40.8 . And as hee was , so are all his in this world , of the same minde , judgement , Spirit , conversation , and therefore of the same will too . Now this deare and melting affection of the heart toward Christ and his wayes , whereby the soule longeth after him , and hasteth unto him , is wrought by severall principles : First , by the Conviction of our naturall Estate , and a through humiliation for the same . Pride is ever the principle of disobedience . They were the proud men who said unto Ieremie , thou speakest falsly , the Lord hath not sent thee , Ier. 43.2 . And they were the proud men who hardned their necks , and withdrew the shoulder , and would not heare , and refused to obey , Nehem. 9.16 , 17 , 29. A man must bee first brought to denie himselfe before hee will bee willing to follow Christ , and to lug a crosse after him . A man must first humble himselfe before he will walke with God , Mic. 6.8 . The poore onely receive the Gospell . The hungrie onely finde sweetnesse in bitter things . Extremities will make any man not onely willing but thankfull to take any course wherin hee may recover himselfe and subsist againe ; when the soule findes it selfe in darknesse , and hath no light , and begins to consider whither darknesse leads it ; that it is even now in the mouth of Hell , under the paw of the roaring lion , under the guilt of sinne , the curse of the Law , and the hatred and wrath of God , it cannot chuse but most willingly pursue any probability , and with most inlarged affections meete any tender of deliverance : Suppose wee that a Prince should cause some bloudy malefactor to bee brought forth , should set before his eyes all the racks and tortures which the wit of man can invent to punish prodigions offenders withall , and should cause him to tast some of those extremities : and then in the middest of his howling and anguish , should not onely reach out a hand of mercy to deliver him , but should further promise him upon his submission to advance him like Ioseph from the iron which enters into his soule , unto publike honor and service in the state , would not the heart of such a man bee melted into thankfulnesse , and with all submission resigne it selfe unto the mercy and service of so gracious a Prince ? Now the Lord doth not onely deale thus with sinners ; doth not onely cause them by the report of his word , and by the experience of their own guilty hearts , to feel the weight , fruitlesnesse , and shame of sinne , and the first fruits of that eternall vengeance which is thereunto due : not onely set forth Christ before them as a rock of redemption , reaching out a hand to save , and offering great and pretious promises of an exceeding , eternall , abundant weight of glory : but besides all this doth inwardly touch the heart by the finger of his Spirit , framing it to a spirituall and divine conformity unto Christ. How can the soule of such a man in these present extremities of horror , which yet are but the pledges of infinite more which must ensue ; and in the evidence of so wonderfull and sweete promises , the seales of the eternall favor and fellowship of God , choose but with much importunity of affection to lay hold on so great a hope which is set before it , and with all readinesse and ambition of so high a service , yeild up it selfe into the hands of so gracious a Lord , to bee by him ordered and over-ruled unto any obedience ? Secondly , this willingnesse of Christs People is wrought by a spirituall illumination of minde . And therefore the Conversion of sinners is called a Conviction , because it is ever wrought in us Secundum modum judicii as wee are reasonable and intelligent creatures . I take it ( under favor and submission to better judgements ) for a firme truth ; that if the minde of a man were once throughly and in a spirituall manner ( as it becommeth such objects as are altogether spirituall ) possessed of the adequate goodnesse and truth which is in grace and glory , the heart could not utterly reject them ; for humane liberty is not a brutish , but a reasonable thing , it consisteth not in contumacie or headstrongnesse , but in such a manner of working , as is apt to bee regulated , varied , or suspended by the dictates of right reason . The onely cause why men are not willing to submit unto Christ is because they are not throughly and in a manner suteable to the spirituall excellency of the things , illightned in their minde . The Apostle often maketh mention of a fulfilling and making full proofe of our ministery , and of preaching the Gospell fully , namely with the evidence of the Spirit and of power , and with such a manifestation of the truth as doth commend it selfe unto the conscience of a man. The b Word of God , saith the Apostle , is not yea and nay , that is , a thing which may bee admitted or denied at pleasure , but such a word as hath no inevidence in it selfe , nor leaveth any uncertainty or hesitancie in a minde sitted to receive it . And as wee may thus distinguish of preaching , that there is an imperfect and a full preaching : so may wee distinguish of understanding the things preached , in some it is full , and in others but superficiall ; for there is a Twofold illumination of the minde , the one Theoreticall and meerly Notionall consisting in knowledge ; the other Practicall , Experimentall , and spirituall ; consisting in the irradiation of the soule by the light of Gods countenance , in such an apprehension of the truth as maketh the heart to burne therby , when we know things as wee ought to know them , that is , when the manner and life of our knowledge is answerable to the nature and excellencie of the things knowne , when the eye is spiritually opened to beleeve , and seriously conclude that the things spoken are of most pretious and everlasting consequence to the soule , as things that concerne our peace with God. This is the Learning of Christ , the teaching of the Father , the knowing of things which passe knowledge , the setting to the seale of our owne hearts that God is true , the evidence of spirituall things not to the braine but to the conscience . In one word this is that which the Apostle calleth , a spirituall Demonstration . And surely in this case the heart is never over-ruled contrary to the full , spirituall , and infallible evidence of divine truths unto a practicall judgement . Therefore the Apostle saith that Eve being Deceived was in the transgression , and there is frequent mention made of the deceitfulnesse of sinne , to note that sinne got into the world , by error ●nd seduction . For certainly the will is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Rationall Appetite , and therefore ( as I conceive ) doth not stirre from such a good as is fully and spiritually represented thereunto , as the most universall , adequate , and unquestionable object of the desires and capacities of a humane soule ; for the freedome , and willing consent of the heart is not lawlesse , or without rules to moderate it , but it is therefore said to bee free because whether out of a true judgement it move one way , or out of a false , another , yet in both it moveth naturally , secundum modum sibi competentem , in a manner suteable to its owne condition . If it bee objected that the heart being unregenerate is utterly averse unto any good , and therefore is not likely to bee made willing by the illumination of the minde . To this I answere , that it is true , the will must not onely bee mov●d , but also renewed and changed , before it can yeeld to Christ. But withall , that God doth never so fully and spiritually convince the judgement , in that manner , of which I have spoken , without a speciall worke of grace thereupon , opening the eye , and removing all naturall ignorance , prejudice , hesitancie , inadvertency , misperswasion , or any other distemper of the minde which might hinder the evidence of spirituall truth . By which meanes hee also frameth and fashioneth the will to accept , embrace , and love those good things , of which the minde is thus prepossessed . Thirdly , this willingnesse of Christs people is wrought by the Communion and adspiration of the spirit of Grace , which is a free spirit , a spirit of love , and a spirit of liberty , a spirit which is in every faculty of man as the soule and principle of its Christianity or heavenly being and working . And therefore it makes every faculty secundum modum sibi proprium to worke unto spirituall ends and objects . As the soule in the eye causeth that to see , and in the eare to heare , and in the tongue to speake : so the spirit of Grace in the minde causeth it rightly to understand , and in the will causeth it freely to desire heavenly things ; and in every facultie causeth it to move towards Christ in such a way and maner of working as is suteable to its nature . Fourthly , this willingnesse of Christs people ariseth from the apprehension of Gods deare love , bowels of mercy and riches of most unsearchable grace , revealed in the face of Iesus Christ to every broken and penitent spirit . Love is naturally , when it is once apprehended , an Attractive of love . And therefore it is that the Apostle saith , Faith worketh by love , that is , By faith first the heart is perswaded and affected with Gods Love unto us in Christ. I live by the faith of the Son of God , who loved me , and gave himselfe for me , Gal. 2.20 . Eph. 3.17 , 18. Being thus perswaded of his love to us , the heart is framed to love him againe : for who can be perswaded of so great a benefit as the remission of sinnes , and not be most deeply inflamed with the love of him by whom they are remitted ? 1 Ioh. 4.19 . Luk. 7.47 . and lastly , by this reciprocall love of the heart to Christ , faith becommeth effectuall to worke obedience and conformitie to his will. Love is the fulfilling of the Law , he that loves God would with all joyfulnesse fulfill every jot of Gods Law if it were possible ; This is the love of God , saith the Apostle , that we keepe his Commandements , and his Commandements are not grievous . True love overcomes all difficulties , is not apt to pretend occasions for neglecting any service of God , nor to conceive any prejudices against it , but puts an edge and alacritie upon the spirit of a man , he can no more be said to love Christ , who doth not willingly undergoe his yoke , than that woman to love her husband who is ever griev'd at his presence , and delighteth more in the societie of strangers . Fifthly , this willingnesse of Christs people ariseth from the beauty and pretiousnesse of those ample Promises , which by the love of Christ are made unto us . It is said of Moses that he did chuse ( and that is the greatest act of willingnesse ) rather to suffer affliction with the people of God than to enjoy the pleasures of sinne for a season : and the ground of this willingnesse was , he had a respect unto the recompence of the reward , Heb. 11.25 , 26. so Christ endured the Crosse , and despised the shame , that is , the shame ( which would much have stagger'd and disheartened an unresolved man ) was no prejudice or discouragement unto him , to abate any of his most willing obedience , and the motive was , for the joy that was set before him , Heb. 12.2 . And Saint Paul professeth of himselfe that he pressed forward , hee was not onely willing , but importunate and contentious to put forth all his spirits , and like riders in a race to rouse up himselfe in a holy fervour and emulation , and all this was for the Price of the high calling of God in Christ Iesus , which was , as it were , before his face in the Promises thereof . Phil. 3.14 . so the Apostle assureth us , That a Christians Hope to be like unto Christ hereafter , will cause him to purifie himselfe even as hee is pure , 1 Ioh. 3.3 . when a man shall sit downe and recount with David , what God hath done for him already . Who am I , O Lord God , and what is my house , that thou hast brought me hitherto ? And what God hath further promised to doe for him more . Thou hast also spoken of thy servants house for a great while to come . Of a childe of wrath thou hast called mee to an inheritance of the Saints in light , and into the fellowship of more glory than can be shadowed forth by all the lights of heaven , though every Star were turned into a Sunne ; I say , when the soule shall thus recount the goodnesse of God , how can it but bee wonderfully enlarged with thoughts of thankfulnesse , and grieved at the slow and narrow abilities of the other parts to answer the urgent and wide desires of a willing soule ? Sixthly , this willingnesse of Christs people ariseth from the experience of that peace , comfort ▪ life , liberty , triumph and securitie which accompanieth the Spirit and the service of Christ. Nothing makes a man more fearefull of warres than the dangers and hazards which are incident thereunto . But if a man can serve under such a Prince , whose imployments are not onely honourable , but safe ; if he , who is able and faithfull to make good his words , promise us that none either of the stratagems or forces of the enemie shall doe us hurt , but that they shall flie before us , while wee resist them : who would not be a Voluntary in such services as are not liable to the casualties and vicissitudes which usually attend other warres , wherein he might fight with safetie , and come off with honour ? David had experience of Gods power in delivering him from the Lion and the Beare , and was well assured that that God who was carefull of sheepe , would be more pitiful to his people Israel , and that made him with much willingnesse ready to encounter Goliah , whose assurance was onely in himselfe and not in God. When a man shall consider what God might have done with him , he might have sent him from the wombe to hell , depriv'd him of the meanes of grace , left him to the rebellion and hardnesse of his evill heart , and to the rage of Satan , burnt his bones , and dried up his bowels with the view of that wrath which is due to sinne , and what he hath done with him ; he hath called him to the knowledge of his will , refreshed him with the light of his countenance , heard his prayers , given an issue to his temptations , and a reviving out of bondage , fastned him as a naile in his holy place , given him his favour which is better than light , and spoken of his servant for a long time to come ; O how readily will the spirit of such a man conclude , Lord , according to thine owne heart hast thou done all this unto me , and I have found so much sweetnesse in thy service above all mine owne thoughts or expectations , that now , O Lord , my heart is prepared , my heart is prepared , I will sing and rejoyce in thy service . Lastly , this willingnesse of Christs people ariseth from that excellent beauty and attractive vertue which is in holinesse . Thy Law is pure , therefore thy servant loveth it . And therefore we finde Christ and his Church doe kindle the coales of love , and stirre up those flames of mutuall dearenesse towards one another , doe cherish those longing , languishing , and ravished affections , and susspirings of hearts , by the frequenting contemplations of each others beautie . Behold , thou art faire my love , behold , thou art faire , thou hast doves eyes . Behold , thou art faire my beloved , yea pleasant , &c. Cant. 1.15 , 16. These are the principles of that great devotion and willingnesse which is in the people of Christ unto his service . And hereby we may make triall of the truth of that profession , subjection , and obedience which we all pretend unto the Gospell of Christ. It is then onely sound when it proceeds from a willing and devoted heart , from purpose , fervour and earnestnesse of Spirit ; for as God in mercy accounts the will for the deed ; because where there is a willing minde there will certainly be all answerable endevours to execute that will , and reduce it into act , so he esteemes the deed nothing without the * will : Cain and Abel did both sacrifice , it was the heart which made the difference betweene them : let the outward conversation be what it will , yet if a man regard iniquitie in his heart , God will not heare him . Gravius est diligere peccatum quam facere : It is a worse token ( saith Gregory ) of an evill man to love sinne , than to commit it , for it may be committed out of temptation and infirmitie , and so may be either in part the sin of another that tempteth us , or at least not the sinne of our whole selves , but of those remainders of corruption which dwel within us . But our love is all our owne , Satan can but offer a temptation , the heart it selfe must love it : and love is strong as death , it worketh by the strength of the whole man , and therefore ever such as the will is ( which is the seat of love ) such is the service too . And the reason is : First , because the will is the first mover , and the master-wheele in spirituall workes , that which regulateth all the rest , and keepeth them right and constant ▪ that which holdeth together all the faculties of the soule and bodie in the execution of Gods will. In which sense , amongst others I understand that of the Apostle , That love is the bond of perfection , because when love resideth in the heart , it will put together every facultie to doe that worke of God perfectly which it goes about . And therefore by a like expression it is called The fulfilling of the Law , because love aimes still at the highest , and at the best in that thing which it loves , it is ever an enemie to defects . He that loves learning will never stop , and say I have enough , in this likewise love is as death . And he that loves grace , will be still Ambitious to abound in the worke of the Lord , and to presse forward unto perfection , to make up that which is wanting to his faith , to be sanctified throughout , to bring forth more fruit , to walke in all pleasing , to be holy , and unblameable , and unreproveable , without spot or wrinkle . It is an absurd thing in religion to dote upon mediocrities of grace ; in eo non potest esse nimium , quod esse maximum debet ; Hee that with all the exactnesse and rigour of his heart , can never gather together all grace , can surely never have too much . In false religions no man so much magnified as he that is strictest : that Papist which is most cruel to his flesh , most assiduous at his beads , most canonicall in his houres , most macerated with superstitious penance , most frequently prostrated before his idols , is of all other most admired for the greatest Saint . O why should not an holy strictnesse be as much honoured as a superstitious ? why should not exactnesse , purity , and a contending unto perfection , be as much pursued in a true as in a false religion ? Why should not every man strive to be filled with grace , since he can never have enough till hee have it all , till he is brimme-full ? Hee that truely loves wealth , would be the richest ; and he that loves honour , would be the highest of any other : certainly grace is in it selfe more lovely than any of these things . Why then should not every man strive to be most unlike the evill world , and to be more excellent than his neighbour , to be holy as God is holy , to be as Christ himselfe was in this world , to grow up in unity of faith , and in the knowledge of him , unto a perfect man ? Certainely , if a man once set his will and his heart upon grace , he will never rest in mediocrities ; he will labour to abound more and more , he will never think himselfe to have apprehended , but forgetting the things which are behinde , hee will reach forth to those things which are before him , for all the desires of the heart are strong , and will over-rule any other naturall desire . The griefe of Davids heart made him forget to eat his bread . The desire of Christs heart to convert the Samaritan woman , made him carelesse of his owne hunger . It is my meate to doe the will of him that sent me , and to finish his worke . A true heart will goe on to finish the worke which it hath begunne . The wicked s●eepe not , saith Salomon , except they have done mischiefe ; And the enemies of Saint Paul provided to to stop the clamors and demands of an empty stomack with a solemne vow that they would neither eate nor drinke till they had slaine Paul. Lust never gives over till it finish sin , and therefore the Love of Christ should never give over till it finish Grace . Secondly , because God is more honoured in the obedience of the will than of the outward man. Humane restraints may rule this , but nothing but Grace can rule the other ; for herein we acknowledge God to bee the searcher of hearts , the discerner of secret thoughts , the Iudge and Lord over our consciences . Whatsoever ye doe ( saith the Apostle ) doe it heartily as to the Lord , and not to men . Noting unto us that a man doth never respect the Lord in any service which commeth not willingly , and from the inner man. Now he worketh in vaine , and loseth all that he hath wrought , who doth not worke for him who is master of the businesse he goes about , and who onely doth reward it . Therefore saith the Apostle , Doe it heartily as to the Lord , knowing that of the Lord you shall receive the Reward of the inheritance , for you serve the Lord Christ. He onely is the pay-master of such kinde of worke , and therefore doe it onely as to him , so that he may approve and reward it . Before I leave this point touching the willingnesse of Christs people , here is a great case , and of frequent occurrence to be resolved , Whether those who are truely of Christs people may not have feares , torments , uncomfortablenesse , wearinesse , unwillingnesse in the wayes of God ? Saint Iohn in generall states the case , There is no feare in love , but perfect love casteth out feare : Because feare hath torment , 1 Ioh. 4.18 . so that it seemes where there is torment , and wearinesse , there is no love : for the cleering of this case , I shall set downe some few positions . First , in generall , where there is true obedience there is ever a willing and a free spirit , in this degree at the least , a most deepe desire of the heart , and serious endevour of the spirit of a man to walke in all well-pleasing towards God : a longing for such fulnesse of Grace , and enlargement of soule as may make a man fit to runne the way of Gods Commandements . Secondly , where there is this will , yet there may upon other reasons be such a feare as hath paine and torment in it , and that in two respects : First , there may be a feare of Gods wrath , the soule of a righteous man may be surpriz'd with some glimpses and apprehensions of his most heavie displeasure , he may conceive himselfe set up as Gods mark to shoot at , Iob 7.20 . that the poisoned arrowes and terrors of the wrath of God doe sticke fast upon him , Iob 6.4 . that his transgressions are sealed up and reserv'd against him , Iob 14.17 . The hot displeasure of the Lord may even vexe his bones , and make his soule sore within him , Psal. 6.1 , 2 , 3. Hee may conceive himselfe forgotten and cast out by God , surprized with fearefulnesse , trembling , and the horrour of death , Psal. 13.1 . Psal. 55.4 , 5. Christ may withdraw himselfe and bee gone , in regard of any comfortable and sensible fruition of his fellowship , and in that case the soule may faile and seeke him but not finde him , and call upon him but receive no answere , Cant. 5.6 . A man may feare the Lord , and yet be in darkenesse , and have no light , Esai . 50.10 . Secondly , there may bee a great feare even of performing spirituall duties . A broken and dejected man may tremble in Gods service , and upon a deepe apprehension of his owne unworthinesse , and erroneous applying of that sad expostulation of God with wicked men , What hast thou to doe to t●ke my Covenant in thy mouth ? Psalm . 50.16 . And , what hath my beloved to doe in mine house , seeing she hath wrought lewdnesse with many ? Ier. 11.15 . he may be startled , and not dare adventure upon such holy and sacred things without much reluctancie , and shame of spirit . O my God , saith Ezra , I am ashamed and blush to lift up my face to thee my God : for our iniquities are increased over our heads , Ezra 9.6 . Thus it is said of the poore woman who upon the touch of Christs garment had beene healed of her bloudy issue , That shee came fearing and trembling , and fell downe before Christ , and told him the truth , Mark. 5.33 . But yet great difference there is betweene this feare of the Saints , and of the wicked . The feare of the wicked ariseth out of the evidences of the guilt of sinne , but the feare of the Saints from a tender apprehension of the majestie of God , and his most pure eyes which cannot endure to behold uncleannesse ( which made Moses himselfe to tremble , Act. 7.32 . ) and out of a deepe sense of their owne unworthinesse to meddle with holy things . And such a feare as this may bring much uncomfortablenesse and distraction of spirit ; but , never at all any dislike or hatred of God , or any stomacke-full disobedience against him : for as the feare of the soule deterres , so the necessity of the precept drives him to an endeavour of obedience and well-pleasing ; slavish feare forceth a man to doe the dutie some way or other , without any eye or respect unto the manner of doing it . But this other which is indeed a filiall , but yet withall an uncomfortable feare , rather disswades from the dutie it selfe , the heart being so vile ; and unfit to performe so pretious a duty in so holy a manner as becomes it . Thirdly , as the Saints may have feare and uncomfortablenesse ( which are contrary to a free spirit ) so they may have a wearinesse and some kinde of unwillingnesse in Gods service . Their spirits like the hands of Moses in the mount may faint and hang downe , may bee damp'd with carnall affections , or tired with the difficulty of the worke , or pluck'd back by the importunitie of temptations , so that though they beginne in the spirit , yet they may be bewitched and transported from a through-obedience to the truth , Gal. 3.1 , 3. A deadnesse , heavinesse , insensibilitie , unactivenesse , confusednesse of heart , unpreparednesse of affections , insinuation of worldly lusts and earthly cares may distract the hearts , and abate the cheerefulnesse of the best of us . And hence come those frequent exhortations to stirre up our selves , to prepare our hearts to seeke the Lord , to whet the Law upon our children , to exhort one another lest the deceitfulnesse of sinne harden us , to bee strong in the Grace of Christ , not to faint or be weary of well-doing , and the like . All which , and sundry like , intimate a sluggishnesse of disposition , and naturall bearing backe of the will from Gods service . Fourthly , the Proportion of this discomfort and wearinesse ariseth from these grounds : First , from the strength of these corruptions which remaine within us : for ever so much fleshlinesse as the heart retaines , so much bias a man hath to turne him from God and his wayes , so much clog and encumbrance in holy duties . And this remainder of flesh is in the will as wel as in any other facultie to indispose it unto spirituall actions , as it is in our members that we cannot doe the things which wee would , Gal. 5.17 . so in proportion it is in our wills , that wee cannot with all our strength desire the things which wee should , and therefore David praiseth God for this especiall Grace , Who am I , and what is my people that we should be able to offer so willingly after this sort ? for all things come of thee , and of thine owne have we given thee , 1 Chro. 29.14 . Secondly , from the dulnesse or sleepinesse of Grace in the heart , which without daily reviving , husbanding , and handling will bee apt to contract a rust , and to bee over-growne with that bitter roote of corruption within . As a bowle will not move without many rubs and stops in a place overgrowne with grasse , so the will cannot move with readinesse towards God , when the Graces which should actuate it are growne dull and heavie . A rustie key will not easily open the locke unto which it was first fitted ; nor a neglected Grace easily open or enlarge the heart . Thirdly , from the violent importunity and immodesty of some strong temptation , and unexpellible suggestions , which frequently presenting themselves to the spirit doe there beget jealousies to disquiet the peace of the heart : for Satans first end is to rob us of grace , for which purpose he hearteneth our lusts against us : but his second is to rob us of Comfort , and to tosse us up and downe betweene our owne feares and suspicions : for unwearied and violent contradictions are apt to beget wearinesse in the best . Consider him that endured such contradiction of sinners against himselfe , saith the Apostle , lest ye be wearied and faint in your mindes , Heb. 12.3 . Fourthly , from the present weight of some heavie fresh sinne , which will utterly indispose the heart unto any good . As we see how long securitie did surprize David after his murther and adulterie . Thus as Ionah after his flight from God , fell asleepe in the ship : so stupiditie and unaptnesse to worke is ever the child of any notable and revolting sinne : When the conscience lieth bleeding under any fresh sinne it hath first a hard taske to goe through in a more bitter renewing the teares of repentance . And hard works have for the most part some feares and reluctancies in the performing of them . Secondly , it hath not such boldnesse and assurance to bee welcome to God. It comes with shame , horror , blushing and want of peace , and so cannot but finde the greater conflict in it selfe . Thirdly , sinne diswonts a man from God , carries him to thickets and bushes . The soule loves not to be deprehended by God in the company of Satan or any sinfull lust . That childe cannot but feele some strugglings of shame and unwillingnesse to come unto his father , who is sure when he comes to be upbraided with the companions which he more delights in . Fifthly , from the proportions of the desertions of the spirit : for the Spirit of God bloweth where and how he listeth ; and it is hee that worketh our wils unto obedience . If he be grieved and made retire , ( for he is of a delicate and jealous disposition ) if hee turne his wind from our sailes , alas , how slow and sluggish will our motion be ? How poore our progresse ? Vpon these and severall other the like grounds , may the best of us bee possessed with feares , discomforts , and unwillingnesse in Gods service . But yet Fifthly , none of all this takes off the will a Toto , though it doe a Tanto , but that the faithfull in their greatest heavinesse and unfitnesse of spirit , have yet a stronger by as towards God than any wicked man when he is at best , for it is true of them in their lowest condition , that they Desire to feare Gods name , Nehem. 1.11 . That the desire of their soule is towards the remembrance of him , Esay 26.8 . that they are seriously displeased with the distempers and uncomfortablenesse of their spirit , Psal. 42.5 . that they long to be enlarged , that they may run the way of Gods Commandements , Psal. 119.32 . That they set their affection unto God and his service , 1 Chron. 29.3 . That they prepare their heart to seeke the Lord God , 2 Chron. 30.19 . That they strive , grone , wrestle , and are unquiet in their dumpes and dulnesse , earnestly contending for joy and freedome of Spirit , Psal. 51.8.11.12 . In one word , that they dare not omit those duties , which yet they have no readinesse and disposednesse of heart to performe ; but when they cannot doe them in alacrity , yet they doe them in obedience , and serve the Lord when he hideth his face from them . I said , I am cast out of thy sight , yet I will looke againe towards thy holy Temple , Ionah 2.4 . He that feareth the Lord will obey his voice , though he walke in darknesse , and have no light , Esay 50.10 . So then the faithfull have still thus much ground of comfort , that God hath their wils alwaies devoted and resign'd unto him , though thus much likewise they have to humble them too , the daily experience of a back-sliding and tired spirit in his service ; and should therefore be exhorted to stirre up the spirit of grace in themselves , to keepe fresh and frequent their communion with Christ. The more acquaintance and experience the heart hath of him , the more abundantly it will delight in him , and make haste unto him , that it may with Saint Paul apprehend him in fruition , by whom it is already apprehended , and carried up unto heavenly places in assurance and representation . As long as wee are here there will be something lacking to our faith , some mixture of unbeleefe and distrust with it , 1 Thess. 3.10 . Marke 9.24 . corruptions , temptations , afflictions , trials , will be apt to beget some feares , discomforts , wearinesse , and indisposednesse towards Gods service . The sense whereof should make us long after our home , with the Apostle grone , and wait for the adoption , even the redemption of our bodies , for the manifestation of the sons of God , ( for though we are now sonnes , yet it doth not appeare what we shall be , 1 Ioh. 3.2 . ) should make us pray for the accomplishment of his promises , for the hastening of his Kingdome , where we shall be changed into an universall spiritualnesse , or purity of nature , where those relickes of corruption , those strugglings of the law of the members against the law of the minde shall be ended , those languishings , decayes , ebbes and blemishes of grace shall be removed , where all deficiencies of grace shall be made up , and that measure and first fruits of the Spirit which we here receive , shall be crowned with fulnesse , and everlasting perfection . Here we are like the stones and other materials of Salomons Temple , but in the act of fitting and preparation , no marvell if we be here crooked , knottie , uneven , and therefore subject to the hammer , under blowes and buffets . But when we shall be carried to the heavenly building which is above , and there laid in , there shall be nothing but smoothnesse and glory upon us , no noise of hammers , or axes , no dispensation of Word or Sacraments , no application of censures and severity ; but every man shall bee filled with the fulnesse of God , Faith turned into sight , Hope turned into fruition , and Love everlastingly ravished with the presence of God , with the face of Iesus Christ , with the fulnesse of the holy Spirit , and with the communion and societie of all the Saints . And so much for the first observation out of the third particular , concerning the willingnesse of Christs people . There was further therein observed the Principle of this Willingnesse , [ In the day of thy power , or , of thine armies ] that is , when thou shalt send abroad Apostles , and Prophets , and Evangelists , and Doctours and Teachers for evidencing the Word and Spirit unto the consciences of men . Whence we may secondly observe , that the [ Heart of Christs people is made willing to obey him by an act of Power , ] or by the strength of the Word and Spirit . It is not barely enticed , but it is conquered by the Gospell of Christ , 2 Cor. 10.4 , 5. And yet this is not a compulsory conquest ( which is utterly contrary to the nature of a reasonable will , which would cease to be it selfe , if it could be compell'd ) but it is an effectuall conquest . The will ( as all other faculties ) is dead naturally in trespasses and sins : And a dead man is not raised to life againe by any enticements , nor yet compell'd unto a condition of such exact complacencie and suteablenesse to nature by any act of violence . So then a man is made willingly subject unto Christ , neither by meere morall perswasions , nor by any violent impulsions ; but by a power , in it selfe supernaturall , spirituall , or Divine , and in its manner of working sweetly tempered to the disposition of the will , which is never by grace destroyed , but perfected . Therefore the Apostle saith , that it is God who worketh in us to will and to doe , Phil. 2.13 . first , he frameth our will according to his owne ( as David was said to be a man after Gods owne heart , ) and secondly , by that will , and the imperate acts thereof , thus sanctified and still assisted by the Spirit of grace , he setteth the other powers of nature on worke in further obedience unto his will. And therefore the Prophet David praised God that had enabled him and his people to offer willingly unto the service of Gods house , and prayeth him that he would ever keepe that willing disposition in the imaginations and thoughts of the hearts of his people , 1 Chron. 29.14.18 . Therefore , the Apostle saith , that Our faith standeth not in the wisdome of men , but in the power of God , 1 Cor. 4.5 . Therefore likewise it is called , The faith of the operation of God who raised Christ from the dead , Col. 2.12 . For the more distinct opening and evidencing this point , how Christs people are made Willing by his power , I will onely lay together some briefe positions which I conceive to be thereunto pertinent , and proceed to that which is more plaine and profitable . First , let us consider the nature of the will , which is , to be a Free agent or mover , to have ex se , and within it selfe an indifferencie and undeterminatnesse unto severall things ; so that when it moves or not moves , when it moves one way or other , in none of these it suffers violence , but workes according to the condition of its owne nature . Secondly , we may note that this indifferencie is twofold , either habituall , belonging to the constitution of the will , which is nothing else , but an originall aptitude , or intrinsecall non-repugnancie in the will , to move unto contrary extremes , to worke , or to suspend its owne working ; or else actuall , which is in the exercise of the former , as objects present themselves , and this is twofold , either a freedome to good , or evill , or a freedome to will , or not to will. Thirdly , notwithstanding the will be in this manner free , yet it may have its freedome in both regards so determin'd , as that in such or such a condition , it cannot doe what it should , or forbeare what it should , or cannot doe what it should not , nor forbeare what it should not . Man fallen , without the grace of God , is free only unto evill , and Christ in the time of his obedience was free wholly unto good . Man free to evill , but yet so , as that he onely doth it voluntarily , he cannot voluntarily leave it undone . Christ free onely to good , yet so , as that he doth it most freely , but could not freely omit the doing of it . Fourthly , the will worketh not in this condition of things unto morall objects without some other concurrent principles which sway and determine it severall wayes ; so that the will is principium quod , the facultie which moves , and the other principium quo , the qualitie or vertue by which it moves . And these qualities are in naturall men the flesh or the originall concupiscence of our nature , which maketh the motions of the will to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the will of the flesh ; and in the regenerate , the Grace and Spirit of Christ , so farre forth as they are regenerate . Fifthly , as the will is ever carried either by the flesh or the spirit to its objects , so neither to the one or the other , without the preceding conduct and direction of the practicall judgement , whether by grace illightned to judge aright , or by corrupt affections bribed and blinded to misguide the will ; for the will being a rationall appetite , never moveth bu● per modum judicii , upon apprehension of some goodnesse and convenience in the thing whereunto it moves . Sixthly , the judgement is never throughly illightned to understand spiritual things in that immediate and ample beautie and goodnesse which is in them , but only by the Spirit of Christ , which maketh a man to have the selfe-same minde , judgement , opinion , and apprehension of heavenly things which he had ; so that Christ and a Christian doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thinke the same thing , as the Apostle speakes , Phil. 2.5 . By the which Spirit of grace , working first upon the judgement to rectifie that , and to convince it of the evidence and necessitie of that most universall and adequate good which it presenteth , the whole nature is proportionably renewed , and Christ formed aswell in the will and affections , as in the understanding : as the body in the wombe is not shaped by peece-meale , one part after another , but all together by proportionable degrees and progresses of perfection : So that at the same time when the Spirit of grace by an act of heavenly illumination is present with the judgement of reason to evidence , not the truth onely , but the excellencie of the knowledge of Christ thereunto , it is likewise present by an act of heavenly perswasion , and most intimate allurement unto the will and affections , sweetly accommodating its working unto the exigence and condition of the faculties , that they likewise may with such libertie and complacencie as becomes both their owne nature , and the qualitie of the obedience required , apply themselves to the desire and prosecution of those excellent things which are with so spirituall an evidence set forth unto them in the ministery of the Word . As by the same soule the eye seeth , and the eare heareth , and the hand worketh : so when Christ by his Spirit is formed in us , ( for the Spirit of Christ is the Actus primus , or soule of a Christian man , that which animateth him unto an heavenly being and working , Rom. 8.9 , 10 , 11. 1 Cor. 6.17 . ) every power of the soule and body is in some proportionable measure enabled to worke suo modo , in such manner as is convenient and proper to the quality of its nature , to the right apprehension and voluntary prosecution of spirituall things . The same Spirit which by the word of grace doth fully convince the judgement , and let the light of the knowledge of the glory of God shine upon the minde ; doth by the same word of grace proportionably excite , and assist the will to affect it , that as the understanding is elevated to the spirituall perception , so the will likewise is enabled to the spirituall love of heavenly things . By all which wee may observe that this working of the Spirit of grace , whereby we become voluntaries in Christs service , and whereby he worketh in us both to will and to doe those things which of ourselves we were not obedient unto , neither indeed could be , is both a sweet and powerfull worke , as in the raising of a man from the dead ( to which in the Scriptures the renewing of a sinner is frequently compared ) there is a worke of great power , which yet , being admirably sutable to the integrity of the creature , must needs bring an exact complacencie and delight with it : we may frequently in holy Scriptures observe , that of the same effect severall things may be affirmed by reason of its connexion unto severall causes , and of the severall causalities or manners of concurrence with which those severall causes have contributed any influence unto it . As the obedience of Christ was of all other the most free and voluntary service of his Father , if we consider it with respect unto his most holy , and therefore most undistracted , and unhindered will : ( for if it were not voluntary , it were no obedience ) and yet notwithstanding it was most certaine and infallible , if we consider it with respect to the sanctitie of his nature , to the unmeasurablenesse of his unction , to the plenitude of his unseducible and unerring Spirit , to the mystery of his hypostaticall union , and the communication of properties between his natures , wherby what-ever action was done by him , might justly be called the action of God , in which regard it was impossible for him to sinne . In like manner , the passive obedience of Christ was most free and voluntary , as it respected his owne will , for he troubled himselfe , hee humbled and emptied himselfe , he laid downe his owne life , he became obedient unto death , even the death of the Crosse ; and yet , thus it was written , and thus it behoved or was necessary for Christ to suffer , if we respect the predeterminate counsell and purpose of God , who had so ordained , Act. 4.28 . God would not suffer a bone of Christs to be broken , and yet he did not disable the souldiers from doing it , for they had still as much strength and libertie to have broken his , as the others who were crucified with him , but that which in regard of the truth and prediction of holy Scriptures was most certainly to be fulfilled , in regard of the second causes by whom it was fulfilled , was most free and voluntary . Wee finde what a chaine of meere casualties and contingencies ( if we looke onely upon second causes ) did concurre , in the offence of V●s●ti , in the promotion of Esther , in the treason of the two Chamberlaines , in the wakefulnesse of the King , in the opening of the Chronicles , in the acceptance of Esthers request , and in the favour of the King unto her , and all this ordered by the immutable and efficacious providence of God ( which moderates and guides causes and effects of all sorts to his owne fore-appointed ends ) for the deliverance of his people from that intended slaughter determined against them , the execution whereof would evidently have voided that great promise of their returning out of captivitie after seventie yeares : with relation unto which promise their deliverance at this time was in regard of Gods truth and purpose necessary , though in regard of second causes brought about by a cumulation of contingencies . In like maner , when the hearts of men do voluntarily dedicate and submit themselves to the kingdome of Christ , if we look upon it with relation unto the Spirit of grace , which is the principium quo , the formall vertue whereby it is wrought ; so it is an effect of power , and as it were , an act of conquest ; and yet looke upon it with relation unto the heart it selfe , which is Principium quod , the materiall efficient cause thereof , and so it is a most free , sweet , connaturall action , exactly temper'd to the exigencie of the second cause , and proceeding there-from with most exact delight , answerably to the measure of the grace of illumination , or spirituall evidence in the minde , whereby our naturall blindnesse , prejudices , and misperswasions may be remov'd : and to the measure of the grace of excitation , assistance , and co-operation in the heart , whereby the naturall frowardnesse and reluctancy thereof may be subdued . In one word , there are but three things requisite to make up a free and voluntary action . First , it must be cum judicio rationis , with a preceding judgment . Secondly , it must be cum indifferentia , there must be an internall indeterminatenesse and equall disposition of it selfe unto severall extremes . Thirdly , it must be cum dominio actus , the will must have the power of her owne worke . And all these three doe sweetly consist with the point of the Text , That the heart is made willing to obey Christ by an act of power . For first , this power we speake of is onely the power of the Word and Spirit , both which doe alwayes worke in the ordinary course of Gods proceeding by them with men , secundum judicium , by a way of judgement and conviction , by a way of teaching and demonstration , which is suteable to a rationall facultie . Secondly , which way soever the will is by the Spirit of grace directed and perswaded to move , it still retaines an habituall or internall habitude unto the extremes , so that if it should have moved towards them , that motion would have beene as naturall and suteable to its condition , as this which it followeth ; for the determination of the act is no extinguishment of the libertie thereunto . Thirdly , when the Spirit by the power of the word of grace doth work the will in us , yet still the will hath the dominion of its owne act , that is , it is not servilely , or compulsorily thereunto overswayed , but worket● , ex motu proprio , by a selfe-motion , unto which it is quickned and actuated by the sweetnesse of divine grace , as the seed of that action , according to that excellent knowne speech of Saint Augustine , Certum est nos velle cum volumus , sed Deus facit ut velimus . Thus we see how the subjection of Christs people unto his kingdome is a voluntary act in regard of mans will , and an act of power in regard of Gods Spirit , inwardly ●llightning the minde with the spirituall evidence , not only of the truth , but the excellencie and superlative goodnesse of the Gospell of Christ ; and inwardly touching the heart , and framing it to a lovely conformitie and obedience therunto . The ground of this point why there is an act of power required to conquer the wils of sinners unto Christ , is that notable enmitie , stoutnesse , reluctancie , rebellion , wearinesse , aversenesse ; in one word , fleshlinesse which possesseth the wils of men by nature : such forwardnesse unto evill , so much frowardnesse against good , such a spring and byas from private ends , and worldly objects , such feares without , such fightings within , such allurements on the right hand , such frownes and affrightments on the left ; such depths of Satan , such hellish and unsearchable plots of principalities and powers , to keepe fast and faithfull to themselves this chiefe mistris of the soule of man ; such slie and soaking , such furious and firy temptations , to flatter or to fright it away from Christ ; such strong prejudices , such deepe reasonings , such high im●ginations , such scornefull and meane conceits of the purity and power of the wayes of Christ , such deceitfulnesse of heart , such misperswasions and presumptious of our present peace , or at least of the easinesse of our future reformation , such strong surmises of carnall hopes which will be prevented , or worldly dangers incurred , or private ends disappointed ; such lusts to be denied , such members to be hewed off , such friends to be forsaken , such passions to be subdued , such certaine persecutions from the world , such endlesse solicitations of Satan , such irreconcilable contentions with the flesh ; in the midst of all these pull-backes , how can we thinke the will should escape and breake thorow , if God did not send his Spirit , as once the Angell unto Lot , Gen. 19.16 . to lay hands upon it while it lingers and hankers after its wonted course , to use a mercifull conquest over it , and , as the Scriptures expresse it , * to lead it , to draw it , to take it by the arme , to carry it in his bosome , to beare it as an Eagle her young ones on her wings , nay , by the terrours of the Lord , and the power of his Word and wrath , to pull and snatch it as a brand out of the fire ? Certainly , there is so much extreme perversenesse , so much hellishnesse , and devillish antipathy to God and his service in the heart by nature , that if it were left to its owne stubbornenesse to kicke , and rebell , and fall backe and harden it selfe , and were not set upon by the grace of Christ , no man living would turne unto him , or make use of his bloud ; by the same reason that any one man perisheth , every man would too , because in all there is as fundamentall and originall enmity to the wayes of grace , as there is in any . The consideration whereof may justly humble us in our reflexion upon our selves , whom neither the promises of heaven can allure , nor the bloud and passions of Christ perswade , nor the flames of hell affright from our sinnes , till the Lord by the sweet and gracious power of his holy ●●irit subdue and conquer the soule unto himselfe . If a man should rise from the dead , and truly relate unto the conscience the woefull and everlasting horrors of hell , if a mans naturall capacity were made as wide to apprehend the wrath , fury , and vengeance of a provoked God , the foulenesse , guilt , and venome of a soule fuller of sins than the heavens of stars , as the most intelligent divels of hell doe conceive them . If an Archangell or Seraphim should be sent from heaven to reveale unto the soule of a naturall man the infinite glory of Gods presence , the full pleasures of his right hand , the admirable beauty of his wayes , the intimate conformity and resemblance between his divine nature in himselfe , & the Image of his holinesse in the creature , the unsearchable and bottomlesse love of Christ in his Incarnation and sufferings , the endlesse incomprehensible vertue & pretiousnesse of his bloud and prayers ; yet so desperately evill is the heart of man , that if after all this God should not afford the blessed operation and concurrence of his owne gratious Spirit , the revelation of his own arme and power upon the soule , to set on those instrumentall causes , it would be invincible by any evidence , which all the cries and flames of hell , which all the armies and hosts of heaven were able to beget . There is no might or power able to snatch a man out of the hands of his sin , but onely Gods Spirit . Notable are the expressions which the holy Ghost every where useth , to set forth this wretched condition of the heart by nature : a wilfulnesse and selfe-willednesse , We will not hearken , we will not have this man to raigne over us ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many wils in one . b Rebellion and stubbornenesse , c stoutnesse of heart , d contestation with God , and gain-saying his Word ; e Impudence , stiffenesse , and hard-heartednesse , f mischievous profoundnes and deepe reasonings against the Law of God ; g pertinacie , resolvednesse , and abiding in mischiefe ; they hold fast deceit ; obstinacie and h selfe-obduration , They have hardned their neckes that they might not heare ; i Impotencie , immoveablenesse , and undocilenesse , their heart is uncircumcised ; they cannot heare , there is none that understandeth or seeketh after God : k scorne and slighting of the messages of the Lord , where is his Word ? Where is the promise of his comming ? l Incredulity , and belying the Lord in his Word , saying it is not he : Who hath beleeved our report , and to whom is the arme of the Lord revealed ? m Wrestling , resisting , and fighting with the Word , rejecting the counsell of God , vexing and striving with his holy Spirit , ye have alwayes resisted the holy Ghost . n Rage and fiercenesse of disordred affections , despising of goodnesse , trayterous , heady , and high-minded thoughts . o Brutishnes of immoderate lust , the untamed madnesse of an enraged beast without any restraint of reason , or moderation . In one word , a p hell , and gulfe of unsearchable mischiefe , which is never satisfied . It is impossible that any reasonable man , duly considering all these difficulties , should conceive such an heart as this to be overcome with meere morall perswasions , or by any thing lesse than the mightie power of Gods owne grace . To him therefore we should willingly acknowledge all our conversion and salvation ; So extremely impotent are we , O Lord , unto any good , so utterly unprofitable , and unmeet for our Masters use , and yet so strongly hurried by the impulsion of our owne lust towards hell , that no precipice , nor danger , no hope nor reward , no man or Angell is able to stop us , without thine owne immediate power , and therefore Not unto us , O Lord , not unto us , but unto thy name onely be attributed the glory of our conversion . Againe , by this consideration we should be provoked to stirre up and call together all our strength in the Lords service , to recover our mispent time , to use the more contention and violence for the kingdome of heaven , when wee consider how abundant wee have beene in the workes of sinne , in the pursuing of vast desires which had neither end nor hope in them . O how happie a thing would it be , if men could serve God with the same proportion of vigour and willingnesse of mind , as they served Satan and themselves before ? I was never tired in that way , I went on indefatigably towards hell , like a swift Dromedary , or an untamed heifer , I pursued those evill desires which had vanity for their object , and misery for their end , no fruit but shame , and no wages but death . But in the service of Christ I have a price before mee , an abiding Citie , an enduring substance , an immarcescible crowne to fix the highest of my thoughts upon : I have the promises of Christ to strengthen me , his Angels to guard , his Spirit to lead , his Word to illighten me . In one word , I have a soule to save , and a God to honour . And why should not I apply my power , to serve him , who did reach forth his owne power to convert me ? A long way I have to goe , and I must doe it in a spanne of time ; so many temptations to overcome , so many corruptions to shake off , so many promises to beleeve , so many precepts to obey , so many mysteries to study , so many workes to finish , and so little time for all : my weaknesses on one side , my businesses on another , mine enemies and my sinnes round about me take away so much , that I have scarce any left to give to God. And yet , alas , if I could serve God on earth , as he is served in heaven , if I had the strength of Angels , and glorified Saints , to doe his will , it would come infinitely short of that good will of God in my redemption , or of his power in my conversion . If God should have said to all the Angels in heaven , there is such a poore wretch posting with full strength towards hell , goe stand in his way and drive him back againe , all those glorious armies would have beene too few to blocke up the passage● betweene sin and he● , without the concurrence of Gods owne Spirit and power , they could have returned none other answer but this , we have done all we can to perswade and turne him , but he will not be turned . If then the Lord did put to his owne power to save me , great reason there is that I should set my weake and impotent faculties to honour him , especially since hee hath beene pleased both to mingle with his service great joy , liberty , and tranquillity here , and also to set before it a full , a sure , and a great reward , for my further animation and encouragement thereunto . The fourth thing observed in this Verse was the attire wherein Christs people should attend upon his service , In the Beauties of Holinesse ] These words referre to those before , and that either to the word [ People ] or to the word [ willing . ] If to [ People ] then they are a further description of Christs Subjects or Souldiers , they shall be all like servants in Princes Courts , beautifully arraied , like the Priests of the Law that had garments of beauty and glory , and so Schindler expounds it , In societate sacerdotum . If to the word [ willing ] then it notes the ground and inducement of their great devotion and subjection unto Christs kingdome , that as the people came up in troopes to the Lords house , which was the Beauty of his Holinesse , or as men doe flocke together to the sight of some honorable and stately solemnity : so Christs people should by the beauty of his banners be allured to gather unto him , and flye in multitudes as Doves unto their windowes . Which way ever wee understand the words we may from them observe , First , That Holinesse is a glorious and a beautifull thing . The holy oile with which all the vessels of the Sanctuary were to be consecrated , was a type of that Spirit which sanctifieth us and maketh us Kings and Priests unto God , and it was to be compounded of the purest and most delicate ingredients which the art of the Apothecary could put together . Therefore our Saviour still calleth his Spouse the fairest of wom●n , to note , that no other beauty in the world is to be compared with Holinesse . Therefore our Faith , and Holinesse is called a Wedding Garment , at which solemnitie men use above all other to adorne themselves with their costliest and most beautifull attire : Therefore we are said to a Put on the Lord Iesus , and to Put on bowels of mercie , and humblenesse of minde , and meekenesse , &c. and therefore likewise the Church is compared to a b Bride decked in her choicest ornaments and jewels , broidred worke , silke , fine linnen , bracelets , chaines , jewels , crownes , gold , silver , perfect comelinesse , garments of salvation , and of praise , robes of righteousnesse , &c. And Christ the husband of this Spouse , the c chiefest and most amiable of ten thousand , even altogether lovely . The d Desire of all Nations , and the allurement of all hearts that can looke upon him . And e Ierusalem the palace of this glorious couple described by the most pretious and desireable things which can bee thought on . Iaspar the wall , gold the pavement , pearle the gates , pretious stones the foundation , and the Lord the light thereof . Of our selves by reason of sinne we are full of f filthinesse and deformity in flesh and spirit , g clothed with filthy garments , and overspread from the head to the foot with blaines and putrefactions . It is only the holy Word of God which h maketh us cleane from our filthinesse and from all our pollutions . By the washing of water through the Word Christ sanctifieth us , that he may present unto himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a glorious Church without spot or wrinkle that it might be holy and without blemish , Ephes. 5.27 . And therefore the Apostle Saint Peter exhorteth Christian women to adorne the inner man of the heart with the ornament of a meeke and quiet spirit which is in the sight of God ( whose pure eye they ought rather to please than the wanton eye of man ) of great price , 1 Pet. 3.3 , 4. And the truth hereof may bee proved even from the practice of hypocrites themselves : for no man will counterfeite villanies , and make a shew of the vices , which indeed hee hath not , except he be desperately thereunto swayed by an humor of pleasing his wicked companions . And therefore Saint Austin complaineth of it as of a prodigious corruption of his nature , that he did sometimes belie himselfe to his wicked associates , and boasted of the wickednesse which he durst not practise . No woman will paint her selfe with dung , or spread inke upon her face . It must be beautifull in it selfe which any man will ordinarily counterfeit : so that Holinesse hath the prerogative of an enemies suffrage , which is one of the strongest evidences , to testifie the beauty and excellency thereof . This point will more distinctly appeare if we consider either the Author , Nature , properties , or Operations of this Holinesse . First , the Author is God himselfe by his spirit . The very God of peace sanctifie you wholly , saith the Apostle , and the God of peace make you perfect in every good worke to doe his will. Therefore the spirit is called a spirit of Holinesse , by the power whereof Christ rising from the dead was declared to bee the Sonne of God , to note the answerablenesse betweene raising from the dead or giving life where there was none before , and the sanctification of a sinner . Therefore the Apostle calleth it the renewing of the Holy Ghost , and the forming of Christ in us , the quickning , and creating us to good workes . By all which we may note that what Beautie the Creation brought upon that emptie and unshaped Chaos when it was distributed into this orderly frame which we now admire ; or what beautie the reunion of a living soule unto a dead and gastly body doth restore unto it ; the same beautie doth Holinesse bring unto the soule of a man which was filthy before . But yet further we must note that God did not make man as other ordinarie Creatures , for some low and inferior use , ( and yet Salomon saith , that they were made all beautifull in their time ) but there was a pause , a consultation , a more than common wisedome , power , and mercie revealed in the workemanship of man : for God made man for his owne more peculiar delight , company and communion , one whom hee would enter into a more intimate league and covenant withall . The Lord hath set apart the man that is godly for himselfe . This people have I formed for my selfe , they shall shew forth my praise , I will magnifie the beautie of my glorious vertues in those whom I have sanctified for my selfe . Thus wee finde what perfect comelinesse the Lord bestowed upon his people , when he entred into Covenant with them , and made them his owne , one which was alwayes to leane on his bosome , and to stand in his owne presence , Ezek. 16.8 , 14. The Church is the Lords a owne House , a b Temple in the which hee will dwell and walke ; it is his c Throne , in which he sitteth as our Prince and Law-giver . And in this regard it must needs bee extraordinarie beautifull ; for the d Lord will beautifie the place of his Sanctuary , and will make the place of his feet glorious . Now then , if by Holinesse we are made e Gods building , and that not as the rest of the world is for his Creatures to inhabite , but as a Temple for himselfe to dwell in , as a f gallerie for himselfe to walke and refresh himselfe in , certainely Holinesse which is the Ornament and ingraving of this temple must needs be a glorious thing , for there is much glory and wisedome in all Gods workes . Secondly , if we consider the Nature of Holinesse , it must needs be very Beautifull . In generall , it consists in a Relation of conformitie , as all Goodnesse , save that of God doth : for no Creature is so absolute as to have its being from it selfe , and therefore its Goodnesse cannot consist in any thing which hath its originall in it selfe . It is the Rule and End which denominateth the Goodnesse of any created thing , that therefore which ought not to worke for its owne end , ought not to worke by its owne Rule , for he who is Lord of an end , must needs be Lord of the meanes and directions which lead unto that end . And this is indeed the ground of all sinne , when men make themselves their owne will , wit , reason , or resolutions , to bee the spring and fountaine of all their actions . Therefore sinne is called our owne wayes , and the lusts of our owne hearts and our owne counsels , because it is absolutely from our selves , and hath no constituted rule to moderate or direct it . Impossible it is for any Creature , as it comes out of Gods hands , to bee without a Law , or to be an originall law unto it selfe : for as hee who hath none over him cannot possibly be subject unto any Law , in as much as a Law is but the declaration of a Superiours will what he requires to bee done , and what he threatneth on default thereof to inflict : so hee that is under the wisedome and ends of another , must needs likewise bee subject to the Lawes which his will prescribes for advancing and compassing his owne ends , who if he bee in his owne nature and ends most holy , must needs be holy in the Lawes which he enacts . By all which we may observe that Holinesse consisteth in conformity , so that according to the excellencie of the patterne whereunto it referres , so is the measure of its beautie to be conjectured . And the patterne of our Holinesse is God himselfe , Be you holy , as your father which is in heaven is Holy ; Other Creatures have some prints and paths of God in them , and so are all beautifull in their time : but man had the image of God created in him , his will was set up in our heart as a Law of nature , most pure , right , holy , good , wise and perfect , and that Law did beare the same relation to mans life , as his soule doth unto his members , to animate , forme , and organize every motion of the heart , every word of the mouth , every action of the soule and bodie according unto the will of God. When after this man threw away this Image , and God was pleased in mercy again to renue Holinesse in him , he did it againe by another patterne , or rather the same exhibited in another maner . He made him then conformable to the Image of his Son , the heavenly Adam , who is himselfe the Image of the invisible God , the expresse Character of his Fathers brightnesse , a Sunne of righteousnesse , a morning starre , the light of the world , the fairest of ten thousand : so that compare Holinesse with the first originall draught thereof in Paradise , the nature of Adam as it came new out of Gods fashioning , or that with the Law of God written in his heart , or that with the Holinesse of God , of which it was a ray shining into the soule , or that Image of God with it selfe in Christ the second Adam , and every way Holinesse in its nature consists in a Conformity and Commensuration to the most beautifull things . Thirdly , if we consider some of the chiefe Properties of Holinesse , wee shall finde it in that regard likewise very Beautifull . First , Rectitude and Vprightnesse , sinceritie and simplicitie of heart , God made man upright , but they have found out a many inventions , that is , have sought up and downe through many turnings and by-wayes to satisfie crooked affections . It was b Davids Prayer , Make thy way strait before my face , and it is the Apostles instruction , c Make strait paths for your feet , lest that which is lame be turned out of the way . True Holinesse is a plaine , and an even thing , without falsehood , guile , perversenesse of Spirit , deceitfulnesse of heart , or starting aside . It hath one end , one rule , one way , one heart , whereas hypocrites are in the Scripture called d Double minded men , because they pretend to God , and follow the world . And e crooked men , like the f swelling of a wall , whose parts are not perpendicular , nor levell to their foundation . Now rectitude , sincerity , and singlenesse of heart is ever both in the eyes of God and man a beautifull thing . Secondly , Harmonie and Vniformity within it selfe . The Philosopher saith of a Iust man that he is like a Dye , which is every way even and like it selfe , turne it how you will , it fals upon an equall bottome . And so Holilinesse keepes the heart like its selfe in all conditions ; as a watch though all together it may bee tossed up and downe with the agitation of him that carrieth it about him ; yet that motion doth no way perturbe the frame , or disorder the workings of the spring and wheeles within : so though the man may bee many wayes tempted , and disquieted , yet the frame of his heart , the order of his affections , the governement of the spirit within him is not thereby stopped , but holdeth on in the same tenour . We know in the body if any part doe exceed the due proportion , it destroies the beautie and acceptablenesse of the rest . Symmetrie and fitnesse of the parts unto one another is that which commends a body . Now Holinesse consisteth in this proportion , there is in it an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exactnesse of obedience , an equall respect unto all Gods Commandements , an hatred of every false way , an universall worke upon the whole spirit , soule , and body , a supply made unto every joynt , a measure dispenced unto every part , not a grace due unto Christian integritie which is not in some proportion fashioned in a man. Christ hath no Monsters begotten by his spirituall seed : for Monsters are ever caused either by an excesse , or by a defect of seed ; in the one case nature being overcharged is forc'd to labour that which remaines , and will not be laid aside , into some superfluous members ; and in the other for want of materials to leave her worke unfinished , and destitute of some necessary parts . But now first wee are to note that a man can have no superfluitie of Grace , we can never have too much of that , the fulnesse whereof we should labour to get , and for the other danger , wee know Christ hath a Residue of spirit to supply any defect , and to make up whatsoever is away for the fashioning of Christ in us : so then Holinesse fashioneth the whole man. Hee that leaves any one faculty of his soule neglected , or any one part of the Service or Law of God disobeyed ( I speake of a totall , and constant neglect ) is undoubtedly an Hypocrite and disobeyes all , Iam. 2.10 , 11. As David with a little stone slew Goliah because his forehead was open ; so can our enemie easily deale with us if he observe any faculty naked and neglected . The actuall and totall breach of any one Commandement , ( Totall , I meane , when the whole heart doth it , though haply it execute not all the obliquitie which the compasse of the sinne admits ) is an implicite , habituall , interpretative , and conditionall breach of all ; His soule stands alike dis-affected to the holinesse of every Commandement , and hee would undoubtedly adventure on the breach of this , if such exigences and conditions as misguided him in the other should thereunto as strongly induce him . He that hath done any one of these abominations , hath done all these abominations in Gods account . Ezek. 18.10 , 13. There being then in a Christian man a suteable life and vigour of holinesse in every part , and a mutuall conspiring of them all in the same wayes and ends , there must needs likewise be therein an excellent beauty . Thirdly , growth and further Progresse in these Proportions : for it is not onely uprightnesse and Symmetrie of parts , which causeth perfect beauty and comelinesse , but stature likewise . Now Holinesse is a thriving and growing thing . The Spirit is seede , and the Word is raine , and the Father is an Husbandman , and therefore the life of Christ is an abounding life , Ioh. 10.10 . The rivers of the Spirit of Grace spring up unto Eternity , Ioh. 7.36 . As Christ hath no Monsters , so neither hath hee any Dwarfes in his mysticall body ; but all his grow up unto the pitch of perfection which it becommeth them to have in him , even unto the measure of the stature of the fulnesse of Christ , Ephes. 4.12 , 13. The meaning of the Apostle is that Christ is not alwayes an infant in us as when he is first formed , but that he doth Grandescere in Sanctis , as Musculus well expresseth it , that he groweth up still unto the stature of a man : for wheresoever there is faith and holinesse there is ever ingenerated an appetite for augmentation ; Faith is of a growing and Charitie of an abounding Nature , 2 Thes. 1.3 . By the Word of truth , as by incorruptible seed wee were begotten , and by the same Word as by the sap and milke are we nourished , and grow up thereby . This affection holinesse ever workes , as it did in the Disciples , Lord , increase our faith , and in David , Strengthen , O God , that which thou hast wrought for us . Fourthly , besides the Rectitude , Harmonie , and Maturitie which is in Holinesse , there is another propertie , which maketh the Beautie thereof surpasse all other Beautie , and that is Indeficiencie . The measure of Christ must be the Rule of our growth , but Christ never was overtaken by old age or times of declining , He never saw corruption : so wee must proceede from strength to strength , like the Sunne to the perfect day , but there is no sinking or setting of Holinesse in the heart . They that are planted in Gods House doe still bring forth fruit in their Old age , and are even then fat and flourishing . As our outward man decaieth , so our inward man groweth day by day . Our Holinesse is a branch of the life of Christ in us , which doth never of it selfe runne into death , and therefore is not apta nata of it selfe to decay : for that is nothing but an earnest , inchoation , and assurance of death . That which waxeth old , saith the Apostle , is ready to vanish away , Heb. 8.13 . Fourthly and lastly , if we consider the Operations of Holinesse , that likewise will evidence the Beautie thereof , for it hath none but gratious and honourable effects . It filleth the Soule with Joy , Comfort , and Peace . All Joy , unspeakeable , and glorious joy , peace , quietnesse , assurance , songs , and everlasting joy . It maketh the blinde see , the deafe heare , the lame leape , the dumbe sing , the wildernesse and parched ground to become springs of water . It entertaineth the soule with feasts of fatted things , and of refined wines , and carrieth it into the banquetting-house unto apples and flagons . It giveth the soule a deare communion with God in Christ , a sight of him , an accesse unto him , a boldnesse in his presence , an admission into most holy delights , and intimate conferences with him in his bed-chamber , and in his galleries of love . In one word , it gathers the admiration of men , it secures the protection of Angels , and which is argument of more beautie than all the creatures in the world have besides , it attracteth the eye and heart , the longings and ravishments , the tender compassions and everlasting delights of the Lord Iesus . I have insisted on those properties of holinesse , which denote inward beautie , because all the graces of the Spirit doe beautifie inherently . But the word properly signifying Decus or Ornatum , outward adorning by a metaphor of rich apparell , expressing the internall excellencie of the soule , notes unto us two things more . First , that the people of Christ are not only sanctified within , but have interest in that unspotted holinesse of Christ , wherewith they are clothed as with an ornament . So the Priests a of God are said to be clothed with righteousnesse , and we are said to b put on Christ : And the righteousnesse of Christ is frequently compared to c long white robes , fit to d cover our sins , to hide our nakednesse , and to protect our persons from the wrath of God : so that to the eye of his justice we appeare , as it were parts of Christ ; as when Iacob wore Esau's garment , he was as Esau to his father , and in that relation obtained the blessing . God carrieth himselfe towards us in Christ , as if we our selves had fulfilled all righteousnesse , as if there were no ground of contestation with us , or exception against us . And this is indeed the beautie of holinesse : The modell , prototype , and originall of all beautie . Secondly , from the metaphoricall allusion ( as it is usually understood ) it notes unto us likewise , that all the people of Christ are Priests unto God , to e offer up sacrifices acceptable unto him by Iesus Christ. They have all the priviledges , and the duties of Priests . To approach unto God , f wee have libertie to enter into the holiest by the bloud of Iesus ; to consult and have communion with him , to be his Remembrancer ; for as his Spirit is his Remembrancer unto us , g hee shall bring all things to your remembrance , whatsoever I have said unto you ; so is he h our Remembrancer unto God , to put him in minde of his mercy and promises , to make mention of him , and to give him no rest . To know , and propagate his truth ; this i was the office of the Priest , to be the keeper of the knowledge , and to teach it unto others : and this knowledge in the Gospell doth k overflow the earth , and make every l man , in a spirituall sense , a Priest , an instructer , and edifier of his brother . To offer to him such sacrifices as hee now delighteth in : the m sacrifices of thanksgiving , the n sacrifices of a broken and contrite spirit , the o sacrifices of praise , confession , good works , and mutuall communicating unto one another : in one word , the p sacrificing of a mans whole selfe , to be consecrated as a kinde of first fruit unto God , being sanctified by the Holy Ghost . There is no man actually belonging unto the Kingdome of Christ , who hath not all these holy affections wrought in him , and maketh conscience of them , as of his calling , and the duties of his life . Wee see then that Holinesse is the badge of Christs subjects ; they are called q The people of his Holinesse : r Israel was holinesse unto the Lord , and the first fruits of his increase consecrated unto him and his service as a kinde of first fruits . The livery of Christs servants is a parcell of the same holy Spirit with which his owne humane nature was clothed . s All the vessels and ministeriall instruments of the Tabernacle were anointed with the holy oyle ; and the t house of the Lord was an house of holinesse , to signifie that every Christian should bee by the Spirit of God sanctified , because he is u a Temple , and every member , because it is x a vessell and instrument for the Masters use . The Spirit of holinesse is that which distinguisheth , and as it were , marketh the sheepe of Christ from the wicked of the world : yee are y sealed with the Holy Spirit of promise : z yee have not received the spirit of the world , but the Spirit which is of God. Holinesse a setteth us apart for Gods service , for his b presence and fruition ; c protecteth and priviledgeth us from the wrath to come , in the day when he shall separate betweene the pretious and the vile , and make up his jewels : without this no man can either serve , or see , or escape God , either doe his will , enjoy his favour , or decline his fury . All our services without this are but d Dung , and who would thanke that man for his service , who with wonderfull officiousnesse should bring nothing but heapes of dung into his house ? If a man could powre out of his veines rivers of bloud , and offer up every day as many prayers as thoughts unto God , if his eyes were melted into teares , and his knees hardned into horne with devotion ; yet all this , if it be not the fruit of holinesse , but of will-worship , or superstition , or opinion of merit and righteousnesse , it is but as dung in Gods sight . Wherefore lyest thou upon thy face , there is an accursed thing in the campe ? What-ever sinne thy conscience tels thee lyeth next thy heart , and warmes it , so that thou art unwilling to part from it , take heed of bringing it into Gods presence , or provoking him with thy services , for he will throw them backe like dung into thy face . What hath my beloved to doe in mine house , seeing shee hath wrought lewdnesse with many ? What hast thou to doe to take my Covenant in thy mouth , seeing thou hatest instruction ? Who hath required this at your hands to tread in my Courts ? Bring no more vaine oblations , incense is an abomination unto mee , &c. Till a man put away the evill of his doings , and cleanse himselfe , all his worship of God is but mocking of him , and prophaning his ordinances . In vaine did the Marriners pray while Ionah was in the ship ; in vaine did Ioshua intercede while the accursed thing was in the campe . A man shall lose all which he hath wrought in Gods worship , and have neither thankes nor reward for it , so long as he harboureth any uncleane affection in his heart , and will not yeeld to part from it . Any sinne which wasteth the conscience ( as every great and presumptuous sinne doth in whomsoever it is ) unqualifieth that person for the kingdome of heaven . Grace maketh a beleever sure of salvation , but it doth not make him wretchlesse or secure in living ; though there be not an extinguishment , yet there is a suspension of his right upon any black and notorious fall , that man must not dare to lay claime to heaven , that hath dared in a presumptuous manner to provoke the Lord. Our holinesse is not the cause of our salvation , but yet it is the way thereunto ; he which by any wasting and presumptuous sin putteth himselfe out of that way , must by repentance turne into it againe , before hee can hope to finde out heaven ; for without holinesse no man shall see the Lord. He that is an hundred miles from his owne house , notwithstanding his proprietie thereunto , shall yet never actually enter therein , till he have travelled over the right way which leads unto it . There is an Order , à primo ad ultimum in the salvation of men , many intermediate passages betweene their vocation and their glory : Justification , repentance , sanctification , as a scale or ladder betwixt earth and heaven , he that fals from his holinesse and purity of conscience , though hee be not quite downe the ladder , and hath the whole worke to begin againe , as much as ever , yet doubtlesse he shall never get to the top till he recover the step from which he fell . And if in this case it be true that the righteous shall scarcely be saved ; O then where shall that man appeare whom God at the last shall finde without this garment and seale upon him . When there was a tempest , he who slept , and least thought of it , was throwne into the sea ; and when the day of wrath shall come , those that have neglected their estate most , shall doubtlesse be in the greatest danger . And therefore we should labour to goe to Gods throne with our garments and our marke upon us ; for all other endowments , our learning , our honours , our parts , our preferments , our earthly hopes and dependencies will none follow us , but wee shall live to see either them or the comforts of them depart . Achitophel had wisdome like an oracle of God , but he liv'd to see it bid him quite farewell , for hee died like a very foole or childe , who when he may not have his owne will , will be reveng'd upon himselfe . Haman had more honour than the ambition of a subject usually aspires unto , and yet he liv'd to see it bid him farewell , and died the basest death which himselfe could devise for his most hated and despised enemie . Iehoiakim , a King , liv'd to see his Crowne take its leave , and was buried with the buriall of an Asse , and drag'd like carrion out of the gates of the Citie . There will be nothing at last left for any man to cast his trust upon but God , or Angels , or our fellowes ; and if then God be against us , though all which remains were on our side , alas what is an handfull of stubble to a world full of fire ? but yet there will not be that advantage , but the combate must be single betweene God and a sinner . The good Angels rejoyce to doe Gods will , and the wicked will rejoyce to doe man any mischiefe ; these will be only readie to accuse , and those to gather the wicked together unto the wrath of him that sitteth on the Throne . O what would a man give then for that holinesse which hee now despiseth ? what covenants would such a man be content to subscribe unto , if God would then shew him mercy when the court of mercy is shut up ? wouldst thou returne to the earth , and live there a thousand yeares under contempt and persecution for my service ? O yes , not under thy service onely , but under the rockes and mountaines of the earth , so I may be hid from the face of the Lambe . Wilt thou be content to goe to hell and serve me there a thousand yeeres in the midst of hellish torments , and the reviling of damned creatures ? O yes , even in hell infinitely better would it be to be thy servant than thine enemie . Wilt thou revenge every oath with an yeare of prayers , every bribe or corruption with a treasury of almes , every vanity with an age of precisenesse ? Yes Lord , the severest of thy commands to escape but the smallest of thy judgements . O let us be wise for our selves , there shall be no such easie conditions then proposed when it will be impossible to observe them , and there are now farre easier proposed , when we are invited to observe them . Lastly , from hence we learne that none will be Willing to come unto Christ till they see Beauty in his service , which with a carnall eye they cannot doe , for naturally the heart is possessed with much prejudice against it , that the way of religion in that exactnesse which the Word requires , is but the phantasme of more sublimated speculations , a meere notionall and airy thing , which hath no being at all , but in the wishes of a few men , who fancie unto themselves the shape of a Church , as Zenophon did of a Prince , or Plato of a Common-wealth . And therefore though with their tongues they doe not , yet in their hearts men are apt to lay aside that rigour and exactnesse which the Scripture requires , namely , to pull out our right eyes , to cut off our right hands , to hate father and mother , and wife , and lands , and our owne life ; to deny our selves , to crosse our own desires , to mortifie our earthly members , to follow the Lambe through evill report and good report , through afflictions and persecutions , and manifold temptations whither soever hee goeth , to warre with principalities and powers , and spirituall wickednesses , to acquaint our selves with the whole counsell of God , and the like : and in stead thereof to resolve upon certaine more tolerable maximes of their owne to goe to heaven by , certaine mediocrities betweene piety and prophanenesse , wherein men hope to hold God fast enough , and yet not to lose either the world , or their sinfull lusts . This is a certaine and confessed truth , that the spirit which is in us by nature , is contrary to the spirit of purity and power which is in the world : and therefore the universall and willing submission of the heart unto this , must needs finde both many antipathies within , and many discouragements and contempts without . Christ was set up for a signe of contradiction to be spoken against , and that in the houses of Israel and of Iuda , and as it was then , so is it now , even in Abrahams family , in the houshold and visible Church of Christ , They that are of the flesh persecute those that are after the spirit ; Christ had never greater enemies than those which professed his name . This is one of the sorest engines Satan hath against his kingdome , to make it appeare in the eyes of men , as a despicable , contemptuous , and unbeautifull thing . And therefore no man comes under Christs government till that prejudice by manifest evidence of the Spirit be removed . And for this reason the wayes of Christ are set forth as beautifull , even under crosses and afflictions . I am blacke with persecution , with the beating of the Sunne upon me , but yet I am comely , O yee daughters of Jerusalem . When the watch-men smote the Church , and wounded her , and tooke away her veile , yet still she acknowledged Christ , for whose sake she suffered these persecutions , to be the white and ruddy , the fairest of ten thousand : and the same opinion hath Christ of his Church , though she be afflicted and tossed with tempest , yet he esteemeth of her as of a beautifull structure . How faire and how pleasant art thou , O love , for delights ? And this is that we should all endevour , to shew forth in a shining and unblameable conversation , the Beauty of the Gospell , that the enemie may have no occasion from any indiscretions , affectatitions , unnecessary , reservednesse , and deformities , ungrounded scrupulosities , over-worldly affections , or any other miscarriages of those who professe not the name onely , but the power of religion , to blaspheme or fling off from a way , against which they have such prejudices offered them ; for all that which the faithfull have common with the world , shall yet be sure to be charg'd upon their profession by wicked men , who have not either reason or charity enough to distinguish betweene Gods rule , and mans errour . Submit your selves , saith the Apostle , to every ordinance of man for the Lords sake , &c. for so is the will of God , that with well-doing you may put to silence the ignorance of foolish men : for this is certaine , the ignorance of foolish men will not so much lay the blowes upon your persons , as upon that truth and religion which you professe , when you needlessely withstand any such ordinances as you might without sinne obey . The last thing observed in this verse was the Multitudes of Christs subjects , and the manner of their birth ; From the wombe of the morning , thou hast the dew of thy youth . Thy children are borne in as great abundance unto thee , as the dew which falleth from the morning wombe . From whence we may note ; First , that Christ in the day of his power , in the morning of his Church , had multitudes of children borne unto him . This promise the Lord made to Abraham , and it is not to be limited to his children after the flesh , but to his children of promise , that his seed should be as the Starres , and as the Dust for multitude . And the Prophet applies that Promise to Israel by promise , when those after the flesh should be dissipated and become no people , yet saith the Prophet , the number of the children of Israel shall be as the sand of the sea which cannot be measured nor numbred , &c. meaning the Israel of God amongst the Gentiles . Thus the faithfull are said to flocke like Doves unto their windowes , and to swell into a sea of great waters , an hundred and foure and forty thousand , with an innumerable company more , all sealed and standing before the Lambe . Now this was in die copiarum , in the time when Christ first sent abroad his armies and the rod of his strength into the world . Before this God suffered men to walke in their owne wayes , yea , in his owne life-time hee forbade his Disciples to enter into the Cities of the Samaritans , or the Gentiles . And he promised them that they should do greater works than he himselfe had done , because he went unto his Father : for when he ascended up on high , he then led captivitie captive , that ignorance and thraldome under which the world was held he triumphed over , and gave gifts of his Spirit unto men of all sorts in abundance ; Visions to the young , Dreames to the aged , and his gracious Spirit unto all . Wee never reade of so many converted by Christs personall preaching ( which was indeed but the beginning of his preaching , for it is the Lord which speaketh from heaven still ) as by the ministery of his Apostles ; he thereby providing to magnifie the excellencie of his spirituall presence , against all the carnall superstitions of those men who seeke for an invisible corporall presence of Christ on the earth , charmed downe out of heaven under the lying shapes of separated accidents . And who cannot be content with that All-sufficient Remembrancer , which himselfe hath promised to his Church , Ioh. 14.26 . except they may have others , and those such as the holy Scriptures every where disgraceth as teachers of lyes and vanity , the Crucifixes and images of their owne erecting ; therein infinitly derogating from that all-sufficient provision which the Lord in his word and Sacraments ( the onely living and full images of Christ crucified , Gal. 3.1 . ) hath proposed unto men as alone able to make them wise unto salvation , being opened and represented unto the consciences of men , not by humane inventions , but by those holy ordinances and offices which himselfe hath appointed in his Church , the preaching of his word , and administration of his Sacraments . And surely they who by Moses and the Prophets , by that Ministerie which Christ after his ascension did establish in his Church , doth not repent , would bee no whit the neerer , no more than Iudas or the Pharises were , if they should see or heare Christ in the flesh . Therefore it is observed after Christs ascension that the word of God grew mightily and prevailed ; and that there were men dayly added unto the Church . That the Savor of the Gospell was made manifest in every place . That the Children of the desolate were more than of the married wife . Therefore the beleevers after Christs ascension are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The multitude of them that beleeved , and multitudes of men and women were added to the Lord. Ten to one of that there was before ; Ten men shall take hold out of all languages of the nations , of the skirt of him that is a Iew , saying , We will goe with you ; that is , shall take the Kingdome of heaven by violence , as Saul laid hold on the skirt of Samuels Ma●tle , that hee might not goe from him . The Reason hereof is to magnifie the exaltation & spirituall presence and power of Christ in the Church ; while he was upon the earth he confin'd his ordinary residence and personall preaching unto one people , because his bodily presence was narrow , and could not bee communicated to the whole world . For he tooke our nature with those conditions and limitations which belong thereunto . But his Spirit and power is over the whole Church , by them hee walketh in the middest of the Candlesticks . Christs bodily presence and preaching the Iewes withstood , and crucified the Lord of glory . But now to shew the greatnesse of his power by the Gospell , hee goes himselfe away , and leaves but a few poore and persecuted men behinde him , assisted with the vertue of his Spirit , and by them wrought workes which all the world could not withstand . Hee could have published the Gospell as hee did the Law by the ministery of Angels ; hee could have anointed his Apostles with regall oyle , and made them not Preachers only but Princes , and Defenders of his faith in the world . But hee rather chose to have them to the end of the world poore and despised men , whom the world ( without any shew of just reason which can bee by them alleaged ) should overlooke , and account of as low and meane conditioned men , that his Spirit might in their ministerie bee the more glorified . God hath chosen the foolish things of the world to confound the wise , and weake things of the world to confound things that are mighty , and base things of the world , and things which are despised hath God chosen , ye and things that are not , to bring to nought things that are ; that no flesh should glory in his presence . But that his own Spirit might have all the honor ; therefore I was with you in weaknesse , saith the Apostle , and in feare , & in much trembling , &c. That your faith should not stand in the wisedome of men , but in the power of God. And againe , Wee have this treasure in earthen vessells , that the excellency of the power may bee of God and not of us ▪ not by might , nor by power , but by my Spirit , saith the Lord. Thus we finde that when the Church was most persecuted it did then most grow , and in the worst times it brought forth the greatest fruit , to note the power of Christs Kingdome above all the attempts of men . A great doore , and effectuall is opened unto mee , saith the Apostle , and there are many adversaries ; intimating that the Gospell of Christ had great successe when it was most resisted . All persecutors ( as S. Cyprian observes ) are like Herod , they take their times , and seeke to slay Christ and overthrow his Kingdome in its infancie , and therefore at that time doth hee most of all magnifie the power and protection of his Spirit over the same . Never were there so many men converted as in those infant-times of the Church when the dragon stood before the woman ready to devoure her Childe , as soone as it should bee borne . The great Potentates of the world , which did persecute the name of Christ , were themselves at last thereunto subjected , Non a repugnantibus sed a morientibus Christianis , not by fighting but by dying Christians . As a tree shaken sheds the more fruit , and a perfume burnt diffuseth the sweetest Savor ; so persecuted Christianity doth the more flourish by the power of that Holy Spirit , whose foolishnesse is wiser , and whose weaknesse is stronger than all the oppositions and contradictions of men . But if there bee such multitudes belonging unto Christs Kingdome , is not universality , and a visible pompe a true note to discerne the Church of Christ by ? To this I answer , that a true characteristicall note or difference ought to bee convertible with that of which it is made a note , and onely suteable thereunto ; for that which is common unto many , can bee no evident note of this or that particular . Now universality is common to Antichristian , idolatrous , & malignant Churches . The Arrian heresie invaded the world , and by the Imperiall countenance spread it selfe into all Churches . The whore was to sit upon many waters , which were peoples , and multitudes , and nations , and tongues ; the Kings of the earth were to bee made drunk with the wine of her fornications , and all nations to drinke thereof . Therefore touching these multitudes in the Church , we are thus to state the point ; Consider the Church in it selfe , and so it is a very vast body , but yet consider it comparatively with the other more prevailing & malignant part of the world , & so it is but a little flock , as many graines and measures of corne may lie hid under a greater heape of chaffe . Secondly , the Church now is many , comparatively with the old church of the Iewes , more are the Children of the desolate than of the married wife , Esai . 54.1 . But not comparatively with the adversaries of the Church in generall . Wee see of thirtie parts of the world , nineteene are either idolatrous or Mahumetan , and the other eleven serving Christ in so different a manner as if there were many Christs or many Gospels , or many wayes to the same end . Thirdly , though Christ alwayes have a numerous offspring , yet in severall ages there is observable a different purity and conspicuousnesse according to the different administrations and breathings of the Spirit upon his garden . In some ages the Doctrine more uncorrupt , the profession and acceptation more universall than in others . In the Apostles times there were many borne unto Christ , by reason of the more abundant measure of Spirit which was shed abroad upon them , Tit. 3.6 . In the times of the Primitive persecutions there were many likewise born , because God would glorifie the foundations of his Church , and the power of his Spirit above the pride of men . In the first countenancing of it by Imperiall Laws and favors , it was very generall and conspicuous , because professed by the obedience , and introduced by the power of those great emperors whom the world followed . But after that long peace and great dignities had corrupted the mindes of the chiefe in the Church , and made them looke more after the pompe than the purity thereof , the mystery of iniquity , like a weed , grew apace , and overspread the Corne , first abusing , and after that subjecting the power of princes , and bewitching the Kings of the earth with its fornications . Hence likewise wee may learne to acknowledge Gods mercy in the worst times ; in those ages wherin the Church was most oppressed , yet many have yeelded themselves unto Christ. The woman was with Childe , and was delivered even when the Dragon did persecute her , Revel . 12.1.4 . and even then God found out in the wildernesse a place of refuge , defence , and feeding for his Church . As in those cruell times of Arrianisme when heresie had invaded the world , and in those blinde and miserable ages wherin Satan was loosed , God still stirred up some notable instruments by whom hee did defend his truth , and amongst whom hee did preserve his Church , though they were driven into solitary places , and forced to avoid the assemblies of Hereticall and Antichristian Teachers . Wee learne likewise not to censure persons , places or times ; God had seven thousand in Israel , when Elias thought none but himselfe had been left , all are not alike venturous or confident of their strength . Nicodemus came to Christ by night , and yet even then Christ did not reject him . Therefore we must not presently censure our neighbours as cold or dead , if they discover not immediatly the same measure of courage and publike stoutnesse in the profession of Christ with our selves ; some men are by nature more retir'd , silent , unsociable , unactive men : some by the engagement of their places , persons , and callings wherein they are of more publike and necessary use in the Church , are put upon more abundant caution and circumspection in the moderate carriage of themselves than other men . Paul was of himselfe very zealous and earnest in that great confusion , when Gaius and Aristarchus were haled into the theater , to have gone in unto the people in that their outrage and distemper : but the wisedome of the Disciples , and some of his chiefe friends is herin commended , that they sent unto him desiring him that hee would not adventure into the theater , and that they suffered him not , Act. 19.30 , 31. It is a grave observation which Gregorie Nazianzen makes of that great champian , and universall agent for composing the differences , and distractions of the Church , S. Basil , that pro temporis ratione & Haereticorum principatu , by reason of the prevalencie of adversaries and condition of the times , hee did in the controversies concerning the Deitie of the Holy Ghost abstaine from some words which others of an inferior ranke did with liberty and boldnesse use ; and that this hee did in much wisedome , and upon necessary reasons ; because it was not fit for so eminent a person , and one who had such generall influence by the quality of his place and greatnesse of his parts in the welfare of the Church , by the envie of words or phrases to exasperate a countenanced enemie , and to draw upon himselfe , and in him upon the Church of God , any inevitable and unnecessary danger . And surely if the wisedome and moderation of that holy man were with the same pious affection generally observed , that men , when they doe earnestly contend for the truth once delivered , ( which is the duty of every Christian ) did not in heate of argument load the truth they maintaine , with such hard and severe , though it may bee true expressions , as beget more obstinacie in the adversarie , and it may bee suspition in the weake or unresolved looker on , differences amongst men might bee more soberly composed , and the truth with more assurance entertained . Againe , wee have from hence an encouragement to goe on in the wayes of Christ , because wee goe in great and in good Company : many wee have to suffer with us , many wee have to comfort and to encourage us . As the people of Israel when they went solemnely up to meete the Lord in Sion went on from troope to troope , the further they went , the more companie they were mixed withall , going to the same purpose : so when the Saints goe towards heaven to meete the Lord there , they doe not onely goe unto an innumerable Company of Angells , and just men , but they meete with troopes in their way ▪ to encourage one another . All the discouragement that Elias had was , that hee was alone ; but we have no such plea for our unwillingnesse to professe the truth and power of Religion now . Wee are not like a lambe in a wide place , without comfort or company ; but wee are sure to have an excellent guard and convoy unto Christs Kingdome . And this use the Apostle makes of the multitudes of beleevers , that wee should by so great a Cloud of witnesses , bee the more encouraged in our patient running of that race which is set before us , Heb. 12.1 . Lastly , It should teach us to love the multitudes , the assemblies and the Communion of the Saints , to speak often to one another , to encourage & strengthen one another , not to forsake the assembling of our selves together as the manner of some is ; to concurre in mutuall desires , to conspire in the same holy thoughts and affections ; to bee of one heart , of one soule , of one judgement , to walke by one & the same rule , to besiege heaven with armies of united Prayers ; to be mutually serviceable to the City of God , and to one another as fellow members . Therefore hath the Lord given unto men severall gifts , and to no one man all , that thereby wee might bee enabled to and induced to worke together unto one end , and by Love to unite our severall graces for the edification of the body of Christ , Ephes. 4.11 , 13. Now for the manner of producing or procuring these multitudes , it is set forth unto us in two Metaphors . A wombe , and Dew of the morning . Now the birth of Dew is first generatio caelestis . That which is exhal'd is an earthly vapor , but the heavenly operation changeth it into Dew ; no art of man is able to doe it . It is also undiscerned and secret , when it is fallen you may see it , but how it is made you cannot see . Lastly , it is a sudden Birth , in a night , or morning it is both begotten , conceived , and brought forth . Here then wee have foure notes . First , that all Christs subjects are withall his Children . They are borne unto him . Christianity is a Birth , except a man bee borne againe , hee cannot see the Kingdome of God. There is a Father . Christ our Father by generation ; Behold , I and the Children whom thou hast given mee ; as wee are his brethren by adoption . Hee is not ashamed to call us brethren . There is a Mother , Ierusalem which is above is the Mother of us all . And there are subordinate instruments , both of one and other , the holy Apostles , Evangelists , Doctors , and Pastors , who therefore are sometimes called Fathers begetting us , in Christ Iesus I have begotten you through the Gospell ; and sometimes Mothers bearing , and bringing forth ; of whom I travell in birth againe untill Christ bee formed in you . There is a holy seed out of which these Children of Christ are formed ; namely the Word of God , which liveth and abideth for ever . For the heart of a man new borne unto Christ cometh from the word as a paper from the presse , or as a garment from a perfume , transformed into that quality of spiritualnesse and holinesse which is in the word . There is a Vis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or formative vertue , which is the energie and concurrence of the Spirit of grace with the word , for the truth is not obeyed but by the Spirit , except a man bee borne of water and the Spirit , water as the seed , and the Spirit as the formative vertue quickning and actuating that seed , hee cannot enter into the Kingdome of God. There are Throwes and paines both in the Mother and in the Childe ; much trouble and care in the ministery of the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom I travell in paine againe . I ceased not to warne every one night and day with teares . As a woman with Childe , by reason of the feare and danger of miscarriages , doth abridge her selfe of many liberties , in meates , physick , violent exercise , and the like ; so those who travell in birth with the Children of Christ are put to denie themselves many things , and to suffer many things for the successe of their service . I will eate no flesh while the world standeth rather than make my brother to offend . I am appointed a Preacher , and an Apostle , a teacher of the Gentiles ; for the which cause I also suffer these things . I endure all things for the elects sake that they may obtaine the salvation which is in Christ Iesus . And there is paine in the Childe too ; a sinner doth not leave the warmth and pleasure of his former condition without paine ; Christ comes not without shaking unto the soule . There is a New being or nature ; a corruption of our old man , and a formation of the new . Old things are done away , behold all things are become new ; the same holy nature , the same minde , judgement , will , affections , motions , desires , dispositions , spirit wrought in us which was in him . Hee that hath this hope purifieth himselfe , even as hee is pure ; as hee is so are wee in this world ; patient as hee is patient , Heb. 12.2 . Holy as hee is holy , 1 Pet. 1.15 . Humble as hee is humble , Ioh. 13.14 . Compassionate as he is compassionate , Col. . 3.13 . Loving as hee is loving ; Ephes. 5.2 . in all things labouring to shew Christ fashioned in our nature and in our affections . There is a new conversation answerable to our new nature ; that as God is good in himselfe , and doth good in his workes , Psal. 119.68 . so we both are as Christ was , 1 Ioh. 4.17 . and walke as hee walketh , 1 Ioh. 2.6 . There is new food , and appetites thereunto sutable . A desire of the sincere , immediate , untempered , uncorrupted milke of the word as it comes with all the spirits and life in it , that wee may grow thereby . New Priviledges and Relations ; the Sonnes of God , the brethren of Christ , the citizens of heaven , the houshold of the Saints . New Communion and society ; the fellowship of the Father and the Sonne by the Spirit ; fellowship with the Holy Angels , we have their love , their ministery , their protection ; followship with the spirits of just men made perfect , by the seeds and beginnings of the same perfection , by the participation of the same Spirit of holinesse , by expectance of the same glorie and finall redemption . In the meane time then wee should walke as Children of the light , or as it is here , as Children of the morning . The Day is given us to worke in , and therefore in the morning , as soone as wee have our Day before us , wee should endevour to walke honestly . Night-workes are commonly workes of uncleanesse , violence , dishonor , and therefore want a cover of darknesse to hide them . Theeves use to come in the night , 1 Thes. 5.2 . The eye of the adulterer waiteth for the twylight , saying , no eye sha●l see mee , and disguiseth himselfe , Iob 24.15 . In the twylight , in the evening , in the black and darke night , hee goeth to the house of the strange woman , Prov. 7.9 . The oppressor diggeth through houses in the darke . For the morning is , to them as the shaddow of death , Iob 24.16 , 17. They that are drunken are drunken in the night , 1 Thes. 5.7 . Sinnes are of the nature of some sullen weeds , which will grow no where but in the side of wells , and of darke places . But workes of Christianity are neither uncleane , nor dishonorable ; they are beautifull and roiall workes , they are exemplary , and therefore publike workes , they are themselves light ( let your light shine before men ) and therefore they ought to bee done in the light . If wee bee Children wee should expresse the affections of Children . The innocencie , humility , and Dove-like simplicity of little Children ; as the Sonnes of God blamelesse , pure , and without rebuke . Children in malice , though men in understanding . The Appetite of little Children , As new borne babes desire the sincere milke of the word that yee may grow thereby . In all impatiencie the breast will pacifie a little infant , in all other delights the breast will entice it and draw it away : ever so should the word and worship of God worke upon us in all our distempers , and in all our deviations ; Christ was hungry and faint with fasting ; it was about the sixth houre , and hee had sent his Disciples to buy meate , and yet having an occasion to doe his Father service , hee forgat his food , and refused to eate , Ioh. 4.6.8.34 . The Love of Children hee that is begotten loveth him that did beget him . 1 Ioh. 5.1 . with a Love of Thankfulnesse . We love him because He loved us , 1 Ioh. 4.19 . I love the Lord , because he hath heard my voyce , and my supplication , Psal. 116.1 . With a love of obedience ; faith worketh by love , Gal. 5 , 6. Love is the fulfilling of the Law , Rom. 13.10 . If a man love me hee will keepe my words , Ioh. 14.23 . with a love of reverence , and awfull feare . A Sonne honoureth his Father , Mal. 1.6 . If you call on the Father , &c. Passe the time of your sojourning here in feare , 1 Pet. 1.17 . The faith of Children . For whom should the Childe relie on for maintenance and supportance but the Father ; Take no thought , saying , what shall wee eate , or what shall wee drinke , or wherewith shall wee bee cloathed ; For your heavenly Father knoweth that you have need of all these things ? Matth. 6.31 , 32. The hope , assurance , and expectation of Children ; For as Children depend on their parents for present supply , so for portions and provisions for the future ; fathers lay up for their Children , and so doth God for his . There is an inheritance reserved for us , 1 Pet. 1.4 . Lastly , the Prayers and requests of Children . Because ye are Sonnes , God hath sent forth the Spirit of his Sonne into your hearts , crying , Abba Father , Gal. 4.6 . Note 2. The Birth of a Christian is a divine and heavenly work● . God is both Father & Mother of the Dew , by his power and wisedome , a Father ; by his providence and indulgence , a mother . Progenitor , genitrixque , therefore hee is cald in Clem. Alex. Metripater , to note that those causalities which are in the second agents divided , are eminently and perfectly in him united , as all things are to bee resolved into a first unity . Hath the Raine a Father , or who hath begotten the Drops of Dew ? saith Iob. Out of whose wombe came the Ice ? and the hoary frost of heaven who hath gendred it ? None but God is the parent of the Dew , it doth not stay for nor expect any humane concurrence , or causality , Mich. 5.7 . Esai . 55.10 . such is the call and conversion of a man to Christ , A heavenly calling , Heb. 3.1 . the operation of God in us , Col. 2.12 . A birth not of bloud , nor of the will of the flesh , no● of the will of man , but of God , Ioh. 1 . 1● . 1 Ioh. 3.9 . Paul may pla●t , and Apollo may water , but it is God that must blesse both ; nay it is God who by them , as his instruments , doth both ; of his owne will begat he us , Iam. 1.18 . The Mi●isters are a Savor of Christ , 2 Cor. 2.15 . It is not the garment but the perfume in it which diffuseth a sweet sent : It is not the Labor of the Minister , but Christ whom hee preacheth , that worketh upon the soule . I laboured more abundantly than they all , yet not I , but the Grace of God which was with mee , 1 Cor. 15.10 . It is not good therefore to have the faith of God in respect of persons ; the seed of this spirituall generation cannot otherwise bee given us than in earthen vessels , by men of like passions and infirmities with others . Therefore when pure and good seed is here and there sowed , to attribute any thing to persons , is to derogate from God ; where gifts are fewer , parts meaner , probabilities lesse , God may and often doth give an increase above hope , as to Daniels Pulse , that the excellency of the power may bee of him , and not of man. Though it bee a lame or a leprous hand which soweth the seed , yet the successe is no way altered : good seed depends not in its growth on the hand that sowes it , but on the earth that covers , and on the heavens that cherish it : So the word borroweth not its efficacy from any humane vertue , but from the heart which ponders , and the Spirit which sanctifies it . When then thou comest unto the word , come with affections suteable unto it . All earth will not beare all seed ; some wheate , and some but pulse ; there is first required a fitnesse , before there will bee a fruitfulnesse . Christ had many things to teach which his Disciples at the time could not carry away , because the Comforter was not then sent , who was to lead them into all truth ; they who by use have their senses exercised , are fit for strong meate . The truth of the Gospell is an heavenly truth , and therefore it requires a heavenly disposition of heart to prosper it . It is wisedome to those that are perfect , though to others foolishnesse and offence . The onely reason why the word of truth doth not thrive is , because the heart is not fitted nor prepared unto it . The seed of it selfe is equall unto all grounds , but it prospers onely in the honest and good heart ; the raine in it selfe alike unto all , but of no vertue to the rocks , as to other ground , by reason of their inward hardnesse , and incapacity . The Pharises had covetous hearts , and they mocked Christ ; the Philosophers had proud hearts , and they scorned Paul. The Iewes had carnall hearts , and they were offended at the Gospell ; the people in the wildernesse had unbeleeving hearts , and the word preached did not profit them . But now a heavenly heart comes with the affections of a Scholer to bee taught by God ; with the affections of a servant , to bee commanded by God , with the affections of a Sonne , to bee educated by God ; with the affections of a sinner , to bee cur'd by God. It considers that it is the Lord from heaven , who speakes in the Ministery of the word to him who is but dust and ashes ; and therefore hee puts his hand on his mouth , dares not reply against God , nor wrestle with the evidence of his holy Spirit , but falleth upon his face , and giveth glory unto God ; beleeves when God promiseth , trembles when God threatneth , obeyes when God commandeth , learnes when God teacheth , bringeth alwayes meeknesse and humility of Spirit , ready to open unto the word that it may incorporate . Lastly , from hence we must learne to looke unto God in all his ordinances , to expect his arme and Spirit to bee there in revealed , to call on , and depend on him for the blessing of it . If a man could when hee enters into Gods house but powre out his heart in these two things ; A Promise and a Prayer . Lord , I am now entring into thy presence , to heare thee speake from heaven unto mee , to receive thy raine and spirituall Dew which never returneth in vaine , but ripeneth a harvest either of corne or weeds , of grace or judgement . My heart is prepared ô Lord , my heart is prepared , to learne and to love any of thy words . Thy Law is my Counsellor , I will bee ruled by it ; it is my Physitian , I will bee patient under it ; it is my Schoolemaster , I will bee obedient unto it . But who am I that I should promise any service unto thee ? and who is thy Minister that hee should doe any good unto me without thy grace and heavenly call ? bee thou therefore pleased to reveale thine owne Spirit unto mee , and to worke in mee that which thou requirest of mee ; I say , if a man could come with such sweete preparations of heart unto the word , and could thus open his soule when this spirituall Manna fals down from heaven , he should finde the truth of that which the Apostle speaketh , Ye are not straitned in us , or in our ministerie , wee come unto you with abundance of grace , but yee are straitned onely in your owne bowels , in the hardnesse , unbeliefe , incapacity , and negligence of your owne hearts , which receiveth that in drops , which falleth downe in showres . Note 3. As it is a divine , so it is a secret and undiscerned Birth . As the winde bloweth where it listeth , and thou hearest the sound thereof , but caust not tell whence it cometh , nor whither it goeth : So , saith our Savior , is every one , that is borne of God , Ioh. 3 8. The voluntary breathings and accesses of the Spirit of God unto the soule , whereby hee a cometh mightily , and as it were cloatheth a man with power and courage , are of a very secret nature , and notwithstanding the power thereof bee so great , yet there is nothing in apparance but b a voyce , ( of all other one of the most empty and vanishing things . ) As Dew fals in small and insensible drops , and as a Childe is borne by slow and undiscerned progresses ( as the Prophet David saith , c Fearefully and wonderfully am I made , ) Such is the birth of a Christian unto Christ , by a secret , hidden , and inward call , Vocatione Altâ , as S. Austen calleth it , by a deepe and intimate energie of the Spirit of grace is Christ formed , and the soule organized unto a spirituall being . A man heares a voyce , but it is d behinde him , hee seeth no man ; hee feels a blow in that voyce , which others take no notice of , though externally they heare it too . Therefore it is observable that the men which were with Paul at his miraculous conversion are in one place said to heare a voyce , Act. 9.7 . and in another place , not to have heard the voyce of him that spake unto Paul , Act. 22.9 . They heard onely a voyce , and so were but astonished , but Paul heard it distinctly as the voyce of Christ , and so was converted . Note 4. As it is a Divine and secret , so is it likewise a sudden birth . In naturall generations the more vast the creature , the more slow the production , an Elephant ten years in the wombe . In humane actions magnarum rerum tarda molimina , great workes move like great engines slowly & by leasure to their maturity : but in spirituall generations , Children are borne unto Christ like Dew , which is exhaled , conceived , formed , produced , and all in one night . Paul to day a Woolfe , to morrow a Sheepe , to day a Persecutor , to morrow a Disciple , and not long after an Apostle of Christ. The Nobleman of Samaria could see no possibility of turning a famine into a plentie within one night : neither can the heart of a man who rightly understands the closenesse , and intimate radication of sinne and guilt in the soule , conceive it possible to remove either in a sudden change ; yet such is the birth of men unto Christ , Before shee travelled shee brought forth : before her paine came , she was delivered of a man-Childe . The earth bringeth forth in one day , and a nation is borne at once ; It is spoken of Ierusalem the mother of us all , Esai . 66.7 , 8. VERSE 4. The Lord hath sworne , and will not Repent , Thou art a Priest for ever after the Order of Melchisedeck . FRom the Regall Office of Christ , and the Administration thereof by the Scepter of his Word and Spirit to the conquering of a willing people unto himselfe ; the Prophet now passeth to his sacerdotall office ; the vigor and merit whereof is by the two former applied unto the Church . Therefore wee may observe that though the tribes were interdicted confusion with one another in their marriages , Num. 36.7 . Yet the Regall and Leviticall Tribes might interchange , and mingle blouds ; to intimate ( as I conceive ) that the Messiah , with relation unto whose lineage that confusion was avoided , was to bee both a King and a Priest. Thus wee finde Iehoiada , the Priest married Iehoshabeath the Daughter of King Iehoram , 2 Chron. 22.11 . And Aaron of the Tribe of Levi tooke Elish●ba the Daughter of Amminadab , who was of the tribe of Iuda , Exod. 6.23 . Numb . 1.7 . In which respect I suppose Mary and Elizabeth the Wife of Zatharie the Priest , are called Cousins , Luk. 1.36 . In the Law indeed these two Offices were distinct . Our Lord , saith the Apostle , sprang out of the Tribe of Iuda , of which Tribe Moses spake nothing concerning Priesthood , Heb. 7.14 . And therefore when King Vzziah incroached on the Priests Office , hee was smitten with a Leprosie , 2 Chron. 26.18 , 21. But amongst the Gentiles ( a amongst whom Melchizedek is thought to have beene a Priest , ) it b was usuall for the same person to have been both King and Priest. The words containe the Doctrine of Christs Priesthood . The Quality of it , Eternall . The Order , not of Aaron , but of Melchizedek . The foundation of both , Gods immutable decree and counsell ; hee cannot repent of it , because hee hath confirmed it by an Oath . I shall handle the words in the Order as they lie . The Lord hath sworne ] Here two things are to bee enquired : First , how God is said to sweare ? Secondly , why hee swears in this particular case of Christs Priesthood ? The former of these the Apostle resolves in one word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 6.17 . Hee interposed in or by an oath , namely himselfe , for that is to bee supplied out of the thirteenth verse , where it is said that bee sware by himselfe . So elsewhere it is said that he sware by the excellency of Iacob , that is , by himselfe , Amos 8.7.6.8 . By my selfe have I sworne , saith the Lord , that in blessing I will blesse thee , Gen. 22.16 . The meaning is , that God should denie himselfe , ( which hee cannot doe , 2 Tim. 2.13 . ) and should cease to bee God , if the word which hee hath sworne should not come to passe . So that usuall forme , as I live , is to be understood , let me not be esteemed a living God , if my word come not to passe ; so elsewhere the Lord interposeth his holinesse , I have sworne by my Holinesse that I will not lie unto David , Psal. 89.35 . As impossible for him to breake his word as to bee unholy . For the second question , why God swears in this particular ? I answer : First , and principally , to shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The immutable and irreversible certainty of what hee speakes , Heb. 6.17 . I have sworne by my selfe , the word is gone out of my mouth , and it shall not returne , &c. Esai . 45.23 . Thus wee finde God confirming the unmoveablenesse of his covenant by an Oath , Esai . 54.9 , 10. Psal. 89.34 , 35. When the Lord doth onely say a thing ( though his word bee as certaine in it selfe as his oath , for it is as impossible for him to lie as to forsweare himselfe ) yet there is an implicite kinde of reservation for the altering , revoking , or reversing that word by some subsequent declaration . As in the covenant and Priesthood of Aaron though God made it for a perpetuall ordinance , yet there was after a change of it , for the weaknesse and unprofitablenesse thereof . So when the Lord sent Ionah to preach destruction unto Ninive within fortie dayes , though the Denuntiation came not to passe , yet was it not any false message , because it was made reversible upon an implicite condition , which condition the Lord is pleased sometimes in mercy to conceale , that men may bee the sooner frighted out of their security , upon the apprehension of so approching a danger . At what time , saith the Lord , I shall speake concerning a Nation , and concerning a Kingdome , to pluck up , and to pull downe , and to destroy : If that Nation against whom I have pronounced turne from their evill , I will repent of the evill that I thought to doe unto them , Ier. 18.7 , 8. But when the Lord sweares any absolute Act , or promise of his owne ( for the Revocation whereof there can no other ground de novo arise , than was extant at the time of making it , and yet was no barre nor hinderance unto it , namely the sinne of man ) he then by that oath seales and assures the immutability thereof , to those that rely upon it . Secondly , it is to commend the excellencie and preeminencie of that above other things , which hath this great seale of Heaven , the Oath of God to confirme and establish it . Inasmuch , saith the Apostle , as not without an oath hee was made Priest , by so much was hee made a surety of a better Testament ; Heb. 6.20 , 22. and this is a consequent of the former ; for by how much the more abiding , by so much the more glorious is the Ministery of the Gospell . If that which is done away were glorious , much more that which remaineth is glorious , 2 Cor. 3.11 . The more solemne and sacred the institution was , the more excellent is the Priesthood . Now this Oath was that Seale of God , by which hee designed and set apart his Sonne for that great Office , in a more solemne manner of ordination than was to others usuall . Him hath God the Father sealed ; Iohn 6.27 . It was but Hee hath said , unto others , ye are Gods , but it is , He hath sanctified , to his Sonne . Iohn 10.34 ▪ 36. Thirdly , It is to commend Gods great compassion and good will , for the establishing of the hearts of men in comfort and assurance . He therefore confirmed his promise by an oath , That by two immutable things wherein it is impossible for God to lie , we might have strong consolation , who have fled for refuge to lay hold on the hope which is set before us . Heb. 6.17 , 18. an oath even amongst men is the end of all controversie , the determination and composing of all differences ; how much more when hee sets his Seale upon his mercy and covenant should the hearts of men bee secure , and lay fast hold thereon without doubt or scruple ? Therefore wee finde the Saints in the Scripture make mention of the Oath of God , for establishing their hearts against feares or dangers . Thou wilt performe the truth to Iaakob , and the mercy to Abraham , which thou hast sworne to our fathers from the dayes of old . Micah . 7.20 . Thy bow was made quite naked , according to the oathes of the tribes , even thy Word . Hab. 3.9 . that is , Thou didst make it appeare to thine enemies that thou didst fight for thy People , and remember thy Word or Covenant of mercy which thou didst sweare unto Abraham the Father of the faithfull , and so oftentimes new ratifie unto his seed , the Tribes which proceeded from him . And this is the ground of all the Churches comfort and stabilitie : for alas , wee every day deserve to have God abrogate his Covenant of mercy with us , but hee is mindefull of the Oath which hee hath sworne . Deut. 7.7 , 8.9.5 . There was wickednesse enough in the world to have drawne downe another flood after that of Noah , the same reason that caused it , did remaine after it was removed . Genes . 6.12 , 13.8.21 . But Gods Oath bound him to his mercy , Esay , 54.9 . The meaning then of this first Clause is this . The Lord to shew the immutability of his Counsell , the unchangeablenesse of Christs Priesthood , the excellencie of it above the Priesthood of Aaron , the strong consolation which the Saints may there hence receive , hath sealed it by an Oath : so that he is a Priest by a decree which cannot be revoked . It notes unto us the Solemne call of Christ unto the office of Priesthood , as before of King. verse 1. He did not usurpe this honour to himselfe as Nadab and Abihu did , when of their owne heads they offered strange fire unto the Lord , nor incroach upon us as Vzziah ; but hee was ordained and begotten , and called of God thereunto , after the order of Melchisedech , Heb. 5.5.10 . Hee was sanctified and sent , and had a commandement , and a worke set him to doe . Iohn 10.18.36.37 . In which respect hee was called a Servant , or a chosen officer formed for a speciall imployment . Esay 42.1.49.5.53.11 . Phil. 2.7 . here then is the consent of the whole Trinitie unto Christs Priesthood . First , the Fathers consent in his Act of ordination : for him hath God the Father sealed , Iohn 6.27 . Thou art my Sonne , this day have I begotten thee , Heb. 5.5 , 6. Secondly , The Sonnes by voluntary susception and vadimonie for mankinde : for he was the Suretie of the Covenant , Heb. 8.22 . The Apostle joyneth these two together , Heb. 10.9 , 10. Loe , I come to doe thy Will O God ; there was Gods Will and Christs submission thereunto , in which regard he is said to sanctifie himselfe , Iohn 17.19 . There was a Covenant betweene God and Christ , Christ was to undertake an office of service and obedience for men , to offer himselfe a sacrifice for sinne , to be made of a woman under the Law , &c. * And for this God was to prolong his dayes , to give him a seed , and a Generation which could not bee numbred , a Kingdome which cannot bee bounded , a portion with the great , and a spoyle with the strong ; a Name above every name , to set a joy and a glory before him , after hee should have finish●d his worke , &c. Thirdly , here is the consent of the Holy Ghost which did hereunto anoint him , which came along with him , which formed him in the wombe of the Virgin , and descended upon him in his solemne susception of this office in Iohns Baptisme , by which Spirit he was consecrated , warranted and enabled unto this great function , Esay 61.1.42.1 . Matth. 3.16 , 17. Heb. 1.9 . If then God call Christ unto his Priesthood by a solemne Oath , and make him surety of a better covenant , we ought to take the more especiall notice thereof : for when God sweares he must be heard . The more excellent any thing is , the more earnest hee should bee given unto it : for how shall we escape , saith the Apostle , if wee neglect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so great Salvation , so sure a covenant , Heb. 2.1 , 3. This is the onely rocke on which we may cast anchor in any trouble , doubt , or feare of Spirit . It is not our owne will or strength that holds us up from ruine , but onely Gods Oath , by which Christ is made a Priest , Able to save to the uttermost all that come unto God by him . Saint Paul and his company were in a great tempest , all hope that they should be saved was taken away , Act. 27.20 . yet he exhorts them to bee of good cheere , because there should not bee the losse of any mans life amongst them ; and the ground hereof was Gods promise , which he beleeved , verse 24 , 25. The case is the same with us , we are compassed about with infirmities ; with enemies too hard , and with sinnes too heavie for us ; with feares and doubting , that we shall lose all againe ; how can wee in such tempests of Spirit be cheered , but onely by casting anchor upon Gods covenant which is established by an oath ? by learning to hope above hope , Rom. 4. 18. to be strong in him when we are weake in our selves ? to bee faithfull in him when wee are fearefull in our selves ? to be stedfast in him when we stagger in our selves ? in the midst of Satans buffets and our owne corruptions to finde a sufficiencie in his Grace , able to answer and to ward off all ? 2 Cor. 12.10 . To catch hold of his covenant and to flie to the hope that is set before us , as to the only refuge and sanctuary of a pursued soule , when wee are not able to stand by our selves ? Esay 56.6 . Heb. 6.18 . It is hard very thing when a man hath a distinct view of his filthinesse and guilt , by reason of time , not to give over himselfe and his salvation as desparate things . It is nothing but ignorance and insensibilitie which makes men presume of the pardon of sinne . In this case then we must consider Gods Oath and Covenant with his people . First , not to reject them for their sinnes . Israel hath not beene forsaken , nor Iudah of his God , though their land was filled with sinne against the holy One of Israel , Ier. 51.5 . My People are bent unto backsliding , &c. and yet I will not execute the fiercenesse of mine anger , I will not return to destroy Ephraim , For I am God , and not Man , &c. Hos. 11.7 , 9. Secondly , not alwayes to suffer them to lie under sin , but in due time to heale their backeslidings , Hos. 14.4 . he will not onely remove our transgressions from himselfe , but he will remove them from us too , and that so farre , as that it shall be as possible for the East and West to meet together , as for a man and his sin , Psal. 103.12 . Though we have made him to serve with our sinnes , and wearied him with our iniquities , yet Hee will not remember against us our sinnes past , Esay 43.25 . neither will hee see against us the sinnes which remaine , Numb . 23.11 . These he will forgive , and these he will subdue , and all this because of his Truth unto Iacob and his mercy unto Abraham , which he sware unto our fathers from the dayes of old , Micah . 7.18 , 19.20 . Hee hath given us ground for both our feete to stand upon , and hold fast for both our hands to cleave unto : A Promise , and an Oath , that by two immutable things , wee might have strong consolation , Heb. 6.18 . So the Apostle saith , that all the promises of God in Christ are yea and amen : yea , to note their Truth ; and amen , to note their certainty and stability , being confirmed by the Oath of Christ. For so that word may be conceived , either * as an Oath , or at least * as a very strong and confident affirmation which is equivalent unto an oath , 2 Cor. 1.20 . except happily we will understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee the same thing expressed in severall tongues ; as Abba Pater , in other places thereby noting not onely the stabilitie but the universalitie of Gods promises . Many things there are in this call of Christ unto his Office to confirme this consolation , and upon which the troubled soule may cast Anker First , from the Father he hath received a command and call unto thy service , and so as a Servant he hath fidelity ; for God choseth none but faithfull servants . Hee was an Apostle and high Priest sent to preach the Will , and to pacifie the wrath of God , and he was faithfull to him that appointed him , as Moses was , Heb. 3.11.2 . And if he be faithfull we may trust him , for he will doe the worke which is given him to doe . Faithfull is he that calleth you who also will doe it , 1 Thes. 5.24 . Secondly , from himselfe there is a voluntarie submission , whereby he gives himselfe for his Church , and layes downe his owne life , Eph. 5.25 . Tit. 2.14 . Ioh. 10.11 . for being of himselfe equall with the Father , he could not be by him commanded , ordained , or overruled to any service , without a voluntary concurring to the same decree ; emptying himselfe , and taking on him the forme of a servant , making himselfe lesse than his Father , and in some sort for a while lower than the Angels , that so he might be commanded . So that besides his fidelitie to rest on as a servant , here is his especiall mercy as a concurring agent in the decree , whereby he was ordained unto this office : He is not onely a Faithfull , but a mercifull high Priest , to make reconciliation for the sinnes of men , Heb. 2.17 . But a man may both by his Fidelitie as a servant , and by his Mercy , as having the same tender compassion with him that sent him , be willing to helpe another out of misery , and yet may not be able to effect his owne desires for want of Power . And therefore , Thirdly , by the Vnction of the holy Spirit , who proceedeth from the Father and himselfe ; hee is said to bee sanctified by the Father , Iohn 10.36 . and to sanctifie himselfe , Iohn 17.19 . To have received power and authority from his Father , Matth. 28.18 . Iohn 5.27 . Iohn 17.2 . and to have power likewise within himselfe , Iohn 10.18 . That spirit , which for the discharge of this office hee brought with him in fulnesse , and unto all purposes of that service into the world , is a Spirit of Power , 2 Tim. 1.7 . whereby he is enabled perfectly to save all commers , Heb. 7.25 . so that unto his Fidelity and Mercy , here is added Abilitie likewise . Fourthly , as he received an office and a service , so hee received a Promise from his father likewise which did much encourage him in this service . And this promise is twofold . First , the promise of a great seed which by the execution of his office hee should gather unto himselfe , and of a great conquest over all his enemies . God conferred this ho●our upon him to be the King of a mighty People , whom he should save and sanctifie to himselfe : They were given unto him , Psal. 2.8 . Iohn 17.6 . so that unto his Fidelitie , Mercie and Power ; here is further added a Propriety to the thing which hee saves : and who would not use all fidelitie in his owne businesse , all mercy towards his owne seed , all the power he hath to deliver his owne House from the fire ? and Christ was faithfull , as a Sonne over his owne house , whose house are wee : Heb. 3.6 . Secondly , there was the promise of a great Glory and Crowne which the nature he had assumed should in his Person receive after the fulfilling of his Service . After he had beene a little while lower than the Angels , hee was to bee crowned with Glory and Honour , Heb. 2.7 . and therefore we may bee sure that hee hath fulfilled all righteousnesse , and done for his Church all which hee was to doe upon the Earth ; because hee is gone , and wee see him no more : for his sufferings were to goe before , and his glory to follow : 1 Pet. 1.11 . This is the Apostles argument why we are not in our sinnes , but delivered from them , because Christ is risen , 1 Cor. 15.17 . Who is he that condemneth , it is Christ that died , yea rather that is risen againe , who is even at the right hand of God , who also maketh intercession for us ? Rom. 8.34 . And it is his argument againe , why wee ought to hold fast our profession , and to come boldly to the Throne of Grace for help in time of neede , because wee have a great high Priest that is passed into the Heavens , Heb. 4.14 , 15 , 16. Fifthly , as hee had a Promise from the Father to encourage him , so he had a Nature from us to incline him unto the execution of his Office. He was made of a woman , made like unto us in all things , sinne onely excepted , tempted and afflicted as we are : and so there are two things which the heart of a beleever may rest upon in him in any discomforts . First , his Sympathie , for besides his Essentiall mercy as he is God , there was in him a mercie which he learned by being like unto us . In all things it behoved him to be made like unto his brethren , that hee might be a mercifull and a faithfull high Priest , Heb. 2.17 . Such was his compassion towards the hunger of the multitude , Matth. 15.32 . because hee himselfe knew what hunger was , Matth. 4.2 . and such was his compassion towards the sorrowes of Mary and Martha , Iohn 11.33 , 35. because he himselfe was acquainted with griefe , Esay , 53.3 . and such was his compassion towards Peter in that state of desertion wherein he lay , Luke 22.61 . because he himselfe knew what it was to be forsaken , Matth. 27.46 . And this is the Apostles assurance that we shall obtaine mercy and grace to helpe in time of neede ; because hee had a feeling of our infirmities , and was tempted , as wee are , Heb. 4.15 , 16. Secondly , His consanguinitie , He is not ashamed to call us brethren : He is our Goel , our Kinsman , and therefore our Redeemer : Heb. 11. Ruth . 3.9.4.4 . And will not repent . ] Many things God hath said , which hee hath revoked , as the destruction of Ninive ; the death of Ezekiah , and the like ; which implying a tacite condition , fit in the particular cases to be conceal'd upon the varieties of that , God might bee said either to persevere , or to repent ; Ier. 18.7 , 8.26.13 , 19. God is ever most unchangeable in all his wayes , counsels and purposes , they stand for ever . Nothing can fall out to make God more wise , more mercifull , more provident , more powerfull than hee was before , and therefore nothing can make him truely to change his will , or to repent of his former actions or resolutions . There is with him no variablenesse nor shadow of changing : He is not a man that hee should repent . I the Lord change not : Iam. 1.17 . 1 Sam. 15.29 . Mal. 3.6 . Only in mercy unto a our weaknesse God condescends unto the manner of humane expressions , retaining still the stedfastnesse of his owne working , which receiveth no variation nor difference from the contingencies of second causes . He speaketh according to our capacitie , but he worketh according to his owne counsell , so that God is then said to repent , when that which he once willed to be , hee after by the counsell of the same will , causeth not to be ; therein not changing his owne counsell , but onely willing the change of the things , b that the same thing for this period of time shall be , and then shall cease . As when a rope is fixed to either side of a River , by the same without any manner change or alteration in it , I draw the boate wherein I am , backward or forward : so the same will and counsell of God stands constant and unmoved in the severall mutations of those things which are wrought or removed by it . Now then , when not onely the counsell of God is immutable in it selfe , but also hee hath ordained some Law , Covenant or Office , which hee will have for ever to endure , without either naturall expiration , or externall abolishment , then is God said not to repent . To apply this to the present businesse ; the Apostle speaking of a new covenant which is established upon this new Priesthood of Christ ( for the Priesthoods and the Lawes goe both together , the one being changed , there is made of necessitie a change of the other ; Heb. 7.12 . ) maketh the introducing of this new Covenant , which is founded upon the Oath of God , to make the preceding covenant old and transitory : In that hee saith , A new Covenant , he hath made the first old : Now that which decayeth and waxeth old , is ready to vanish away , Heb. 8.13 . And hee saith peremptorily that it was therefore disannul'd , because of the weakenesse and unprofitablenesse thereof : Heb. 7.18 . and this he affirmeth even of the morall Law ; that law , the righteousnesse whereof was to be fulfilled in us by the Spirit of Christ , ( namely in sincerity and in love , which is the bond of perfection , and the fulfilling of the Law ) Rom. 8.3 , 4. For the full understanding then and applying the words to the priesthood of Christ , and the Law of Grace , or the second covenant thereupon grounded , it will be needfull to resolve these two questions . First , whether God hath repented him of the Law , which was the rule and measure of the Covenant of workes ? Secondly , upon what reasons or grounds the immutabilitie of the second Covenant or Law of grace standeth ? For the first of these , the Psalmist telleth us , that the Commandements of God are sure , and that they stand fast for ever and ever , Psal. 111.7 , 8. and wee may note that the same forme of speech which the Lord useth to shew the stability of the new covenant ; The Mountaines shall depart , and the Hils bee removed , but my kindnesse shall not depart from thee , neither shall the Covenant of my peace be removed , saith the Lord that hath mercy on thee , Esay , 54.10 . the same kinde of forme doth our Saviour use to expresse the stability of the Law ; It is easier for Heaven and Earth to passe , than for one tittle of the Law to faile ; Luk. 16.17 . Now the Law hath a twofold Obligation ; the one principall which is to Obedience , wherunto is annexed a promise of righteousnesse or justification : the other secondary and conditionall , which is unto malediction , upon supposall of disobedience . For , cursed is every one which continueth not in all things which are written in the Booke of the Law to doe them , Gal. 3.10 . Now if no tittle of the Law must faile , then neither of these two must faile , but bee both fulfilled , and then it should seeme that the first Covenant is not removed notwithstanding the weaknesse thereof . For resolving hereof , wee must note that in point of validity or invalidity , there can but five things be said of the Law : for first , either it must be obeyed , and that it is not , for all have sinned and come short of the Glory of God , Rom. 3.23 . Or secondly , it must be executed upon men , and the curse or penaltie thereof inflicted ; and that it is not neither , for there is no condemnation to them that are in Christ , Rom. 8.1 . Or thirdly , it must be abrogated , or extinguished ; and that it is not neither , for Heaven and Earth must sooner passe away . If there were no Law , there would be no sinne , for sinne is the transgression of the Law ; and if there were no Law , there would be no judgement ; for the world must be judged by the Law. Or fourthly , it must be moderated and favourably interpreted by rules of equity , to abate the rigor and severity thereof ; and that cannot bee neither , for it is inflexible , no jot nor tittle of it must be abated . Or lastly , the Law it selfe remaining , the Obligation thereof notwithstanding , must towards such or such persons be so farre forth dispensed withall , as that a surety shall be admitted ( upon a concurrence of all their wills who are therein interested ; God willing to allow , Christ willing to performe , and Man willing to enjoy : ) both to doe all the duties , and to suffer all the curses of the Law , in the behalfe of that Person , who in rigour should himselfe have done and suffered all . So then neither the Law nor any jot or tittle thereof is abrogated , in regard of the Obligations therein contained , but they are all reconciled in Christ with the second covenant . Yet notwithstanding , to the purpose of a covenant or rule of righteousnesse betweene us and God , so he hath repented of it , and removed that office or relation from it , that righteousnes should come to us thereby , by reason of the weaknesse and unprofitablenesse which is in it to that purpose by the sinne of Man : yet thus much the Law hath to doe with justification , that the fulfilling of the whole law is thereunto ever some way or other presupposed . Onely in the first covenant , we were to doe in our owne persons ; in the second , Christ is appointed and allowed to doe it for us . Hee fulfilled all the Obligations of the Law ; the duties thereof by active obedience in his life , and the curses thereof by passive obedience in his death . Now then we by faith becomming one with Christ , the grace of God doth number us up in the same masse and summe with him , and so imputeth and accounteth that ours which was done by him . There is no righteousnesse but doth originally referre and beare proportion to the Law of God , and yet wee are not justified by the Law , but by Grace ; because it is the favour of God , contrary to the rigour and exaction of the Law , which alloweth the righteousnesse of the Law by one fulfilled , to be unto another accounted . A man is denominated righteous , as a wall may bee esteemed red or greene . Now that comes to passe two manner of wayes , either by the colour inhering and belonging unto the wall it selfe , or by the same colour in some diaphanous transparent body ; as glasse , which by the beame of the Sunne shining on the wall , doth externally affect the same as if it were its owne , and covers that true inherent colour which it hath of it selfe . In like manner by the strict covenant of the Law wee ought to be righteous from a righteousnesse inherent in , and performed by our selves ; but in the new covenant of grace we are righteous by the righteousnes of Christ , which shineth upon us , and presenteth us in his colour unto the sight of his Father . Here in both covenants the righteousnesse from whence the denomination groweth is the same ( namely the satisfying of the demands of the whole Law ) but the manner of our right and propriety thereunto is much varied . In the one we have right unto it by Law , because wee have done it our selves : In the other we have right unto it onely by Grace and favour ; because another mans doing of it is bestowed upon us , and accounted ours . And this is that gratious covenant of which the Lord here saith , I have sworne and will not repent . For resolving of the second question , upon what reasons the immutability of the covenant of Grace standeth , we must note that as things are of severall sorts , so accordingly they may bee mutable or immutable severall waies . Some things are absolutely immutable out of the nature of the thing it selfe ; and that is , when the abrogation , or alteration of the thing would unavoydably inferre some prodigious consequences and notorious pravity with it , as certaine dishonour to God , and confusion upon other things . As if we should conceive a man free from worshipping , reverencing , acknowledging , loving or trusting in God ; herein the creature would be unsubordinated to the Creator , which would inferre desperate pravitie and disorder , and God should bee robb'd of his essentiall honor which he can no more part from , than cease to bee God. But now it is repugnant to the nature of an entire covenant , to bee in this manner immutable . For in a covenant there is a mutuall stipulation and consent betweene God and Man ; and after performance of Mans duty , God maketh promise of bestowing a reward . Now there can bee no binding necessity in God to conferre , nor absolute power in Man to challenge any good from God , who doth freely and by no necessity , good unto his Creatures . Secondly , some things are meerely juris positivi , not of any intrinsicall necessity , resulting out of the condition of their nature , such as are free either to bee or not to bee of themselves , or when they are free to continue or to cease ; not in themselves determined unto any condition of being unvariably belonging unto their nature . And such are all covenants ; for God might have dealt with Men , as with lapsed Angels , never have entred a-new into covenant with them : hee might have reserved unto himselfe a power of reconciliation and calling in his patent , and shutting up his office of mercy againe . How then comes it that this covenant is immutable , and Christs Priesthood of everlasting and unchangeable vigor to all ages and generations of men ? That there shall never be erected in the Church any other forme of Gods worship , or any other instruments of Mans salvation , than those which we now enjoy ? The Apostle groundeth it upon two reasons , Heb. 6.17 , 18. The Promise and the Oath of God. First , The Promise putteth a right in the creature which he had not before , and that Promise determineth the Will of God to the being ; and leave not that indifferent to the being or not being of the Covenant . For it is the foundation of a just claime which wee by faith may make upon the Fidelity , Iustice and Power of God , to make it Good. He is faithfull and just to forgive us our sinnes ; 1 Iohn 1.9 . The righteous God shall give unto mee a Crowne of righteousnesse : 2 Tim. 4.8 . righteousnesse and justice as well as mercy is the ground of forgivenesse of sinnes and salvation , not in relation or respect to merit in us , but to promise in God. Onely mercy it was which moved him to promise , and having promised onely truth and fidelity and righteousnesse bindeth him to performe . As impossible it is for God to breake any promise , and to lie unto David , as it is to bee an unholy God , or to deny himselfe ; Psal. 89.35 . 2 Tim. 2.13 . 1 Thes. 5.24 . Secondly , the Oath of God , for that pawnes his owne Being , Life , Power , Truth , Holinesse , to make good that which he hath so ratified ; and upon these two doth the immutability of the second Covenant , and of Christs Priesthood depend . Here then wee see upon what ground all our comfort and assurance subsisteth ; not upon any strength , power , libertie , or inherent grace already received , which wee of our selves are every day apt to waste and be cheated of by Satan and the world , but upon Gods unchangeable mercy and covenant . This was all Davids salvation and desire , all that his heart rested upon , that though his house were not so with God , that is , did faile much of that beautie and puritie which therein God required , and therefore did deserve to be cast off , yet God had made with him an everlasting covenant ordered in all things and sure , 2 Sam. 23.5 . When the conscience is afflicted with the sense of sinne , with the feare of its owne slipperinesse and unstedfastnesse in Gods covenant , this is all it hath to support it , That God is one , Galath . 3.19 . That Christ is the same yesterday , and to day , and for ever , Heb. 13.8 . that he is where he ever was , ready to meet those that returne , Esay 64.5 . Luke 15.20 . If I should doe to men , as I have done to God , they would despise , forsake , revenge themselves on me , I should never receive grace nor favour againe . But God is not as man , Hos. 11.9 . the whole cause of his compassion is in and from himselfe , and therefore he doth not take the advantage of our failings and exasperations , to alter the course of his dealing towards us , Psalm . 103 . 8-14 . Though we faile every day , yet his compassions faile not , and therefore from his immutable mercy it is that wee are not comsumed , Lam. 3.22 . Mal. 3.6 . His blessing of an adopted people is an irreversible thing , because he is God and not man , and therefore cannot repent , nor call in the promise which he hath made , for which purpose hee doth not behold iniquitie i● Iacob , nor perversenesse in Israel , Numb . 23.19 , 20 , 21. If the Sunne should be alwayes immoveably fixed in one place , as it was a little while in Ioshua's time at the destruction of the Kings , Iosh. 10.12 , 13. though I might shut out the light of the Sunne from me , yet as soone as I remove the curten , the Sunne is still where it was , readie to be found , and to shine upon me . The case were lamentable with us , if so often as man provokes Gods justice , he should presently revoke his mercy ; if the issue of our salvation should depend upon the frailty and mutability of our owne nature , and our life should be in our owne keeping . If the pure Angels of heaven fell from their created condition , to be most blacke and hideous adversaries of the God that made them ; if Adam stood not firme with all that stocke of strength and integrity of will which he had in Paradise : how can I who have so many lusts within , so many enemies without , such armies of feares and temptations round about mee , bee able to resist , and stand ? Grace inherent is as mutable in me , as it was in Adam , Satan as malitious and impetuous against me , as against Adam : Propensions to sinne and falling away , strong in me , which were none in Adam ; snares as many weaknesses more ; enemies as many temptations more : from the grace which is deposited in mine own keeping , I cannot but depart daily , if the Lord should leave me in the hand of mine owne counsell : even as water , though it could be made as hot as fire , yet being left unto it selfe , will quickly reduce and work it selfe to its own originall coldnesse againe . We have grace abiding in our hearts , as we have light in our houses , alwayes by emanation , effusion and supportance from the Sunne of righteousnesse which shines upon us . Therefore this is all the comfort which a man hath remaining , that though I am wanting to my selfe , and doe often turne from God , yet he is not wanting to mee , nor returnes from me , for the gifts and calling of God are without repentance , Rom. 11.29 . The heart of the best man is like the wheeles in Ezekiels vision , Ezek. 1.16 . As mutable , and moveable severall wayes as wheeles , as perplexed , hindered , and distracted in it selfe , as crosse wheeles in one another , grace swaying one way , and flesh another , who can expect stabilitie in such a thing ? Surely of it selfe it hath none , but the constancie and uniformitie of motion in the wheeles was this , that they were joyned to the living creatures , who in their motion returned not when they went , vers . 17-21 . such is the stability of the faithfull in the covenant , they have it not from themselves , for they are all like wheeles , but from him unto whom by the same Spirit of life they are united , who cannot repent , nor returne from the covenant of mercy which he hath made . Thou art a Priest for ever after the order of Melchisedech ] We now come to speake of the Priesthood of Christ it selfe , which is thus sealed and made immutable by the oath of God. Every high Priest , saith the Apostle , is ordained for men in things pertaining to God , that he may offer both gifts and sacrifices for sinnes , Heb. 5.1 . These sacrifices are of two sorts , some Eucharisticall , as testifications of homage , subjection , duty and service , as the dedication of the first fruits , the offerings of Abel and Cain , the meat and drinke offerings , &c. some Ilasticall or expiatory , for the washing away of sinnes , for making compensation to the justice of God , which had beene in sinne violated , and to propitiate him againe . So that in this regard a Priest was to be a middle person , by Gods appointment to stand , and to minister betweene him and men in their behalfe , to be impartiall and faithfull towards the justice and truth of God , and not to be over-ruled by his love to men to injure him , and to be compassionate and merciful towards the errours of men , and not to be over-ruled by his zeale to Gods justice , to give over the care or service of them . And such an High Priest was Christ , zealous of his Fathers righteousnesse and glory , for hee was set forth to declare the righteousnesse of God , Rom. 3.25 . and he did glorifie him on earth by finishing the things which he had given him to doe , Ioh. 17.4 . Compassionate towards the errours and miseries of his Church , for hee was appointed to expiate , and to remove them out of the way , Col. 2.14 . Touching this Priest-hood , wee will thus proceed : First , to enquire into the Necessitie we have of such a Priest. Secondly , what kinde of Qualifications are requisite in him , who must be unto us such a Priest. Thirdly , wherein the Acts or Offices of such a Priest-hood doe principally consist . Fourthly , what is the Vertue , fruits , ends , events of such a Priest-hood . Fifthly , what are the Duties which the execution of that office doth enforce upon us , or what uses wee should make of it . In these five particulars , I conceive , will the substance of most things which pertain unto the Priesthood of Christ be absolved . For the first of these wee must premise this generall rule , there can be no necessitie of a Priest ( in that sense which is most proper and here intended ) but betweene a guiltie creature , and a righteous God , for if man were innocent in his relations towards God , hee would stand in no need of an Expiation , and if God were unrighteous in the passages of mans sin , there would not be due unto him any just debt of satisfaction . This being premised I shall through many steps and gradations bring you to this necessitie of Christs Priest-hood which wee inquire into . First , every creature is unavoidably subject to the Creator , for he made all things for himselfe , and all is to returne that glory to him for which he made them , Pro. 16.4 . Rom. 9.21 . And this subjection of the creature to the Creator , doth suppose a debt of service to the will of the Creator . Impossible it is , and utterly repugnant to the quality of a creature not to be subject to some Law , and indebted in some obedience or other to him that made it . Omne esse is propter operari , it is a certaine rule in creatures , that God giveth every creature a Being to this end , that it might put forth that being in some such operations as hee hath fitted it for , and prescribed it to observe . The most excellent of all creatures , that excell in strength , are Ministers to doe his pleasure and to heare his voice , Psal. 103.20 , 21. and all the rest have their severall lawes , and rules of working by his wisdome set them , in the which they wait upon him , and according unto which they move like Ezekiels wheeles , by the conduct of an invisible Spirit , and by the command of a voyce that is above them , as if they understood the Law of their Creator , and knew the precepts which they doe obey , Ezek. 1.25 , 26. Psal. 104.19 . No creature is for its selfe onely , or its owne end , for that which hath not its being of its selfe , cannot be an end unto it selfe , in as much as the end of every thing which is made is antecedent to the being of it in the minde and intention of him that made it . The end of things is , as a marke , fixed and unmoveable in the purpose of the supreme cause , the creatures as the arrow , ordered by a most wife , and efficacious providence , some through naturall and necessary , others voluntary and contingent motions unto one and the same generall end , the glory and service of the Creator . Secondly , no creature is in its being , or in any those operations and services which to God it owes , intrinsecally , and of it selfe immutable . It is Gods owne peculiar honour to bee without variablenesse or shadow of changing , Iam. 1.17 . Mal. 3.6 . There was a time when the Sunne stood still , and moved backward , and was filled with darknesse , as with an internall cloud ; when the Lions have forgotten to devoure , and the fire to consume , and the Whales to concoct , God can as he will alter the courses of nature , let goe the reines , and dispence with the rules which himselfe had secretly imposed upon the creatures to observe , which shewes that they are not in themselves immutable . That constancie which in their motions they observe , is from the regular government of that most wise providence which carries them to their end without any turning , Ezek. 1.17 . but when his glory requires , and his will commands it , the mountaines tremble , the sea cleaves asunder , the rivers runne backe , the earth opens , the Lawes of nature stand still for a while without any execution , as if they were suspended or repeal'd by him that made them : and therefore in that place things are said to move by a voice which is above them , namely , by the command of the supreme cause , Ezek. 1.24 , 25. Thirdly , man being in his nature , and formall constitution a reasonable creature , was appointed by God to serve him after a reasonable manner , out of judgement , discretion , and election to make choice of his way above all others , as being most excellent , and beautifull in it selfe , and most convenient and advantageous unto man ; therefore our service is called a reasonable service , Rom. 12.1 . and David is said to have chosen the way of truth , and the precepts of the Lord , Psal. 119.30 . and Moses to have chosen the afflictions of Gods people , and the reproches of Christ , before the pleasures of sinne , or the treasures of Aegypt , Heb. 11.25 , 26. And hence it is that Holinesse in the phrase of Scripture is called Iudgement , he shall convince the world of judgement , Ioh. 16.11 . and he shall bring forth judgement unto victory , Matth. 12.20 . Noting that the Spirit of holinesse ruleth and worketh in the children of obedience by a way of reason and conviction , therefore hee is called a Spirit of Iudgement , Esay 4.4 . And for this cause God did not set any over-ruling law , or determinating vertue over the operations of man , as of other creatures , that so he might truely worke out of the conduct of judgement , and election of will. Fourthly , there is no deviation from a reasonable service , or true active obedience , ( properly so called ) for the obedience of brutes and inanimate creatures ( is rather passive than active ) which hath not some intrinsecall pravity in it , and by consequence some fundamentall demerit , or obligation unto punishment ; for Guilt is the proper passion of sinne , resultant out of it , and therefore inseparable from it . It cannot be that a creature should of it selfe , and out of the corruption of its owne reason and judgement , choose to relinquish the service of him to whom it is naturally and unavoidably subject , and by that meanes become altogether unprofitable , abominable , and unfit for the Masters use , and for those holy ends to which it was originally ordered , but it must withall incurre the displeasure , and thereupon provoke the revenge of that righteous Creator , who out of great reasons had put it under such a service . Fifthly , By all this which hath hitherto beene spoken it appeares , that God is not unjust , but most holy and righteous : First , in making a Law for man to observe , when hee forbade the eating of the fruit of the tree of knowledge of good and evill , to shew that man had nothing by personall , immediate , and underived right , but all by donation , and indulgence . Any Law God might justly make , the obedience whereof hee gave the creature an originall power to performe , by reason of the naturall and necessary subjection of the creature unto him . Secondly , in annexing a curse and penalty to the violation of that Law , which for the declaration of his glorious justice hee might most righteously doe , because of the inevitable demerit , or liablenesse unto censure from the disobedience of that Law resulting . Thirdly , in making man in such a mutable condition , as in the which he might stand or fall by his owne election , because hee would be obeyed by judgement and free choice , * not by fatall necessitie , or absolute determination . Sixthly , here then comes in the fall of man , being a wilfull or chosen transgression of a Law , under the precepts whereof he was most justly created , and unto the malediction wherof he was as necessarily & righteously subject if hee transgressed : for as by being Gods creature , he was subject to his will , so by being his prisoner , he was as justly subject unto his wrath , and that so much the more , by how much the precept was more just , the obedience more easie , the transgression more unreasonable , and the punishment more certaine . Now by this fall of man there came great mischiefe into the world , and intolerable injury was done by the Creature to him that made him : First , his dominion and authoritie in his holy command was violated . Secondly , his justice , truth , and power in his most righteous threatnings were despised . Thirdly , his most pure and perfect Image , wherein man was created in righteousnesse and true holinesse , was utterly defaced . Fourthly , his glory , which by an active service the creature should have brought unto him , was lost and despoiled . So that now things will not returne to their primitive order and perfection againe , till these two things be first effected : First , a Satisfaction of Gods justice : And secondly , a Reparation of mans nature : which two must needs be effected by such a middle and common person , as hath both zeale towards God , that he may be satisfied , and compassion toward man , that he may be repaired ; such a person , as having mans guilt and punishment on him translated , may satisfie the justice of God , and , as having a fulnesse of Gods Spirit and holinesse in him , may sanctifie and repaire the nature of man. And this person is the Priest here spoken of by David . Here the learned frame a kinde of conflict in Gods holy Attributes , and by a libertie which the Holy Ghost from the language of holy Scripture alloweth them , they speake of God after the manner of men , as if he were reduced unto some straits and difficulties by the crosse demands of his severall attributes : Justice called upon him for the condemnation of a sinfull , and therefore worthily accursed creature , which demand was seconded by his truth , to make good that threatning , In the day that thou eatest thereof , thou shalt die the death . Mercy on the other side pleaded for favour and compassion towards man , wofully seduced and overthrowne by Satan ; and peace for reconcilement and pacification betweene an offended Judge , and an undone creature . Hereupon the infinite wisdome and counsell of the blessed Trinitie found out a way , which the Angels of heaven gaze on with admiration and astonishment , how to reconcile these different pleas of his attributes together . A Priest then is resolv'd upon , one of the same blessed Trinitie , who by his Fathers ordination , his owne voluntary susception , and the holy Spirits sanctification , should be fitted for the businesse . He was to be both a Surety , and a Head over sinfull men , to suffer their punishments , and to sanctifie their natures , in the relation of a surety to pay mans debt unto God ; and in the relation of an Head to restore Gods Image unto man : and thus in him mercie and truth have met together , righteousnesse and peace have kissed each other , Psal. 85.10 . So then the necessitie which man fallen hath of this Priest here spoken of , is grounded upon the sweet harmony , and mutuall kisses of Gods Mercy , Truth , Righteousnesse , and Peace ; which will more distinctly appeare by considering three things : First , God did purpose not utterly to destroy his creature , and that principally for these two reasons , as we may observe out of the Scriptures : First , his owne free and everlasting love , and that infinite delight which he hath in mercy , which disposeth him abundantly to pardon , and to exercise loving kindnesse in the earth , Mic. 7.18 . Exod. 34.6 , 7. Psalm . 103.8 . Esay 55.7 . Ier. 9.24 . Secondly , his delight to be actively glorified by his creatures voluntary service and subjection : Herein is my Father glorified , that you beare much fruit , Iohn 15.8 . I have no pleasure in the death of the wicked , but that hee turne from his way and live , Ezek. 33.11 . He delighteth most in unbloudy conquests , when by his patience , goodnesse , and forbearance he subdueth the hearts , affections , and consciences of men unto himselfe , so leading them unto repentance , and bringing downe their thoughts unto the obedience of Christ : he loveth to see things in their primitive rectitude and beautie , and therefore esteemeth himselfe more glorified in the services , than in the sufferings of men . Hee loveth to have a Church and generation of men , which shall serve him in the middest of all his enemies . The Lord loveth the gates of Sion , more than all the dwellings of Iacob , Psalm . 87.2 . namely , because hee was there more solemnely worshipped and served . And therefore he resolved not to destroy all men , lest there should be no Religion upon the earth . When the Angels fell , they fell not all , many were still left to glorifie him actively in their service of him , but when Adam fell , all mankinde fell in him , so that there was no tree of this Paradise left to bring forth any fruit unto God ( and this is most certaine , God had rather have his trees for fruit , than for fuell , ) and for this reason he was pleased to restore mankinde againe . These are the causes why the Lord would not utterly destroy man , but these alone shew not the necessitie of a Priest to come betweene God and man. Secondly , God did purpose not to suffer sinne to passe utterly unrevenged , and that for these reasons : First , because of his great Hatred thereunto . He is of purer eyes than to behold evill , he cannot looke on iniquitie , Hab. 1.13 . it provoketh a nauseousnesse and abhorrencie in him , Psal. 5.6 . Zech. 8.17 . Revel . 3.16 . Amos 5.21 , 22. Esay 1.13 , 14. Secondly , because of his Truth , and the Law which he had established against sinne , which he will in no wise abolish , one jot or tittle shall in no wise passe from the Law till all be fulfilled , Matth. 5.18 . for it is altogether undecent , especially to the wisdome and righteousnesse of God , that that which provoketh the execution , should procure the abrogation of his Law , that that should supplant and undermine the Law , for the alone preventing whereof , the Law was before established . Thirdly , because of his terrour and fearefull Majestie , for God will have men alwayes to tremble before him , and by his terrour to bee perswaded from sinning , 2 Cor. 5.10 , 11. God will for this cause have men alwaies to feare before him , because he reserveth to himselfe entire the punishment of sinne ; Feare him who is able to destroy both bodie and soule in hell , I say unto you feare him , saith our Saviour , Matth 10.28 . Luke 12.4 . for it is a fearefull thing to fall into the hands of the living God , and therefore we ought to serve him with reverence and godly feare , because he is a consuming fire , Hebr. 10.30.12.28 , 29. Thirdly , adde unto all this the everlasting Impotency which is in man either to satisfie God , or to repaire himselfe . Gods justice is Infinit which is wronged , & his glory infinite , of which man had attempted to spoile & rob him , and man is both finite in himselfe and very impotent by reason of sin ( for to be a sinner , and without strength are termes equivalent in the Apostle , Rom. 5.6.8 . ) Now then betweene finite and infinite there can be no proportion , and therefore from the one to the other there can be no satisfaction : man is utterly unable to doe any of Gods will , because he is altogether carnall , Rom. 8.7 . 1 Cor. 2.14 . and he is utterly unable either to suffer or to breake thorow the wrath of God , because he hath not strength enough to endure it , nor obedience to submit unto it . Now then joyne all these things together , and wee shall see the absolute necessity we had of a Priest. God will not execute the severity of his Law , for thereby the creature should everlastingly lose the fruition of him , and he should likewise lose the service and voluntary subjection of his creature . And yet he will not abolish his Law neither , lest thereby his justice should be the more securely abused , his hatred against sinne the lesse declared , his truth in all his threatnings questioned , and his dreadfull Majesty by men neglected , as the woodden king by the frogs in the fable , hee will not punish those persons whom he loves , because he is pitifull to them : he will not passe over the sinnes which he hates , because he is jealous towards himselfe . Man and sin are as inseparably joyned together since the fall , as fire and heat ; yet God wil have mercy on the man , & he wil take vengeance of the sin . Some course then or other must there be found out , to translate this mans sins on anothers person who may be able to beare them , and to interest this mans person in anothers righteousnesse , which may bee able to cover him . Some way must be found out , that things may bee all one in regard of man , as if the Law had beene utterly abrogated , and that they may be all one in regard of God too , as if the creature had beene utterly condemned . And all this is done in our High Priest. On him was executed the curse of the Law , by him was fulfilled the righteousnesse of the Law , for him was remitted the sin of man , and through him were all things made new againe . The world was in Christ as in its suretie , making satisfaction to the justice of God ; and God was in Christ as in his Ambassadour , reconciling the world unto himselfe againe . By all which wee see the necessitie which man lapsed had of a Priest to restore him . Hence then we may learne , first , how much we ought to hate sinne , which armes the Law , Justice , and power of God against us . As hatefull as it is unto God , so hatefull it is in it selfe , for hee judgeth uprightly , hee seeth things just as they are , without passion , prejudice , or partialitie : and as hatefull as it is in it selfe , so hatefull should it be unto us , as the onely ground of our misery , of the creatures vanitie , and of Gods dishonour . Wee see it is so hatefull unto God , that he will most certainly be avenged of it . If he spare me , yet he will not spare my sin , though his owne beloved Son must be punished for it . O then why should that be light to mee , which was as heavie as a milstone to the soule of Christ ? Why should that bee my pleasure , which was his passion ? Why should that be in a throne with me , which was upon a crosse with him ? Why should I allow that to be really in me , which the Lord so severely punished , when the guilt thereof was but imputed to his Sonne ? Many sinnes there are which others in their practice , aswell as Papists in their doctrine and profession esteeme for light and veniall sinnes . And veniall indeed they are , per exoratorem Patris Christum , as Tertullian states the question , by Christ who is a prevailing Advocate with the Father . But however let not us dare esteeme that a light thing for which Christ died . And woe had it beene for men , if Christ had not in his body on the tree carried as well the guilt of our idle words , our vaine thoughts , our loose and impertinent actions , as of our oaths , execrations and blasphemies . If great sinnes were as the speare and nailes , certainely small sinnes were the thornes which pierced his head . And therefore we should learne with David to hate every evill way , because God hates it , and suffers it not to passe unpunished , to revenge the quarrell of Christ against those lusts of ours which nailed him to his crosse , and to crucifie them for him againe , for , for that end was Christ crucified , that our old man might be crucified with him , that the body of sin might be destroyed , that hence-forth we should not serve sin , Rom. 6.6 . Againe , wee see by this necessitie of a Priest , how deepely we stand engaged to our mercifull God , who hath vouchsafed to helpe us in our greatest necessitie . How we ought to love him , who hath first of all loved us . How wee ought in our bodies and in our spirits to glorifie him , who hath so dearely bought us . How we should like Voluntaries fight for him who overcame for us . How thankfull we should be to him , who was so compassionate unto us . How wee should admire and adore the unsearchable riches of his wisdome and goodnesse , who when wee were desperately and incurably gone , had found out a way of escape and deliverance for us . God stood not in need of us or any service of ours , he could have glorified himselfe in our just destruction . Who then can enough expresse either the mercy of God , or the dutie of man , when hee considers that God should call together all the depths of his owne wisdome and counsell , to save a company of desperate fugitives , who had joyned in combinations with his greatest enemies to resist and dishonour him ? It would have posed all the wisdome of the world , ( though misery be commonly very witty to shape and fashion to it selfe images of deliverance ) to have found out a way to heaven betweene the wrath of God , and the sinne of man. It would have posed all the heavenly intelligences , and the united consultations of the blessed Angels , to have reconciled Gods mercy in the salvation of man , and his justice in the condemnation of sinne , to have powred out hell upon the sinne , and yet to have bestowed heaven upon the sinner . If God should have instructed us thus farre , you are miserable creatures , but I am a mercifull God ; the demands of my justice I must not deny , neither will I deny the entreaties of my mercy : finde me out a sacrifice answerable to my justice , and it shall be accepted for you all : O where could man have found out a creature of capacitie enough to hold , or of strength enough to beare the sinnes of the world , or the wrath of God ? Where could he have found out in heaven or earth , amongst men or Angels a Priest that durst accompany such a sacrifice into the presence of so consuming a fire ? Or where could he have found out an Altar whereon to offer , and whereby to sanctifie so great a sacrifice ? No , no , the misery of man was too deepe , and inextricable for all the created counsell in the world to invent a deliverance . Now then if God himselfe did studie to save me , how great reason is there that I should studie to serve him ? How ought all my wisdome , and counsell , and thoughts , and desires be directed to this one resolution , to live acceptably and thankfully unto him , who when hee might have produced glory to himselfe out of my confusion , chose rather to humble , and as it were for a while to unglorifie himselfe for my salvation ? Certainly that man did never rightly understand the horrour of sinne , the infinite hatred of God against it , the heavinesse of his wrath , the malediction of the Law , the mystery and vast dimensions of Gods love in Christ , the preciousnesse of his sacrifice , the end , purpose , or merit of his death , any of those unsearchable riches of God manifested in the flesh , who will not crucifie a vanitie , a lust , a pleasure , an earthly member unto him againe ; who findes more content and satisfaction in his owne wayes of sinne and death , more wisdome in the temptations and deceits of Satan and his owne fleshly minde , than in those deepe mysteries of grace , and contrivances of mercie , which the Angels desire to prie into . Therefore in the last place wee should labour to feele this necessitie we have of such a Priest. This is the only reason why so few make use of so pretious a fountaine , because they trust in their owne muddie and broken cisternes at home , and are never sensibly and throughly touched with the sense of their owne wants ; for it is not the saying and confessing , ore tenus , that I have nothing , nor the knowing in speculation only that I have nothing , but the feeling and sm●rting by reason of my want , which will drive me to seeke for reliefe abroad . If a man did seriously consider and lay together such thoughts as these ; I am very busie for the affaires and passages of this present life , which will quickely vanish and passe away like a Weavers shuttle , or a tale that is told . I have another and an abiding life to live after this is over . All that I toile for here is but for the backe , the belly , the bagge , and the posterity . And am I not neerer to my selfe , than I am to my money ? Am I not neerer to my soule , than I am to my carkasse , or to my seed ? Must I not have a being in that , when neither I nor my posterity have either backe to be clothed , or belly to bee fed , or name to be supported ? O why am I not as sadly imployed , why spend I not some at least as serious and inquisitive thoughts about this , as about the other ? Doe I not know that I must one day stand before him who is a consuming fire , that I must one day be weighed in the ballance , and woe be unto me if I am found too light ? Appeare before him I dare not of my selfe alone , without a Priest to mediate for me , to cover and protect me from his fury , and to reconcile me unto him againe . My person wants a Priest , it is clogg'd with infinite Guilt , which without him cannot bee covered . My nature wants a Priest , it is overspred with a deepe and universall corruption , which without him cannot be cured . My sinnes want a Priest , they are in number and in quality above measure sinfull , which without him cannot bee pardoned . My services want a Priest , they are blemished and poisoned with many failings and corruptions , without him they cannot be accepted : I say , if men did seriously lay together such thoughts as these , it could not be that rationall and sad men , men of deepe thoughts in other matters , who love to boult out things to the bran , and to be very solicitous for evidence and certainty in them , should suffer such a businesse as this , their interest in that Priest who must alone clothe their persons with his righteousnesse , and cleanse their nature with his Spirit , and wash away their sinnes with his bloud , and sanctifie their prayers , and almes , and all religious devotions with his incense , and intercession , or else all of them must passe thorow the triall of such a fire as will consume them all , to be slubber'd over with loose and slender thoughts , and to bee rested in , and resolv'd upon rather by the lying presumptions of a deceitfull heart , than by the evidences and testimony of Gods holy Spirit . Consider what I say , and the Lord give you understanding in all things . The second thing proposed to bee considered in the Priesthood of Christ , was the qualification of that person who was to be a fit High-Priest for us . Legall sacrifices would not serve the turne to purge away sin , because of their basenesse . They were not expiations of sin , Heb. 9.9.12 . but were onely remembrances and commemorations of sinne , Heb. 10.3 . necessary it was that heavenly things themselves should be purified with better sacrifices , Heb. 9.23 . for they of themselves , without that typicall relation which they had unto Christ , Gal. 3.23 . and that Instrumentall vertue which in that relation they had from him , Heb. 9.13 . were utterly weake and unprofitable , Heb. 7.18 . as the shadow hath neither being in it selfe , nor can give refreshment unto another , but dependently on the body to which it belongeth . And this appeareth , first , by their reiteration , where the conscience is once purged , and there is remission of sin , there is no more offring , Heb. 10 . 2-18 . for the repeating of the sacrifice shews that the person for whose sake it is repeated , is in statu quo prius , in the same condition now as hee was in at the time of the former oblation . Secondly , by their Variety , there were both Gifts and sacrifices for sins , Heb. 5.1.8.3 . buls , and goats , and calves , and lambes , Heb. 9.9.12.13 . and that shewes that no one thing was fit to typifie the full expiation wrought by Christ , whereas he offered but One Sacrifice , and by that perfected for ever them that are sanctified , Heb. 10.12.14 . And if legall sacrifices would not serve the turne , then neither would legall Priests be fit for so great a worke ; for all the good which the Priest doth is in the vertue of the sacrifice which he brings : and this likewise the Apostle proves by many arguments : First , because of their sinfulnes , for they themselves wanted an expiation , and therefore could not be mediatours for the sinnes of others , Heb. 5.3.7.27 . Secondly , because of the carnalnesse of their institution . They were made after the Law of a carnall commandement , that is , of a temporary , perishable , and meerely externall ordinance , Heb. 7.16 . which prescribed onely the examples and shadowes of heavenly things . Thirdly , because of their mortality , they were not suffered to continue by reason of death , wheras our Priest must live to make intercession . Fourthly , because of their ministery ▪ and the revolution of their services , which never came to a period or perfection in which the Priest might give over , and Sit downe . They Stood daily ministring , and oftentimes offering ( their service did daily returne upon them againe ) whereas Christ , after he had offered One sacrifice for sinne for ever , sate downe on the right hand of God , Heb. 10.11 , 12. To shew you then the qualifications of this Priest. A Priest in general is ordained for men in things pertaining to God , to offer sacrifice for the obtaining of righteousnesse and remission of sinnes . First then , Christ being a Priest , must of necessity be a Mediator and a Surety betweene parties , that he might have one unto whom , and others for whom & in whose behalfe to offer a sacrifice . Every Priest must be a mediator to stand betweene God and the people , and to intercept and beare the iniquity even of their holy things . And unto this mediation there must concur the consent of the parties between whom it is negotiated ; for a mediator is not a mediator of one . Now God giveth his consent by laying on him our iniquities , and making his soule an offering for sin , and thereby declaring himselfe to be One with us . And man gives his consent , when by faith hee receiveth Christ , and so becommeth not only the friend , but the Sonne of God , Ioh. 1.12 . Secondly , but every Mediator is not presently a Priest , for there is a mediation onely by way of intreaty , prayer , and request , wherein men doe obtaine but not deserve or purchase remission for others ; such mediators were Ioab , and the Widdow of Tekoah in the behalfe of Absalom , 2 Sam. 14. and there are mediators by way of satisfaction , as Sureties are between the creditor and the debtor ; and such a mediator was Christ , not onely a Mediator , but also a surety of a better covenant , Heb. 8.6 . Heb. 7.22 . he was not to procure remission of our sinnes by way of favor and request ; but hee was set forth to declare the Righteousnesse of God , Rom. 3.25 . and such a mediator betweene God and us must needs bee a Priest too ; for the debt which we owed unto God was bloud . Without shedding of bloud there is no remission , Heb. ● . 22 . Thirdly , being such a Priest he must have a Sacrifice answerable to the debt which was owed to his Father . The debt wee owed was the forfeiture and subjection of our Soules and Bodies to the wrath of God , and the curse of the Law. God is able to destroy both Soule and Body in Hell , Matth. 10.28 . It is not to bee understood onely of his Absolute power but of that power which as our Iudge hee hath over us per modum Iustitiae , as we are his Prisoners , and so obnoxious to the Curses of his Law. Therefore our Priest also was to have a Soule and a Body , to pay as a surety for our Soules and Bodies . Thou shalt make his Soule an offering for sinne , Esai . 53.10 . My soule is exceeding sorrowfull even unto Death , Matth. 26.38 . And againe , A Body hast thou prepared mee ; we are sanctified through the Offering of the Body of Iesus Christ once for all , Heb. 10.5.10 . His owne selfe bare our sinnes in his owne Body on the tree , 1 Pet. 2.24 . So hee was to bee Man that he might have a fit and answerable Sacrifice to offer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou hast fitted or prepared a Body for mee , that my Sacrifice might bee proportionable to that in the place whereof it stood . And thereby as hee is fit for passion , so also for Compassion , hee was to bee our Kinsman , and of our bloud , that hee might bee a mercifull and faithfull high Priest , Heb. 2.11.14.17 . Deut. 18.15 . And fit for derivation of his Righteousnesse , and transfusion of his Spirit upon us ; for hee that Sanctifieth and they that are Sanctified are both of one . And as it must bee thus fitted to the sinner that it may bee a proper and suteable Sacrifice for his sinne : So must it bee perfect likewise . First , Without blemish or sinne . Such an High Priest became us who is Holy , Harmelesse , undefiled , separate from sinners , Heb. 7.26 . That so hee might offer himselfe without spot unto God , and have no need of a Sacrifice for himselfe , Heb. 9.14 . 1 Pet. 1.19 . Secondly , without any manner of Defect , which should stand in need of supplement and contribution from some thing else , that of it selfe alone it might bee sufficient , and available to bring perfection and salvation unto men , and to leave no more conscience of sinne behinde it , Heb. 7.19.10.14 . Fourthly , as there was to bee such a Sacrifice , perfect in it selfe , and fit for the use and occasion for which it was appointed , so there must bee an Altar upon which to offer it unto the Father ; for it is the Altar which Sanctifieth the offering ; that is , which in regard of God giveth it acceptance , and which in regard of Man giveth it vertue , merit and value answerable to his occasions . This Sacrifice was to be sufficient for the satisfaction of God , and for the justification and reparation of Man , and both these by meanes of the Altar on which it was offered , which was the Divine Nature . Through the Eternall Spirit hee offered himselfe without spot unto God , and so by his bloud purgeth our consciences from dead workes , Heb. 9.14 . For Christ as God sanctified himselfe as man , that so we through the vertue and merit of his Sacrifice might bee sanctified likewise , Iohn 17.19 . Hee was to be God as well as man , Medium participationis ; before hee could bee Medium reconciliationis ; that so he might bee himselfe supported to undergoe and breake through the weight of sinne and the Law , and having so done might have compasse enough in his Sacrifice to satisfie the Iustice of God , and to swallow up the sinnes of the world . Fifthly , in as much as the Vertue of the Deitie was to bee attributed truly to the Sacrifice ( else it could have no value nor vertue in it ) and that Sacrifice was to be his Owne Life , Soule and Body , who is the Priest to offer it , because hee was not barely a Priest but a Suretie , and so his person stood in stead of ours , to pay our debt , which was a debt of bloud , and therefore hee was to offer himselfe , Heb. 9.26 . 1 Pet. 2.24 . And in as much as his person must needs bee equivalent in dignity and representation to the persons of all those for whom hee mediated , and who were for his sake onely delivered from suffering : for these causes necessary it was that God and man should make but one Christ , in the unity of the same infinite person , whose natures they both were , that which suffered , and that which sanctified . The humane nature was not to bee left to subsist in and for it selfe , but was to have dependence , and supportance in the person of the Sonne , and a kinde of Inexistence in him , as the graft of an apple may have in the stock of a plumb . From whence ariseth ; first , the Communication of properties betweene the natures ; when by reason of the unity of the person , wee attribute that to one nature which is common to the other , not by confusion or transfusion , but by Communion in one end and in one person ; as when the Scriptures attribute Humane properties to the Divine Nature . The Lord of Life was slaine , Act. 3.15 . God purchased the Church with his owne bloud , Act. 20.28 . They crucified the Lord of Glory , 1 Cor. 2.8 . Or Divine to the Humane Nature . As the Sonne of Man came downe from heaven , Ioh. 3.13 . and the Sonne of Man shall ascend where hee was before , Ioh. 6.62 . Or when both natures worke with their severall concurrence unto the same worke , as to walke on the waters , to rise out of the grave , &c. By which Communication of properties vertue is derived from the Altar to the Sacrifice in as much as it was the Lord of Glory which was crucified . So that his passions were in regard of the person which bare them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both Humane and Divine , because the person was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God and Man. Secondly , from the unity of the person supporting the Humane Nature with the Divine , ariseth the Appliablenesse of one sacrifice unto all men . Because the Person of the Sonne is infinitely more than equivalent to the persons of all men , as one Diamond to many thousand pebbles ; and because the obedience of this sacrifice was the obedience of God , and therefore cannot but have more vertue and well-pleasingnesse in it , than there can bee demerit or malignity in the sinne of man. Now this Person in whose unity the two Natures are conjoyned , is the second person in the Holy Trinity . He was the person against whom the first sinne was principally committed , for it was an affectation of wisedome and to bee like unto God ; ( as the falling-sinne now is the sinne against the third person ) and therefore the mercy is the more glorious that hee did undertake the expiation . By him the world was made , Col. 1.16 , 17. Ioh. 1.3 . and therefore being spoiled hee was pleased to new make it againe , and to bring many Sonnes unto glory , Heb. 2.10 . Hee was the expresse image of his Father , Heb. 1.3 . Col. 1.15 . And therefore by him are wee renewed after Gods image againe , Col. 3.10 . He was the Sonne of God by Nature , and therefore the mercy was againe the more glorified in his making us Sonnes by Adoption , and so joynt heirs with himselfe who was the heire of all things . So then such an high Priest it became us to have , as should bee first an equall middle person between God and Man. In regard of God towards man an officer appointed to declare his Righteousnesse , and in regard of man towards God a suretie ready to purchase their pardon and deliverance . Secondly , such an one as should bee one with us in the fellowship of our nature , passions , infirmities and temptations , that so hee might the more readily suffer for us , who in so many things suffered with us ; and one with God the Father in his Divine Nature , that so by the vertue of his sufferings and resurrection he might bee able both to satisfie his Iustice , to justifie our persons , to sanctifie our Nature , to perfume and purifie our services , to raise up our dead bodies , and to present us to his Father a glorious Church without spot or wrinkle . And both these in the Vnitie of one Person , that so by that meanes the Divine Nature might communicate vertue , merit , and acceptablenesse to the sufferings of the humane ; and that the dignity of that person might countervaile the persons of all other men . And this person that person of the three , by whom the glory of the mercy should bee the more wonderfully magnified . In one word two things are requisite to our High Priest. A Grace of Vnion to make the person God and man in one Christ : and a Grace of Vnction , to fit him with such fulnesse of the Spirit , as may enable him to the performance of so great a worke , Esai . 11.2 . By all which wee should learne : First , to adore this great mysterie of God manifested in the flesh , and justified in the Spirit , the unsearchablenesse of that love , which appointed God to bee man , the Creator of the world to bee despised as a worme , for the salvation of such rebels , as might justly have been left under chaines of darknesse , and reserved to the same inevitable destruction with the Devils which fell before them . Secondly , to have alwayes before our eyes the great hatefulnesse of sinne , which no sacrifice could have expiated but the bloud of God himselfe ; and the great severity and inexorablenesse of Gods Iustice against it , which no satisfaction could pacifie , no obedience compensate , but the suffering and exinanition of himselfe . O what a condition shall that man bee in , who must stand or rather everlastingly sinke and bee crushed unto the weight of that wrath against sinne , which amazed and made heavie unto death the soule of Christ himselfe ? which made him who had the strength of the Deitie to support him , the fulnesse of the Spirit to sanctifie , and prepare him , the message of an Angell to comfort him , the relation of a beloved Sonne to refresh him , the voyce of his Father from heaven testifying unto him that hee was heard in what hee feared , the assurance of an ensuing glorie and victorie to encourage him ( none of which shall be allowed the wicked in hell , who shall not onely bee the vessels of his vengeance , but which will bee as grievous as that , the everlasting objects of his hatred and detestation ) which made I say even the Sonne of God himselfe , notwithstanding all these abatements , to pray with strong Cries , and bloudy drops , and woefull conflicts of soule against the Cup of his Fathers wrath , and to shrink and decline that very worke for which onely hee came into the world ? Thirdly , to praise God for that great honour which hee hath conferred upon our nature in the flesh of his Sonne , which in him is anointed with more grace and glory , and filled with more vast and unmatchable perfections than all the Angels in heaven are together capable of ; for though for a little while hee was made lower than the Angels for the purpose of his suffering , yet hee is now sat downe on the right hand of the Majesty on high , Angels , and Authorities , and Powers being made subject unto him , Heb. 2 . 6-9 . 1 Pet. 3.22 . Heb. 1 . 4-13 . And for the infinite mercy which hee hath shewed to our soules , bodies , and persons in the sacrifice of his Sonne ; in our reconciliation and favour with him , in the justification of our persons from the guilt of sinne , in the sanctification of our nature from the corruption of sinne , in the inheritance reserved in heaven for us , in the Communion and fellowship wee have with Christ in his merits , power , Priviledges , and heavenly likenesse . Now , saith the Apostle , wee are Sonnes , and it doth not yet appeare what wee shall bee : but wee know that when hee shall appeare , wee shall bee ●ike him ; for wee shall see him , as hee is , 1 Ioh. 3.2 . From these things which have been spoken of the Personall Qualifications of our High Priest , it will bee easie to finde out the third particular inquired into , touching the Acts or Offices of Christs Priesthood ; or rather touching the parts of the same Action , for it is all but one . Two Acts there are wherein the execution of this office doth consist . The first , an Act of Oblation of himselfe once for all , as an adequate sacrifice , and full compensation for the sinnes of the whole world , Heb. 9.14.26 . Our Debt unto God was Twofold . As we were his Creatures , so wee owed unto him a Debt of Active Obedience in doing the Duties of the whole Law , and as wee are his prisoners , so wee owed unto him a Debt of passive obedience in suffering willingly and throughly the Curses of the Law. And under this Law Christ was made , to redeeme us by his fulfilling all that righteousnesse who were under the precepts and penalties of the Law our selves . Therefore the Apostle saith , hee was sinne for us ; that is , a Sacrifice for sinne , to meete and intercept that wrath which was breaking out upon us , 2 Cor. 5.21 . Herein was the great mercy of God seen to us that hee would not punish Sinners , though he would not spare Sinne. If hee should have resolved to have judged Sinners , wee must have perished in our owne persons , but being pleased to deale with sinne onely in abstracto , and to spare the sinner , hee was contented to accept of a Sacrifice , which ( under the Relation and Title of a Sacrifice ) stood in his sight like the body of sinne alone by it selfe ; in which respect hee is likewise said to bee made a Curse for us , Gal. 3.13 . Now that which together with these things giveth the complete and ultimate formality of a Sacrifice unto the death of Christ , was his owne * willingnesse thereunto in that hee offered himselfe . And therefore hee is called the Lambe of God , that taketh away the sinnes of the world , because hee was dumbe , and opened not his mouth , but was obedient unto death , even the death of the Crosse , Phil. 2.8 . Christs death in regard of God the Father was a necessary death ; for hee had before determined that it should bee done , Act. 4.28 . Thus it is written , and thus it behov'd Christ to suffer , Luk. 24.46 . The Sonne of Man must bee lifted up , Ioh. 3.14 . And therefore hee is said to bee a Lambe slaine from the beginning of the world , in regard of Gods Decree and preordination . But this gave it not the formality of a Sacrifice ; for God the Father was not the Priest , and it is the Action of the Priest which giveth the being of a Sacrifice to that which is offered . Againe , Christs death in regard of men was violent . They slew him with wicked hands , and killed the Prince of life , Act. 2. ●3 . 3.15 . And in this sense it was no Sacrifice neither , for they wer●●ot Priests but butchers of Christ. Thirdly , his death in regard of himselfe was * voluntarie . I lay down my life , no man taketh it from mee , but I lay it downe of my selfe . I have power to lay it downe , and I have power to take it againe , Ioh. 10.17 , 18. And this oblation , and willing obedience , or rendring himselfe to God is that which gives being to a Sacrifice . Hee was delivered by God , Act. 2.23 . Hee was delivered by Iudas and the Iewes , Matth. 27.2 . Act. 3.13 . and hee was yeelded and given up by himselfe , Gal. 2.20 . Eph. 5.25 . * In regard of God it was Iustice and mercy , Ioh. 3.16 , 17. Rom. 3.25 . In regard of man it was murther , and crueltie , Act. 7.52 . In regard of Christ it was obedience and humility , Phil. 2.8 . And that voluntary act of his was that which made it a Sacrifice . Hee gave himselfe for us , an offering and a Sacrifice to God for a sweete smelling savor , Eph. 5.2 . * His death did not grow out of the condition of his nature , neither was it inflicted on him by reason of an excesse of strength in those that executed it , ( for he was the Lord of glory ) but onely out of mercy towards men , out of obedience towards God , and out of power in himselfe . For omnis Christi infirmitas fuit ex potestate . By his power hee assumed those infirmities which the oeconomic and dispensation of his Priesthood on the earth required ; and by the same power hee laid them aside againe , when that service was ended . And this I say was that which made it a Sacrifice . As martyrdome , when men lay down their lives for the profession of the truth , and the service of the Church , is called a Sacrifice , Phil. 2.17 . If it bee here objected that Christs death was against his owne will , for hee exceedingly feared it , Heb. 5.7 . and prayed earnestly against it , as a thing contrary to his will , Matth. 26.39 . To this I answer , that all this doth not hinder but commend his willingnesse and obedience . Consider him in private as a Man , of the same naturall affections , desires , and abhor●encies with other men , and consider the cup as it was calix amaritu●●●●s , a very bitter cup , and so hee most justly feared and declined it , as knowing that it would bee a most woefull and a heavy combate which hee was entring upon : but consider him in his publike Relation , as a mediator , a surety , a mercifull and faithfull high Priest , and so hee most willingly and obediently submitted unto it . And this willingnesse ratione officii was much the greater , because ratione naturae , his will could not but shrinke from it . It is easie to bee willing in such a service as is suteable to our naturall condition and affections , but when nature shall necessarily shrinke , sweate , startle , and stand amazed at a service , then not to repent , nor decline , nor fling off the burden , but with submission of heart to lie downe under it , this is of all other the * greatest obedience . It was the voyce of nature , and the presentation of the just , and implanted desires of the flesh , to say Transeat , let it passe from me . It was the retractation of mercy and duty to say , Glorifie thy selfe . What-ever my nature desires , what-ever my will declines , what-ever becomes of me , yet still glorifie thy selfe and save thy Church . If it cannot otherwise bee , than by my drinking this bitter Cup , Thy will bee done . The second Act in the worke of Christs Priesthood is the act of Application , or virtuall continuation of this Sacrifice to the end of the world ; and that is in the Intercession of Christ ; unto which there is prerequired a power and prevalency over all his enemies , to breake through the guilt of sinne , the Curse of the Law , and the chaines of death , with which it was impossible that hee should bee held . The vision which Moses had of the burning bush , was an excellent resemblance of the Sacrifice of Christ. The Bush noted the Sacrifice ▪ the fire , the suffering ; the continuance and prevailing of the bush against the fire , the victorie of Christ and breaking through all those sufferings , which would utterly have devoured any other man. And this power of Christ was shewed in his Resurrection , wherein hee was declared to bee the Sonne of God with power , Rom. 1.4 . and in his ascension when hee led all his Enemies captive , Eph. 4.8 . and in his sitting at the right hand of God , farre above all principalities and powers , Eph. 1.19 , 20. All which did make way to the presenting of his Sacrifice before the mercy-seate , which is the consummation thereof , and without which hee had not been a Priest. Wee have such an high Priest , saith the Apostle , as is set downe on the right hand of the Majesty in the heavens , for if hee were on earth hee should not bee a Priest , seeing that there are Priests which offer gifts according to the Law , Heb. 8.1.4 . It was the same continued action , whereby the Priest did offer without the Holy place , and did then bring the bloud into the holiest of all , Heb. 13.11 . For the reason why it was shed was to present it to the mercy-seate , and to shew it unto the Lord there . So Christs act or office was not ended , nor fit to denominate him a complete Priest , till hee did enter with bloud , and present his offering in the holiest of all not made with hands , Heb. 9.24 . And therefore he had not been a Priest if hee should have continued on the earth , for there was another Priesthood there , which was not to give place but upon the accomplishment of his ; for the whole figure was to passe away when the whole truth was come . Now Christs Oblation was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Truth prefigured in the Priests Sacrificing of the Beast , and his entrance into heaven was the Truth prefigured in the Priests carrying of the bloud into the holiest of all . And therefore both these were to bee accomplished , before the Leviticall Priesthood did give place . Here then it will bee needfull for the more full unfolding of the Priesthood of Christ to open the Doctrine of his Intercession at the right hand of his Father . The Apostle calleth it the Appearing of Christ for us , Heb. 9.24 . which is verbum forense , an expression borrowed from the custome of humane courts ; for as in them when the plaintiffe or defendant is called , their A●turnie appeareth in their name and behalfe ; so when we are summoned by the justice of God to defend our selves against those exceptions and complaints , which it preferreth against us , wee have an Advocate with the Father , even Iesus Christ the righteous , who standeth out , and appeareth for us , 1 Ioh. 2.2 . As the high Priest went into the sanctuary with the names of the twelve Tribes upon his breast : so Christ entred into the holiest of all with our persons , and in our behalfe , in which respect the Apostle saith that he was Apprehended of Christ , Phil. 3.12 . and that we doe sit together in heavenly places with him , Eph. 2.6 . Merit , and Efficacie are the two things which set forth the vertue of Christs Sacrifice by which hee hath reconciled us to his Father . The Merit of Christ , being a Redundant merit , and having in it a plentifull redemption , and a sufficient salvation , hath in it two things : First , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an expiation , or satisfaction by way of price . Secondly , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Inheritance by way of purchase , and acquisition , Eph. 1.14 . Hee was made of a woman , made under the Law , for two ends , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that hee might redeeme us from the curse under which wee lay , and that hee might purchase for us the inheritance which we had forfeited before ; for so by adoption in that place I understand in a complexed and generall sense every good thing which belongs unto us in the right of our sonship with Christ , and that is the Inheritance of glory , Rom. 8.17.23 . Now all this effected by the obedience of Christs death ; for in that was the act of impetration or procurement , consisting in the treaty betweene God and Christ. But there is yet further required an execution , a reall effectualnesse , and actuall application of these to us . As it must bee in regard of God a satisfaction and a purchase , so it must bee likewise in regard of us an actuall redemption and inheritance . And this is done by the intercession of Christ , which is the commemoration , or rather continuation of his Sacrifice . He offered it but once , and yet hee is a Priest for ever , because the Sacrifice once offered doth for ever remaine before the mercy-seate . Thus as in many of the Legall Oblations there was first mactatio , and then Ostensio : First , the beast was slaine on the Altar , and then the bloud was together with incense brought before the mercy-seate , Levit. 16 . 11-15 . So Christ was first slasn● , and then by his owne bloud hee entred into the holy place , Heb. 9.12.10.12 . That was done on the earth without the gate , this in heaven , Heb. 13.11 , 12. That the Sacrifice or obtaining of redemption , this the Application , or conferring of redemption . The Sacrifice consisted in the Death of Christ alone , the application thereof is grounded upon Christs death as its merit , but effected by the Life of Christ as its immediate cause . His death did obtaine , his life did conferre redemption upon us . And therefore in the Scriptures our justification and salvation are attributed to the Life of Christ. Hee was delivered for our offences , and Rose againe for our justification , Rom. 4.25 . If Christ bee not raised your faith is vaine , you are yet in your sinnes , 1 Cor. 15.17 . Hee shall convince the world of righteousnesse , because I goe to my Father , Ioh. 16.10 . Because I live you shall live also , Ioh. 14.19 . If wee bee dead with Christ , wee beleeve that wee shall also live with him , Rom. 6.8 . Being made perfect , or consecrated for ever , he became the Author of eternall salvation unto all them that obey him , Heb. 5.8.7.28 . Hee is able perfectly to save , because hee ever liveth , Heb. 7.25 . Wee were reconciled in his death ; but had he there rested , we could never have been acquitted nor entred in , for hee was to bee our forerunner . And therefore the Apostle addeth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a much more to the Life of Christ. Much more being reconciled shall wee bee saved by his life , Rom. 5.10 . Not in point of merit , but onely of efficacy for us ; as in buying Land , the laying downe of the price giveth a man a meritorious interest , but the delivering of the deeds , the resigning of the propertie , the yeelding up of the possession giveth a man an actuall interest in that which hee hath purchased : so the death of Christ deserveth , but the intercession and life of Christ applieth salvation unto us . It was not barely Christs dying , but his Dying victoriously , so that it was impossible for death to hold him , Act. 2.24 . which was the ground of our salvation . Hee could not justifie us , till hee was declared to bee justified himselfe ; therefore the Apostle saith , that he was Iustified by the Spirit , 1 Tim. 3.16 . Namely by that Spirit , which quickned him , Rom. 1.4.8.11 . 1 Pet. 3.18 . When Christ offered himselfe a Sacrifice for sinne , hee was numbred amongst transgressors , Mark. 15.28 . Hee bare our sinnes along with him on the tree , and so died under the wrongs of men , and under the wrath of God , in both respects as a guilty person ; but when hee was quickned by the Spirit of holinesse , he then threw off the sinnes of the world from his shoulder , and made it appeare that hee was a righteous person , and that his righteousnesse was the righteousnesse of the world . So then our faith and hope was begun in Christs death , but was finished in his life , he was the Author of it , by enduring the crosse , and hee was the finisher of it , by sitting downe on the right hand of the throne of God , Heb. 12.2 . The Apostle summes up all together . It is God that justifieth , who is hee that condemneth ? It is Christ that died , yea rather that is risen againe , who is even at the right hand of God , who also maketh intercession for us , Rom. 8.33 , 34. Now then to shew more distinctly the nature and excellencie of Christs Intercession : It consisteth in these particulars : First , his appearance , or the presenting of his person in our nature and in his owne , as a publick person , a mediator , a sponsor and a pledge for us ; as Iuda was both a mediator to request , and a suretie to engage himselfe to beare the blame for ever with his Father for his brother Benjamin , Gen. 43.8 , 9. And Paul for Onesimus , a Mediator , I beseech thee for my Sonne Onesimus , Phil. v. 9 , 10. And a sponsor , If hee hath wronged thee , or oweth the ought , put that on mine account , I will repay it , v. 18 , 19. So Christ is both a mediator and surety for us , Heb. 7.22.8.6 . Secondly , the presenting of his merits as a publike satisfaction for the debt of sinne , and as a publike price for the purchase of Glo●y ; for the Iustice of God was not to be intreated or pacified without a satisfaction ; and therefore where Christ is called an Advocate , hee is called a Propitiation too , 1 Ioh. 2.2 . Because hee doth not intercede for us , but in the right and vertue of the price which hee payed . For the Lord spared not his Sonne , but delivered him up for us all , Rom. 8.32 . Hee dealt in the full rigour of his Iustice with him . Thirdly , in the name of his person , and for the vigour and vertue of his merits , there is a presenting of his Desires , his will , his request , and interpellation for us , and so applying both unto us . Father , I will that they also whom thou hast given mee , be with me where I am , &c. Ioh. 17.24 . Fourthly , to all this doth answere the consent of the Father , in whose bosome hee is , who heareth him alwayes , Ioh. 11.42 . And in whom he is well pleased , Math. 17.5 . Who called him to this office of being as it were Master of Requests in the behalfe of his Church , and promised to heare him in his petitions , Ask of mee , and I will give thee , &c. Psal. 2.8 . Thus as once when Aeschylus , the Tragedian was accused in Ar●opago for impiety , his brother Amynias stood out as his Advocate , using no other plea but this , hee opened his garments and shewed them cubitum sine manu , how hee had lost his hand in the service of the state , and so vindicated his brother : or as Zaleucus , when hee put out one of his owne eyes for his Sonne who had been deprehended in adulterie , delivered him from halfe the punishment which himselfe had decreed against that sinne : or , to come neerer , as when the hand steales , if the back bee scourged , the tongue may , in matters that are not capitall , intercede for a dismission : so Christ when hee suffered for us ( which hee might more justly doe than any one man can for another , because hee was by divine preordination , and command , and by his owne power , more Lord of his owne life , than any other man is of his , Ioh. 10.18 . 1 Cor. 6.19 . ) may justly in the vertue of those his sufferings intercede in our behalfe for all that , which those his sufferings did deserve , either for the expiation of sinne , or for the purchase of salvation . In which sense the Apostle saith , that the bloud of Christ is a speaking or interceding Bloud , Heb. 12.24 . By all which wee may observe the impiety of the Popish Doctrine , which distinguisheth between Mediators of Redemption , and Mediatores of Intercession , affirming that though the Saints are not redeemers of the world , yet they are ( as the courtiers of heaven ) Mediators of Intercession for us , and so may bee sought unto by us . To which I answer , that wee must distinguish of interceding , or praying for another . There is one private , and another publike , ( which some learned men have observed in Christs owne Prayers : ) or praying out of Charitie , and out of Iustice or Office : or thirdly , praying out of Humilitie , with feare and trembling , or out of Authoritie , which is not properly Prayer , ( for Prayer in its strictest sense is a proposing of requests for things unmerited , which wee expect ex vi promissi out of Gods gratious promise , and not ex vi pretii , out of any price or purchase ; ) but the presenting of the will and good pleasure of Christ to his Father , that hee may thereunto put his seale and consent , the desiring of a thing so , as that hee hath withall a right joyntly of bestowing it , who doth desire it . That the Saints in heaven , and the blessed Angels doe pray for the State of the Church militant , as well as rejoyce at their conversion , in as much as charity remaineth after this life , seemeth to bee granted by Cyprian , and Hierom , neither know I any danger in so affirming if rightly understood . But if so , they doe it onely ex charitate ut fratres , not ex officio ut mediatores . Out of a habit of charity to the generall condition of the Church ( for it reacheth not to particular men ) not out of an office of mediation , as if they were set up for publike persons , appointed not onely to pray for the Church in generall , but to present the prayers of particular men to God in their behalfe . To bee such a mediator belongs onely to Christ , because True intercession ( as it is a publike , and authoritative act ) is founded upon the satisfactory merits of the person interceding . Hee cannot bee a right Advocate , who is not a propitiation too . And therefore the Papists are faine to venture so farre as to affirme that the intercession of the Saints with God for us is grounded upon the vertue of their owne merits . Wee pray the Saints to intercede for us , that is , that wee may enjoy the suffrage of their merits . But this is a very wicked Doctrine . First , because it shareth the Glory of Christ , and communicateth it to others . Secondly , because it communicateth Gods worship to others . Thirdly , because under pretence of modesty and humility ; it bringeth in a cursed boldnesse to denie the faith , and driveth children from their Father unto servants , expressely therein gainsaying the Apostle , who biddeth us make our requests knowne to God , Phil. 4.6 . And assureth us that by Christ wee have boldnesse so to doe , Heb. 10.19 . and free accesse allowed us by the Spirit , Eph. 2.18 . whereas one chiefe reason of turning to the Saints and Angels is because sinfull men must not dare to present themselves or their services unto God in their owne persons , but by the helpe of those Saints that are in more favour with God , and with whom they may bee bolder . Now from this Doctrine of Christs intercession many and great are the benefits which come unto the Church of God. As first , our fellowship with the Father and his Sonne ; I pray for these , that as thou Father art in mee and I in thee , they also may bee one in us , Ioh. 17.21 . Secondly , the gift of the Holy Ghost , I will pray the Father , and hee shall give you another comforter , that hee may abide with you for ever , even the Spirit of truth , Ioh. 14.16 , 17. all the comforts , and workings of the Spirit in our hearts , which wee enjoy are fruits of the intercession of Christ. Thirdly , protection against all our spirituall enemies . Who is he that condemneth ? it is Christ that died , yea rather that is risen againe , who is even at the right hand of God , who also maketh intercession for us , Rom. 8.34 . I pray that thou wouldst keepe them from the evill , Ioh. 17.15 . But are not the faithfull subject to evils , corruptions , and temptations still ? how then is that part of the intercession of Christ made good unto us ? for understanding hereof wee must know that the intercession of Christ is available to a faithfull man presently ; but yet in a manner suteable and convenient to the present estate and condition of the Church , so that there may bee left roome for another life , and therefore wee must not conceive all presently done . As the Sunne shineth on the Moone by leasurely degrees , till shee come to her full light ; or as if the King grant a pardon to bee drawen ; though the grant bee of the whole thing at once , yet it cannot bee written and sealed but word after word , and line after line , and action after action : so the grant of our holinesse is made unto Christ at first , but in the execution thereof , there is line upon line precept upon precept , here a little , and there a little ; such an order by Christ observed in the distribution of his Spirit and grace , as is most suteable to a life of faith , and to the hope wee have of a better Kingdome . I have prayed for thee that thy faith faile not , saith Christ unto Peter , yet wee see it did shake and totter , non rogavit ut ne deficeret , sed ut ne prorsus deficeret , the Prayer was not that there might be no failing at all , but that it might not utterly , and totally faile . Fourthly , the assurance of our sitting in heavenly places . His sitting in heavenly places hath raised us up together and made sit with him , Eph. 2.6 . First , because he sitteth there in our flesh . Secondly , because hee sitteth there in our behalfe . Thirdly , because hee sitteth there as our Center , Col. 3.1 , 2. And so is neere unto us , natura , officio & spiritu , by the unity of the same nature with us ; by the quality of his office or Sponsorship for us ; and by the Communion and fellowship of his Spirit . Fifthly , Strength against our sins : for from his Priesthood in heaven , which is his Intercession ; the Apostle inferres the writing of the Law in our hearts , Hebr. 8.4.6.9 , 10. Sixthly , the sanctification of our services : of which the Leviticall Priests were a type , who were to beare the iniquity of the holy things of the children of Israel , that they might be accepted , Exod. 28.38 . He is the Angell of the Covenant , who hath a golden Censer , to offer up the prayers of the Saints , Revel . 8.3 . There is a three-fold evill in man ; First , an Evill of state or condition under the guilt of sinne . Secondly , an Evill of nature , under the corruption of sinne , and under the indisposition and ineptitude of all our faculties unto good . Thirdly , an Evill in all our services , by the adherencie of sin , for that which toucheth an uncleane thing , is made uncleane , and the best wine mixed with water , will lose much of its strength and native spirits . Now Christ by his righteousnesse and merits justifieth our persons from the guilt of sinne ; and by his grace and Spirit doth in measure purifie our faculties , and cure them of that corruption of sin which cleaves unto them . And lastly , by his incense and intercession doth cleanse our services , from the noysomenesse and adherencie of sinne , so that in them the Lord smelleth a sweet savour ; and so the Apostle calleth the contributions of the Saints towards his necessities , an odour of a sweet smell , a sacrifice acceptable , and well pleasing unto God , Phil. 4.18 . Gen. 8.21 . And this is a benefit which runneth through the whole life of a Christian ; all the ordinary workes of our calling ( being parts of our service unto God , for in them we worke as servants to the same Master ) are unto us sanctified , and to the Father made acceptable by the intercession of his Sonne , who hath made us Priests , to offer all our sacrifices with acceptance upon this Altar , Revel . 1.6 . 1 Pet. 2.5 . Esay●56 ●56 . 7 . Seventhly , the Inward interpellation of the soule it selfe for it selfe , which is , as it were , the eccho of Christs intercession in our hearts : The Spirit maketh intercession for us with groanes which cannot be uttered , Rom. 8.26 . The same Spirit groaneth in us , and more fully and distinctly by Christ prayeth for us . These things I speake in the world , saith our Saviour , that they might have my joy fulfilled in themselves , Ioh. 17.13 . that is , as I conceive , I have made this prayer in the world , and left a record and patterne of it in the Church , that they feeling the same heavenly desires kindled in their owne hearts , may bee comforted in the workings of that Spirit of prayer in them , which testifieth to their soules the qualitie of that intercession which I shall make for them in heaven . Eighthly , Patience and unweariednesse in Gods service : Let us runne with patience the race that is set before us , looking unto Jesus the Authour and finisher of our faith , who for the joy that was set before him , endured the Crosse , despising the shame , and is sate downe at the right hand of the Throne of God , Heb. 12.1 , 2 , 3. Lastly , Confidence in our approches to the throne of Grace : Seeing then that we have a great high Priest that is passed into the heavens , Iesus the Sonne of God , let us hold fast our profession , and come boldly unto the throne of Grace , Heb. 4.14 . — 16. And againe , This man after hee had offered one Sacrifice for sinnes for ever , sate downe on the right hand of God , from hence-forth expecting till his enemies be made his foot-stoole : from whence the Apostle inferreth , Having therefore boldnesse to enter into the Holiest by the bloud of Iesus ; and having an high Priest over the house of God , Let us draw neere with a true heart , in full assurance of faith , &c. Heb. 10.12 — 23. And all these things are certaine to us in the vertue of this Intercession of Christ : First , because the Father heareth him , and answereth him , Ioh. 11.42.12.28 . and appointed him to this office , Heb. 5.4 , 5. Secondly , because the Father loveth us ; I say not unto you that I will pray the Father for you , for the Father himselfe loveth you , because you have loved me , &c. Ioh. 16.26 , 27. Thirdly , because as Christ hath a Prayer to intercede for us , so hath hee also a Power to conferre that upon us for which he intercedeth . I will pray the Father , and he shall give you another Comforter , Ioh. 14.16 . If I goe not away , the Comforter will not come unto you , but if I depart , I will send him unto you , Ioh. 16.7 . That which Christ by his prayer obtained for us , by his power hee conferreth upon us ; and therefore in the Psalme he is said to Receive gifts for men , noting the fruit of his intercession , Psal. 68.18 . and in the Apostle , to give gifts unto men , noting the power and fulnesse of his person , Ephes. 4.8 . Having received of the Father the promise of the Holy Ghost , he hath shed forth this which you now see and heare , Act. 2.33 . Thus great , and thus certaine are the benefits which come unto the Church from the Intercession of Christ. The fourth thing inquired into about the Priesthood of Christ , was , what is the Vertue , and fruits thereof , and they may be all comprized in two general words : there is Solutio de●its ▪ the paiment of our debt , and Redundantia meriti , an overplus , and redundancie of merit . Satisfaction , whereby we are redeemed from under the Law ; and an Acquisition , or purchase of an inheritance and priviledges for us . The obedience of Christ hath a double relation in it , there is , first , Ratio legalis justitiae , the relation of a legall righteousnesse ; as it beares exact and compleat conformitie to the Law , will , and decree of his Father . Secondly , there is ratio superlegalis meriti , the relation of a merit over and beyond the Law ; for though it were nostrum debitum , that which we did necessarily owe , yet it was su●m indebitum , that which of himselfe he was not bound unto , but by voluntary susception , and covenant with his Father , for it was the bloud and obedience of God himselfe . Here then first is to be considered his payment of that debt which we did owe unto God , in which respect he is said to Beare our sinnes . To beare sinne , is to have the burden of the guilt of sin and malediction of the Law to lye upon a man ; so it is said , he that troubleth you , shall beare his judgement , Gal. 5.10 . The sonne shall not beare the iniquity of the father , neither shal the father beare the iniquity of the sonne ; the wickednesse of the wicked shal be upon him , Ezek. 18.20 . So wrath is said to Abide on a man , Ioh. 3.36 . and sin is said to be retained , or held in its place , Ioh. 20.23 . So Christ is said to beare our sinnes in his body on the tree , 1 Pet. 2.24 . Esay 53.4.6 . and by so bearing them , hee tooke them off from us , cancel'd the obligations of the Law against us , and did all whatsoever was requisite to satisfie an offended Justice , for hee fulfilled the Law , which was our debt of service . It becommeth us to fulfill all righteousnesse , Matth. 3.15 . and he endured the Crosse , and curse , the bloudy agonie , and ignominie of that death which was the debt of suffering , Heb. 12.2 . and the covenant betweene him and his Father was , that all that , should be done by him as our Head and surety , and so he was to taste death for every man , Heb. 2.9 . Rom. 5.8 . * So there is a Commutation allowed , that he should be in our stead , as it were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his soule a sacrifice , and his life a price , and his death a conquest of ours , and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Tim. 2.6 . A price or ransome for all those in whose place he was made sin , and a curse , 2 Cor. 5.21 . Gal. 3.13 . Though he had not any Demerit or proper guilt of sinne upon him , which is a Deserving of punishment ( for that ever growes out of sin either personally inherent , or at least naturally imputed , by reason that he to whom it is accounted , was seminally and naturally contained in the loines of him from whom it is on him derived ) yet he had the guilt of sin so far as it notes an obligation and subjection unto punishment , as hee was our surety , and so in sensu forensi , in the sight of Gods court of justice , one with us , who had deserved punishment , imputed unto him . The fruit which redounds to us hereby , is the expiation or remission of our sinnes by the imputing of his righteousnesse unto us . This is my bloud of the new Testament which is shed for many for the remission of sins , Mat. 26.28 . In whom we have redemption through his bloud , the forgivenesse of sinnes , according to the riches of his glory , Ephes. 1.7 . Heb. 8.12 . And this must needs be a wonderfull mercy , to have so many thousand talents forgiven us , such an infinite weight taken off from our consciences , the penaltie and curse of so many sinnes removed from us : our naturall condition is to be an heire of everlasting vengeance , the object of Gods hatred and firy indignation , exiles from the presence of his glory , vessels fit and full of misery , written within and without with curses , to be miserable , to be all over miserable , to be without strength in our selves , to be without pity from other , to be without hope from God , to be without end of cursednesse ; this is the condition of a sinner , and from all this doth the mercy of God deliver us . The manner whereby the satisfaction of Christ becomes profitable unto us , unto the remission of sinne and righteousnesse , is by Imputation , Rom. 4.3.5.8.5.19 . No man is able to stand before Gods justice , for hee is a consuming fire , Heb. 12.29 . No flesh can be righteous if he enter into judgement . He is of purer eyes than to behold iniquity , Hab. 1.13 . for his eyes are not eyes of flesh , Iob 10.4 . Now all the world is guilty before God , and commeth short of his glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it lieth in mischiefe , 1 Ioh. 5.19 . and therefore must be justified by a forren righteousnesse , and that equall to the justice offended , which is the righteousnesse of God unto us gratiously imputed . Wee are justified freely by his grace , through the ●edemption that is in Jesus Christ , Rom. 3.19 — 24. To open this point of Iustification by imputed righteousnesse : We must note that two things are pre-required to denominate a man a righteous man. First , there must be extant a righteousnesse which is apt and able to justifie . Secondly , there must be a right and propriety to it , wherby it commeth to passe that it doth actually justifie . We must then first inquire what the righteousnesse is whereby a man may be justified . Righteousnesse consisteth in a relation of rectitude and conformitie . God made man upright , but they have sought out many inventions , and turned into many crooked diverticles of their owne , Eccles . 7.29 . Deut. 32.5 . A wicked man loveth crooked wayes , to wander up and downe in his owne course , Ier. 31.22 . Hos. 4.16 . whereas a righteous man loveth strait wayes , Heb. 12.13 . Psal. 5.8 . because righteousnesse consisteth in rectitude : and this presupposeth some Rule , unto which this conformitie must referre . The primitive and originall prototype , or Rule of holinesse , is the righteousnesse of God himselfe , so farre-forth as his Image is communicable to the creature , or at least so farre forth as it was at the first implanted in man : Be yee perfect , as your father which is in heaven is perfect , Matth. 5.48 . It is not meant of his infinite perfection , ( for it was the sin of Adam to aime at being as God , in absolutenesse and independent excellencie ) but of that perfection of his , which is in the Word , set forth unto us for an Image and patterne whereunto to conforme our selves . Therefore the secondary rule of righteousnesse , or rather the same rule unto us revealed , is the Law of God written in his Word , in the which Gods holinesse , so farre as it is our example , exhibiteth it selfe to the soule , as the Sun doth communicate its light thorow the beame which conveyes it . Now in the Law there are two things ; one principall , Obedience ; the other secondary , Malediction , upon supposition of disobedience : Cursed is every one that continueth not in all things which are written in the booke of the Law to doe them , Gal. 3.10 . So then , upon supposition of the sinne of man , two things are required unto Iustification , the expiation of sin , by suffering the curse , and the fulfilling of righteousnesse de novo , againe . Man created might have beene justified by obedience onely , but man lapsed cannot otherwise appeare righteous in Gods sight , but by a double obedience , the one passive , for the satisfaction of his vindicative justice , as wee are his prisoners ; the other active , in proportion to his remunerative justice , as we are his creatures . But besides this that there must be a r●ghteousnesse extant , there is required in the person to be justified or denominated thereby a propriety thereunto , that it may be His righteousnesse , Ier. 33.16 . Now there may be a two-fold proprietie to righteousnesse , according to a two-fold manner of unitie . ( Vnitas enim praestantis est fundamentum proprietatis ad officium praestitum ) First , there is a personall and individuall unity , whereby a man is unus in se , one in and by himselfe , and so hath proprietie to a dutie performed , because it is performed in his owne person , and by himselfe alone . Secondly , there is a common unity , whereby a man is unus cum alio , one with another , or whereby many are unum in aliquo primo , one in and with some other thing which is the fountaine and originall of them all . And this is the ground of Righteousnesse imputed ; for in the Law a man is justified by performing intire obedience in his owne person , for the Law requireth righteousnesse to be performed by a created and implanted strength , and doth not put , suppose , or indulge any common principle thereof out of a mans selfe : Therefore legall righteousnesse is most properly called Our owne righteousnesse , and is set in opposition to the righteousnesse of God , or that which is by grace imputed , Rom. 10.3 . Phil. 3.8 , 9. Wee see then that in this matter of imputation either of sinne or righteousnesse , for the cleering of God from any injustice or partiality in his proceedings , there must ever bee some unity or other betweene the parties , he whose fact is imputed , and the other to whom it is imputed : It would be prodigious and against reason to conceive that the fall of Angels should be imputed unto men , becau●e men had no unity in condition either of nature , or covenant with the Angels , as we have in both with Adam . This common unity is two-fold , either naturall , as betweene us and Adam , in whom we were seminally contained , and originally represented ; for otherwise than in and with Adam there could at the beginning be no covenant made with mankinde , which should ex aequo reach unto all particular persons in all ages and places of the world : Or Voluntary , as betweene a man and his suretie , who , in conspectu fori , are but as one person . And this must be mutuall , the one party undertaking to doe for the other , and the other yeelding and consenting thereunto ; as betweene us and Christ , for Christ voluntarily undertooke for us , and we by the Spirit of Christ are perswaded and made willing to consent , and by faith to cast our sins upon Christ , and to lay hold on him . And besides the will of the parties who are , the one by default , the other by compassion and suretiship engaged in the debt ; there is required the will and consent of the Iudge , to whom the debt is due , and to whom it belongeth in the right of his jurisdiction , to appoint such a forme of proceeding for the recovery of his right , as may stand best with the honour of his person , and the satisfaction of his justice , who if he would , might in rigour have refused any surety , and have exacted the whole debt of those very persons by whose onely default it grew . And thus it comes to passe that by grace we have fellowship with the second Adam , as by nature with the first , 1 Cor. 15.45 — 48. So then betweene Christ and us there must be an unity , or else there can be no imputation . And therefore it is that we are said to be justified by faith , and that faith is imputed for righteousnesse , Rom. 4.5 . not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , the act of beleeving , as if that were , in se , accounted righteousnesse , as it is a worke proceeding from us by grace ; because it is Vinculum and instrumentum unionis , the bond of union betweene us and Christ , and by that meanes makes way to the imputation of Christs righteousnesse unto us . Therefore we are said to be buried , and crucified in and with Christ , by the vertue of faith concorporating Christ and a Christian together , and communicating the fellowship of his sufferings and resurrection , Rom. 6.6 . Gal. 6.14 . Ephes. 3.17 . Phil. 3.10 . If I be lifted up , saith our Saviour , I will draw all men after me ; crucem conscendit , & me illuc adduxit , when Christ hanged on the crosse , we in a sort were there too . As in Adam we were all in Paradise , by a naturall and seminall vertue ; so in Christ by a spiritual vertue , wherby in due time faith was to be begotten in us , and so we to have an actuall being of grace from him , as after our reall existence we have an actuall being of nature from Adam . Thus wee see that Christ did for us fulfill all righteousnesse , by his passive meriting and making satisfaction unto the remission of sinnes . By his active , covering our inabilities , and doing that in perfection for us , which we could not doe for our selves . First , he suffered our punishment , he was wounded for our transgression , he was bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes we are healed , Esay 53.5 . If it be here objected , that an innocent person ought not to suffer for a nocent , for guilt is inseparable from sinne ; The son shall not beare the iniquitie of his father , neither shall the father beare the iniquitie of the sonne , the soule that sinneth the same shall die , Ezek. 18.20 . For the cleering of this objection , we must note that there is a two-fold manner of guilt ( as I before touched ) either such as growes out of sinne inherent , which is the deserving of punishment , as it is in us : or such as growes out of sinne imputed , and that not by reason of union naturall , as the guilt of Adams sinne is imputed unto us ( which manner of imputation is likewise funda●entum demeriti , and causeth us to deserve punishment ) but voluntary by way of vadimony and susception . And so guilt is onely a free and willing obnoxiousnesse unto that punishment which another hath deserved . Amongst sinfull men it is true that the sonne shall not beare the punishment of the fathers sinne : first , because he is altogether personally distinct . Secondly , because he is not appointed so to doe , as Christ was , Ioh. 10.18 . Thirdly , because hee is not able to beare them , so as to take them off from his father as Christ did ours : He was himselfe able to stand under our punishment without sinking , and was able by suffering them , to take them off from us , because his person was answerable in dignitie , and therefore ( by the grace of God , and the act of his Divine jurisdiction in ordering the way to his owne satisfaction ) equivalent in justice unto all ours . Fourthly , because he hath alreadie too many of his owne to beare . But yet , if the wil of the son goe along with the father in●sinning , it is not strange , nor unusuall for him to suffer for his fathers and his owne sin together , as for the continuation of the same offence ; because , though hee doe not will the punishment , ( as Christ did ours ) yet imitating and continuing the sin , there is Volitum in causa , for the punishment too . Now for an answer and resolution of the question , whether an innocent person may suffer for a nocent , wee must note first that God out of his Dominion over all things , may cast paines upon an innocent person , as it is manifest he did upon Christ : And what ground of complaint could any creature have against God , if he should have created it in fire , and made the place of its habitation the instrument of its paine ? Doe not wee our selves without cruelty upon many occasions put creatures that have not offended us unto paine ? Secondly , it is not universally against equity for one to suffer the punishment of anothers sinne : we see the infants of Sodome , Babylon , Aegypt , of Corah , Dathan , and Abiram , were involved in the punishment of those sinnes of which themselves were not guilty : The Lord reserveth to himselfe the punishment of the fathers on the children , hee punished the sinnes of three hundred and ninety yeares all together , Ezek. 4.2.5 . C ham committed the sinne , and yet Canaan was cursed for it . Gen. 9.22.25 . The sinne was Gehezies alone , and yet the leprosie cleaved not to him onely but to his posterity . 2 King. 5.27 . The sinne of crucifying Christ was the Jewes in that age alone , and yet wrath is come upon them to the uttermost even unto this day . Matth. 27.25 . 1 Thes. 2.16 . Achan trespassed alone , but he perished not alone but his sonnes , and his daughters , and all that he had with him . Iosh. 7.24 . 1 King. 21.21 . Iudg. 9.56 . 1 King. 2.33 . Ierem. 22.30 . Thirdly , the equity hereof in the case of Christ doth herein plainely appeare , when all parties are glorified , and all parties are willing and well pleased , there is no injury done unto any : and in this , the case is so ; first , All parties are glorified , the Father is glorified in the obedience of his Sonne . I have both glorified my name , and I will glorifie it againe , Ioh. 12.27 , 28. I have glorified thee on earth , I have finished the worke which thou gavest me to doe , Ioh. 17.4 . The Sonne is glorified , Thou madest him a little lower than the Angels , and crownedst him with glory and honour , Heb. 2.7 . Ioh. 17.5 . and the sinner is glorified , I will that where I am they may be also , that they may behold my glory , &c. Ioh. 17.24 . secondly , All parties are willing ; first , the Father is willing , for by his Ordination he appointed Christ to it , Act. 4.27 , 28. by his love and tender Compassion he bestowed Christ upon us , Ioh. 3.16 . by his Divine Acceptation hee rested well pleased in it , Matth. 17.5 . in one word by his wonderfull Wisedome he fitted it to the manifestation of his glory and mercy , to the reconciliation of him and his creature , and to the exaltation of his Sonne : secondly , the Sonne is willing , hee chearfully submitted unto it , Heb. 10.9 . and freely loved us and gave himselfe unto us , Gal. 2.20 . thirdly , the sinner is willing , and accepteth and relieth upon it , as wee have seene at large before in the third verse , so that there can bee no injury done to any party , where all are willing , and where all are glorified . Fourthly , that an innocent person may thus in Iustice and equity suffer for a nocent , there is required ( besides these acts of ordination in the supreme , of submission in the surety , and of consent in the delinquent ) first , an intimate and neere conjunction in him that suffereth with those that should have suffered . Severall unions and conjunctions there are , as Politike between the members and subjects in a state , and * thus is a commonwealth universally sinfull , a few righteous men may as parts of that sinfull society be justly subject to those temporary evils which the sinnes of the society have contracted , and the people may justly suffer for the sinnes of the Princes , 2 Sam. 24.17 . and hee for theirs , 1 Sam. 12.25 . secondly , Naturall , as betweene parents and children , so the Lord visited the sinnes of Dathan upon his little ones , Numb . 16.27.33 . thirdly , Mysticall as betweene man and wife , so the Lord punished the sinnes of Amaziah the priest of Bethel by giving over his wife unto whoredome , Amos 7.17 . and wee see in many cases the husband is liable to be charged and censured for the exorbitancies of his wife ; fourthly , Stipulatory and by consent , as in the case of fidejussores or obsides , who are punished for the sinnes of others whom they represent , and in whose place they stand as a caution and muniment against injuries which might be feared , as we see in the parable of the prisoner committed to the custody of another person , 1 King. 20 . 39-42 . fifthly , Possessory as betweene a man and his goods , and so wee finde that a man was to offer no beast for a sinne offering but that which was his owne , Levit. 5.6 , 7. Now in all these respects there was in some manner conjunction betweene us and Christ , He conversed amongst men , and was a member of that Tribe and society amongst whom he lived , and therefore was together with them under that Romane yoke which was then upon the people , and in that relation paid tribute unto Caesar : hee had the nature and seed of man and so was subject to all humane and naturall infirmities without sinne : Hee was mystically married unto his Church , and therefore was answerable for the debts and misdemeanours of the Church . He entred into covenant , and became suretie for man , and therefore was liable to mans engagements . Lastly , hee became the possession , in some sort , of his Church : whence it is that we are said to receive him , and to have him , 1 Ioh. 5.12 . not by way of Dominion ( for so we are his , 1 Cor. 6.19 . ) but by way of communion and propriety ; and therefore though wee cannot offer him up unto God in sacrifice for our sinnes , yet we may in our faith and prayers shew him unto his Father , and hold him up as our owne armour and fence against the wrath of God , Rom. 13.14 . Secondly , there is required in the innocent person suffering , that he have a free and full dominion over that from which hee parteth , in his suffering for another . As in suretiship , a man hath free dominion over his money , and therefore in that respect he may engage himselfe to pay another mans debt ; but he hath not a free dominion over himselfe or his owne life , and therefore he may not part with a member of his owne in commutation for anothers , ( as Zaleucus did for his sonne ) nor be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to lay downe his owne life for the delivering of another from death , except in such cases as the Word of God limiteth and alloweth . But Christ was Lord of his owne life , and had therefore power to lay it downe and to take it up . And this power he had ( though he were in all points subject to the Law as we are ) not solely by vertue of the hypostaticall union , which did not for the time exempt him from any of the obligations of the Law , but by vertue of a particular command , constitution , and designation to that service of laying downe his life . This commandement have I received of my Father , Ioh. 10.18 . Lastly , it is required that this Power be ample enough to breake thorow the sufferings he undertaketh , and to re-assume his life , and former condition againe . I have power to lay it downe , and I have power to take it up . So then the summe of all is this ; by the most just , wise , and mercifull will of God , by his owne most obedient and voluntary susception , Christ Jesus , being one with us in a manifold and most secret union , and having full power to lay downe , and to take up his life againe by speciall command and allowance of his Father given him , did most justly , without injury to himselfe , or dishonour to , or injustice in his Father , suffer the punishment of their sinnes , with whom he had so neere an union , and who could not themselves have suffred them with obedience in their owne persons , or with so much glory to Gods justice , mercy and wisdome . If it be here againe objected , that sin in the Scripture is said to be pardoned , which seems contrary to this payment and satisfaction . To answer this , wee must note , first , that in the rigour of the Law , N●xa seq●itur caput , the delinquent himselfe is in person to suffer the penaltie denounced , for the Law is , In the day that Thou eatest thou shalt dye ; and the soule that sinneth it shall die . Every man shall beare his owne burthen , Gal. 6.5 . So that the Law , as it stands in its owne rigour , doth not admit of any commutation , or substitution of one for another . Secondly , therefore , that another person suffering may procure a discharge to the person guilty , and be valide to free him , the will , consent and mercy of him to whom the infliction of the punishment belongeth must concurre , and his over-ruling power must dispence , though not with the substance of the Lawes demands , yet with the manner of execution , and with that rigour , which bindes wrath peremptorily upon the head onely of him that hath deserved it . So then wee see both these things doe sweetly concurre ; first , a precedent satisfaction by paying the debt ; and yet secondly , a true pardon and remission thereof to that partie which should have paid it , and out of mercy towards him , a dispencing with the rigor of that Law , which in strictnesse would not admit any other to pay it for him . Thus wee see how Christ hath suffered our punishment . Secondly , hee did all obedience , and fulfilled all actions of righteousnesse for us ; for such an high Priest became us who is holy , harmelesse , undefiled , separate from sinners , Heb. 7.26 . Hee came not into the world but for us , and therefore hee neither suffered , nor did any thing but for us . As the colour of the glasse is by the favor of the Sunne-beame shining through it made the color of the wall , not inherent in it , but relucent upon it , by an extrinsecall affection : so the righteousnesse of Christ by the favor of God is so imputed unto us , as that wee are quoad gratiosum Dei conspectum , righteous too . In which sense I understand those words , Hee hath not beheld iniquitie in Iacob , neither hath he seen perversenesse in Israel , Num. 23.21 . Though it is indeed in him , yet the Lord looketh on him as cloathed with the righteousnesse of Christ , and so is said not to see it , as the eye seeth the color of the glasse in the wall , and therefore cannot behold that other inherent color of its owne , which yet it knoweth to bee in it . Now of this Doctrine of Iustification by Christs righteousnesse imputed wee may make a double use . First , it may teach us that great dutie of selfe-deniall ; wee see no righteousnesse will justifie us but Christs , and his will not consist but with the deniall of our owne . And surely what-ever the professions of men in word may bee , there is not any one dutie in all Christian Religion of more difficultie than this , to trust Christ onely with our salvation . To doe holy duties of hearing , reading , praying , meditating , almesgiving , or any other actions of charity or devotion , and yet still to abhorre our selves and our workes , to esteeme our selves after wee have done all , unprofitable servants , and worthy of many st●ipes : to doe good things , and not to rest in them ; to owne the shame and dung of our solemne services : when we have done all the good workes wee can , to say with Nehemiah , Remember mee , ô my God , concerning this , and spare me according to the greatnesse of thy mercie , Nehem. 13.22 . and with David , To thee ô Lord , belongeth mercie , for thou renderest to every man according to his worke , Psal. 62.12 . It is thy mercy to reward us according to the uprightnesse of our workes , who mightest in judgement confound us for the imperfection of our workes . To give God the praise of our working , and to take to ourselves the shame of polluting his workes in us . There is no Doctrine so diametrally contrary to the merits of Christ , and the redemption of the world thereby , as justification by workes . No Papist in the world is or can bee more contentious for good workes than wee both in our Doctrine and in our prayers , and in our exhortations to the people . We say no faith justifieth us before God but a working faith , no man is righteous in the sight of men , nor to bee so esteemed , but by workes of holinesse ; without holinesse no man shall see God , hee that is Christs is zealous of good workes , purifieth himselfe even as hee is pure , and walketh as hee did in this world . Here onely is the difference ; we doe them , because they are our Dutie , and testifications of our love and thankfulnesse to Christ , and of the workings of his Spirit in our hearts ; but wee dare not trust in them , as that by which wee hope to stand or fall before the tribunall of Gods Iustice , because they are at best mingled with our corruptions , and therefore doe themselves stand in need of a high Priest to take off their iniquity . Wee know enough in Christ to depend on , we never can finde enough in our selves . And this confidence wee have , if God would ever have had us justified by workes , hee would have given us grace enough to fulfill the whole Law , and not have left a Prayer upon publike record for us every day to repeat , and to regulate all our owne Prayers by , forgive us our trespasses . For how dares that man say , I shall be justified by my workes , who must every day say , Lord forgive mee my sinnes , and bee mercifull unto mee a sinner . Nay though wee could fulfill the whole Law perfectly , yet from the guilt of sinnes formerly contracted wee could no other way bee justified , than by laying hold by faith on the satisfaction and sufferings of Christ. Secondly , it may teach us confidence against all sinnes , corruptions , and temptations . Who shall lay any thing to the charge of Gods elect ? It is God that justifieth , who is he that condemneth ? It is Christ that died , &c. Satan is the blackest enemie , and sinne is the worst thing hee can alleage against mee , or my soule is or can bee subject unto ; for Hell is not so evill as sinne . In as much as Hell is of Gods making , but sinne onely of mine . Hell is made against mee , but sinne is committed against God. Now I know Christ came to destroy the workes , and to answer the arguments and reasonings of the Devill . Thou canst not stand before God , saith Satan , for thou art a grievous sinner , and he is a devouring fire . But faith can answere , Christ is able both to cover and to cure my sinne , to make it vanish as a miste , and to put it as farre out of mine owne sight , as the East is from the West . But thou hast nothing to doe with Christ , thy sinnes are so many and so foule ; surely the bloud of Christ is more acceptable to my soule , and much more honourable and pretious in it selfe , when it covereth a multitude of sinnes . Paul was a persecutor , a Blasphemer , and injurious , the greatest of all sinners , and yet hee obtained mercy , that hee might be for a patterne of all long-suffering to those that should after beleeve in Christ. If I had as much sinne upon my soule as thou hast , yet faith could unlade them all upon Christ , & Christ could swallow them all up in his mercy . But thou hast still nothing to doe with him , because thou continuest in thy sinne . But doth hee not call mee , invite me , beseech mee , command me to come unto him ? If then I have a heart to answer his call , hee hath a hand to draw me to himselfe , though all the gates of Hell , and powers of darknesse , or sinnes of the world stood betweene . But thou obeyest not this call . True indeed and pittifull it is , that I am dull of hearing , and slow of following the voice of Christ , I want much faith : but yet Lord thou dost not use , to quench the smoaking flax , or to breake the bruized reed ; I beleeve , and thou art able to helpe mine unbeleefe . I am resolved to venture my soule upon thy mercy , to throw away all mine owne loading , and to cleave onely to this planck of salvation . But faith purifieth the heart , whereas thou art uncleane still . True indeed , and miserable man I am therefore , that the motions of sinne doe worke in my members . But yet Lord I hate every false heart ; I delight in thy Law with mine innerman , I doe that which I would not , but I consent to thy Law that it is good , I desire to know thy will , to feare thy name , & to follow thee whithersoever thou leadest mee . But these are but emptie velleities , the wishings and wouldings of an evill heart . Lord to me belongeth the shame of my failings , but to thee belongeth the glory of thy mercy and forgivenesse . Too true it is that I doe not all I should : but doe I allow my selfe in any thing that I should not ? doe I make use of mine infirmities to justifie my selfe by them , or shelter my selfe under them , or dispence with my selfe in them ? though I doe not the things I should , yet I love them , and delight in them , my heart , and Spirit , and all the desires of my soule are towards them ; I hate , abhorre , and fight with my selfe for not doing them . I am ashamed of mine infirmities , as the blemishes of my profession , I am weary of them , and groane under them as the burdens of my soule : I have no lust , but I am willing to know it , and when I know , to crucifie it . I heare of no further measure of grace , but I admire it , and hunger after it , and presse on to it . I can take Christ and affliction , Christ and persecution together . I can take Christ without the world , I can take Christ without my selfe . I have no unjust gaine , but I am ready to restore it . No time have I lost by earthly businesse from Gods service , but I am ready to redeeme it . I have followed no sinfull pleasure , but I am ready to abandon it , no evill company but I mightily abhorre it . I never sware an oath , but I can remember it with a bleeding conscience ; I never neglected a duty but I can recount it with revenge and indignation . I doe not in any man see the Image of Christ , but I love him the more dearly for it , and abhorre my selfe for being so much unlike it . I know , Satan , I shall speed never the worse with God , because I have thee for mine enemie . I know I shall speed much the better , because I have my selfe for mine enemie . Certainly hee that can take Christ offer'd , that can in all points admit him , as well to purifie as to justifie , as well to rule as save , as well his grace as his mercie , neede not feare all the powers of darknesse , nor all the armies of the foulest sinnes which Satan can charge his conscience withall . The second great vertue and fruit of the Priesthood of Christ was ex redundantia meriti , from the redundancy and overflowing of his merit . First , hee doth merit to have a Church ; for the very being of the Church is the effect of that great price which he payed ; therefore the Church is called a purchased people , 1 Pet. 2.9 . Ask of mee , and I will give thee the heathen for thine inheritance , Psal. 2.8 . when hee made his soule an offering for sinne , hee did by that meanes see his seed , and divide a portion with the great , Esai . 53.10 , 11 , 12. The delivering and selecting of the Saints out of this present evill world was the end of Christs Sacrifice , Gal. 1.4 . Secondly , hee did merit all such good things for the Church , as the great love of himselfe and his Father towards the Church did resolve to conferre upon it . They may I conceive be reduced to two heads : First , Immunitie from evill , whatsoever is left to bee removed after the payment of our debt , or taking off from us the guilt , and obligation unto punishment . Such are the Dominion of Sinne. Sinne shall not have dominion over you , Rom. 6.14 . The Law of the Spirit of Life in Christ Iesus , hath made mee free from the Law of Sinne and of Death , Rom. 8.2 . He that committeth sinne is the servant of sinne ; but if the Sonne shall make you free , you shall bee free indeed , Ioh. 8 . 34-36 . Hee that is borne of God doth not commit sinne , 1 Ioh. 3.9 . That is , he is not an artificer of sinne , one that maketh it his trade and profession , and therefore bringeth it to any perfection . Hee hath received a Spirit of Iudgement , that chaineth up his lusts , and a Spirit of burning , which worketh out his drosse , Esai . 4.4 . Mal. 3.2 , 3. Matth. 3.2 . Such is , The Vanity of our Minde , whereby wee are naturally unable to thinke , or to cherish a good thought , 2 Cor. 3.5 . Eph. 4.17 . The Ignorance , and hardnesse of our hearts , unable to perceive , or delight in any spirituall thing , Eph. 4.18 . Ioh. 1.5 . Luk. 24 , 25.45 . The Spirit of disobedience and habituall strangenesse and aversenesse from God , Eph. 4.18 . Iob 20.14 . Such are also all those slavish , affrightfull , and contumacious effects of the Law in terrifying the conscience , irritating the concupiscence , and compelling the froward heart to an unwilling and unwelcome conformitie . The Law is now made our counseller , a delight to the inner man , that which was a lion before , hath now food and sweetnesse in it . Secondly , Many Priviledges and dignities in the vertue of that principall and generall one , which is our unitie unto Christ ; from whence by the fellowship of his holy and quickning Spirit , wee have an unction which teacheth us his wayes , and his voyce , which sanctifieth our nature , by the participation of the divine nature , that is , by the renewing of Gods most holy and righteous Image in us . Which sanctifieth our Persons , that they may bee spirituall Kings and Priests . Kings , to order our owne thoughts , affections , desires , studies towards him , to fight with principalities , powers , corruptions , and spirituall enemies . Priests , to offer up our bodies , soules , prayers , thanksgivings , almes , spirituall services upon that Altar , which is before his mercy-seate , and to slay and mortifie our lusts and earthly members ; which sanctifieth all our actions , that they may bee services to him and his Church , acceptable to him , and profitable to others . Secondly , from this unity with him growes our adoption , which is another fruit of his Sacrifice . Hee was made of a woman , made under the Law , that wee might receive The Adoption of Sonnes , Gal. 4.5 . By which wee have free accesse to call upon God in the vertue of his Sacrifice , sure supplies in all our wants , because our heavenly Father knoweth all our needs , a most certaine inheritance , and salvation in hope ; for we are already saved by hope , Rom. 8.24 . and Christ is to us the Hope of Glory , Col. 1.27 . Lastly , there is from hence our exaltation , in our finall victory and resurrection , by the fellowship and vertue of his victory over death , as the first fruits of ours , 1 Cor. 15.20.49 . Phil. 3.21 . And in our complete salvation , being carried in our soules and bodies to be presented to himselfe without spot and blamelesse , Eph. 5.26 , 27. and to bee brought unto God , 1 Pet. 3.18 . Now to take all in one view , what a summe of mercy is here together . Remission of all sinnes , discharge of all debts , deliverance from all curses ; joy , peace , triumph , security , exaltation above all evils , enemies , or feares ; a peculiar , purchased , roiall seed , ( the gift of God the Father to his Sonne ) deliverance from the dominion and service of all sinne , vanity , ignorance , hardnesse , disobedience , bondage , coaction , terror ; sanctification of our persons , natures , lives , actions ; adoption , hope , victory , resurrection , salvation , glory . O what a price was that which procured it ? O what manner of persons ought we to bee for whom it was procured ? The fifth thing to be spoken of about the Priesthood of Christ I shall dispatch in one word , which is the Duty wee owe upon all this . First , then wee should not receive so great a grace in vaine , but by faith lay hold upon it , and make use of it . Let us feare , saith the Apostle , lest a promise being left us , of entring into his rest , any of you should seeme to come short of it ; for unto us was the Gospell preached as well as unto them : but the word preached did not profit them , not being mixed with faith in them that heard it , Heb. 4.1 , 2. God in Christ is but reconcileable unto us , One with us in his good will , and in his proclamation of peace . When two parties are at variance , there is no actuall peace without the mutuall consent of both againe ; till wee by faith give our consent , and actually turne unto God , and seeke his favor , and lay hold on the mercy which is set before us ; though God be one , in that hee sendeth a mediator , and maketh tender of reconcilement with us , yet this grace of his is to us in vaine , because wee continue his enemies still . The Sunne is set in the heavens for a publike light , yet it benefiteth none but those who open their eyes , to admit and make use of its light . A court of justice or equity is a publike sanctuary , yet it actually relieveth none but those that seek unto it . Christ is a publike and universall salvation , set up for all comers , and appliable to all particulars , Ioh. 3.16 . Hee is not willing that any should perish , but that all should come to repentance , 2 Pet. 3.9 . Hee tasted death for every man , Heb. 2.9 . But all this is not beneficiall unto life , but onely to those that receive him . Onely those that receive him are by these mercies of his made the Sonnes of God , Ioh. 1.12 . without faith they abide his enemies still . God in Christ publisheth himselfe a God of peace and unity towards us , Gal. 3.20 . And setteth forth Christ as an all-sufficient treasure of mercy to all that in the sense of their owne misery will fly unto him , Revel . 22.17 . But till men beleeve , and are thus willing to yeeld their owne consents , and to meete his reconciliation towards them , with theirs towards him , his wrath abideth upon them still ; for by beleeving onely he will have his sonnes death actually effectuall , though it were sufficient before . O therefore let us not venture to beare the wrath of God , the curse of sinne , the weight of the Law , upon our owne shoulders , when wee have so present a remedie , and so willing a friend at hand to ease us . Secondly , we should labour to feele the vertue of the Priesthood and Sacrifice of Christ working in us , purging our consciences from dead workes , renewing our nature , cleansing us from the power and pollution of sinne ; for when by the hand of faith , and the sweete operation of the Spirit wee are therewithall sprinkled , wee shall then make it all our study to hate , and to forbeare sinne , which squeezed out so pretious bloud , and wrung such bitter cries from so mercifull a high Priest ; to live no longer to our selves , that is , secundum hominem , as men , 1 Cor. 3.3 . Hos. 6.7 . After our owne lusts and wayes : but ( as men that are not their owne , but his that bought them , ) to live in his service , and to his glory , 1 Cor. 6.19 , 20 , 2 Cor. 5.14 . 1 Pet. 4.2 . All that wee can doe is too little to answere so great love . Love to emptie himselfe , to humble himselfe , to bee God in the flesh , to bee God on a Crosse , to take off from us the hatred , fury and vengeance of his Father , to restore us to our primitive purity & condition againe . Why should it be esteemed a needlesse thing to bee most rigorously conscionable , & exactly circumspect , in such a service as unto which wee are engaged with so infinite , and unsearchable bounty ? Hee payed our debt to the uttermost farthing , drunk every drop of our bitter Cup , and saved us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , throughly : why should not wee labour to performe his service , and to fulfill every one of his most sweete commands to the uttermost too ? Thirdly , wee should learne to walke before him with all reverence and feare , as men that have received a Kingdome which cannot bee moved , Heb. 12.28 . And with frequent consideration of the high Priest of our profession , that we may not in presumption of his mercy , harden our hearts , or depart from God , Heb. 3.1.8 . But in due remembrance of the end of his Sacrifice , which was to purchase to himselfe a peculiar people , be zealous of all good workes , Tit. 2.14 . Fourthly , we should learne confidence and boldnesse towards him , who is a great , a faithfull , and a mercifull high Priest ; this use the Apostle makes of it . Seeing we have a great high Priest-let us hold fast our profession-and come with boldnesse unto the throne of grace , Heb. 4.14 , 15 , 16. And againe , Having therefore boldnesse to enter into the holiest by the bloud of Iesus-and having an high Priest over the house of God , let us draw neere with a true heart , in full assurance of faith , &c. Heb. 10 . 19-22 . Fifthly , wee learne perseverance and stedfastnesse in our profession , because he is able to carry u● through and save us to the uttermost . This is that which indeed makes us partakers of Christ. Wee are made partakers of him , if wee hold the beginning of our confidence stedfast to the end , Heb. 3.14 . The considering of him , of his perseverance in finishing his owne worke , and our faith , and his power and ability to save us to the uttermost , will keepe us from fainting in our service and the profession we have taken , Heb. 12.2 , 3.10.23 . Sixthly , we have hereby accesse to present our prayers , and all our spirituall Sacrifices upon this Altar , sprinkled with the bloud of that great Sacrifice , and liberty to come unto God by him who liveth to make intercession for us , Heb. 7.25 . In him wee have accesse with confidence by faith , Eph. 3.12 . Therefore the Lord is said to have his eyes open to our Prayers , to hearken unto them , 1 Kings . 8.52 . Because hee first looketh upon our Persons in Christ , before hee receiveth or admitteth any of our services . Lastly , wee ought frequently to celebrate the memorie , and to commemorate the Benefits of this Sacrifice wherein God hath been so much glorified , and wee so wonderfully saved . Therefore the Lord hath of purpose instituted a sacred ordinance in his Church , in the roome of the Paschall Lambe , that as that was a prefiguration of Christs death expected , so this should to all ages of the Church bee a resemblance and commemoration of the same exhibited . So often as yee eate this Bread , and drinke this Cup , yee shew forth the Lords death till hee come , 1 Cor. 11.26 . For in the ordinances hee is crucified before our eyes , Gal. 3.1 . Therefore the Apostle more than once inferres from the consideration of this Sacrifice and office of Christ , our dutie of not forsaking the assemblies of the Saints , and of exhorting and provoking one another , Heb. 3.13.10.24 , 25. Now I proceed to the last thing mentioned in the words concerning the Priest-hood of Christ , and that is about the Order of it . Thou art a Priest [ for ever after the Order of Melchisedek . ] Secundum verbum , or secundum morem & rationem : the Apostle readeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the Order of Melchisedeks Priesthood . Of this Melchisedek , wee finde mention made but in two places onely of the whole Old Testament , and in both very briefly ; the first in the History of Abraham returning from the slaughter of the Kings , when Melchisedek , being the Priest of the most high God , brought forth bread and wine , and blessed him , Gen. 14.18 , 19 , 20. and the other in this place . And for this cause the things concerning him , and his Order are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hard to bee understood , Heb. 5.11 . It was so then , and so it would bee still , if S. Paul had not cleered the difficulties , and shewed wherin the Type and the Antitype did fully answere ; which hee hath largely done in Heb. 7. For understanding and cleering the particulars which are herein considerable , here are some questions which offer themselves . First , who Melchisedek was ? Secondly , what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Order ? Thirdly , why Christ was to bee a Priest after his Order , and not after Aarons ? Fourthly , why hee brought forth bread and wine ? Fifthly , what kinde of blessing it was with which hee blessed Abraham ? Sixthly , in what manner he received Tithes ? Lastly , in what sense hee was without Father , and without Mother , without beginning of dayes , or end of life ? First , for Melchisedek , who hee was , much hath been said by many men , and with much confidence . a Some hereticks of old affirmed that hee was the Holy Ghost . b Others that hee was an Angell . c Others that hee was Sem the Sonne of Noah . d Others that hee was a Canaanite , extraordinarily raised up by God to be a Priest of the Gentiles . e Others that hee was Christ himselfe , manifest by a speciall dispensation and priviledge unto Abraham in the flesh , who is said to have seen his day , and rejoyced , Ioh. 8.56 . Difference also there is about Salem , the place of which hee was King. Some take it for Ierusalem , as * Iosephus , and most of the ancients . Others for a citie in the halfe tribe of Manasse , within the River Iordan , where Hierom reports that some ●uines of the palace of Melchisedek were in his dayes conceived to remaine . Tedious I might be in insisting on this point who Melchisedek was . But when I finde the Holy Ghost purposely concealing his name , genealogie , beginning , ending , and descent , and that to speciall purpose ; I cannot but wonder that men should toile themselves in the darke to finde out that of which they have not the least ground of solide conjecture , and the inevidence whereof is expressely recorded , to make Melchisedek thereby the fitter type of Christs everlasting Priesthood . Secondly , what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is as much as the state , condition , or prescribed Rule of Melchisedek ; and that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , After the power of an endlesse life , Heb. 7.16 . Not by a corporeall unction , legall ceremony , or the intervening act of a humane ordination : but by a heavenly institution , and immediate unction of the Spirit of Life , by that extraordinary manner whereby hee was to bee both King and Priest unto God , as Melchisedek was . Thirdly , Why was hee not a Priest after the order of Aaron ? The Apostle giveth us an answere , Because the Law made nothing perfect , but was weake and unprofitable , and therefore was to bee abolished , and to give place to another Priesthood . Men were not to rest in it , but by it to bee led to him who was to abolish it , Heb. 7.11 , 12. as the morning-starre leadeth to the sunne , and at the rising thereof vanisheth . The ministery and promises of Christ were better than those of the Law ; and therefore his Priest-hood , which was the office of dispencing them , was to be more excellent likewise , Heb. 8 6. For when the Law and covenant were to bee abolished , the Priesthood in which they were established , was to die likewise . Fourthly , Why Melchisedek brought forth bread and wine ? The Papists , that they may have something to build the idolatry of their masse upon , make Melchisedek to Sacrifice bread and wine , as a Type of the Eucharist . I will not fall into so tedious a controversie , as no way tending to edification , and infinite litigations there have been between the parts already about it . In one word ; Wee grant that the Ancients doe frequently make it a Type of the Eucharist but onely by way of allusion , not of literall prediction , or strict prefiguration ; as that , out of Egypt have I called my Sonne , and in Rama was there a voyce heard , which were literally and historically true in another sense , are yet by way of allusion applied by the Evangelist unto the History of Christ , Matth. 2.15.18 . But wee may note ; first , it is not Sacrificavit , but Protulit , hee brought it forth , he did not offer it up . Secondly , he brought it forth to Abraham as a Prince to entertaine him after his conquest , as Iosephus , and from him Cajetan understand it ; not as a Priest to God. Thirdly , hee , if hee did offer , he offered bread and wine truely , these men , onely the lying shapes thereof , and not bread and wine it selfe which they say are transubstantiated into another thing . Fourthly , the Priest-hood of Melchisedek as Type , and of Christ as the substance , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Priesthood which could not passe unto any other either as successor or vicar to one or the other , and it was onely by divine and immediate unction ; but the Papists make themselves Priests by humane and ecclesiasticall ordination to offer that which they say Melchisedek offered ; and by that meanes most insolently make themselves either successors , or vicars , or sharers , and co-partners and workers together with him and his Antitype , Christ Iesus , in the offices of such a Priesthood as was totally uncommunicable , and intransient , Heb. 7.24 . and so most sacril●giously rob him of that honor which hee hath assumed to himselfe as his peculiar office . Fifthly , what kinde of blessing it was wherewith Melchisedek blessed Abraham ? To this I answer , that there is a twofold Benediction . The one Charitativa , o●t of love , and so any man may blesse another by way of euprecation or well wishing : The blessing of the Lord bee upon you , we blesse you in the name of the Lord , Psal. 129.8 . the other Autoritativa , as a King , a Priest , an extraordinary superiour and publike person , by a way of office , and to the purpose of effecting , and reall conveying the blessing it selfe desired : without all contradiction , saith the Apostle , the lesse is blessed of the greater , Hebr. 7.7 . and such was this of Melchisedek . Benedictio obsignans , a seale , assurance , and effectuall confirmation of the promise before made , Gen. 12.2 , 3. Sixthly , in what manner he received Tithes ? I answer with Calvin , that he had Ius decimarum , and received them as testifications of homage , duty , and obedience from Abraham ; for the Apostle useth it as argument to prove his greatnes above Abraham , which could be no argument in the case of pure gift . Since gifts , qu●tenus gifts , though they prove not a generall inferioritie in him that receives them , yet they prove that in that case there is something which may be imputed , and which deserves acknowledgement . But in this particular all the acknowledgements are from Abraham to Melchisedek . Besides , nothing was here by Abraham or Melchisedek done after an arbitrary manner , but Extraordinario spiritus afflatu & ex officio , on both sides , as learned Cameron hath observed . Lastly , in what sense hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. without father , mother , or genealogie ? I answer with Chrysostome , that it is not meant literally and strictly ; but onely the Scripture takes notice of him as an extraordinary man , without signifying his line , beginning , end , or race , ( as Tiberius said of Rufus , that he was Homo ex se natus ) that so he might be the fitter to typifie Christs person and excellencie in whom those things were really true , which are onely quoad nos , spoken of the type , of whose beginning , end , or parentage , wee neither have , nor can have any knowledge . These things thus premised , it will bee easie for you to preoccupate those observations , which grow betweene the Type and the Antitype , which therefore I will but cursorily propose . Note , first , that Christs Priesthood is such as did induce a kingdome with it , for Melchisedek was King of Salem , and Priest of the most high God. ] This , Saint Hierom , and from him Ambrose , report to have been meant by the order of Melchisedek , namely , Regale Sacerdotium , that Christ was to be a Royall Priest. By way of merit purchasing a kingdome of his Father , and by way of conquest recovering it to himselfe out of the hands of his enemies ; this mystery was obscurely intimated , in the marriages allowed between the regall and sacerdotall tribes of Iuda and Levi , which confusion was in the other Tribes interdicted , as I have before observed . Note , secondly , that Christ by offering up himselfe a Sacrifice unto God , is become unto his people a King of Righteousnesse , or the Lord our righteousnesse : in which sense he is called The Prince of life , Act. 3.15 . that is , he hath all power given him as a Prince , to quicken , and to justifie whom hee will , Ioh. 5.20 , 21. And this comes from his Sacrifice and perfect obedience to us imputed , and by us with faith implyed and apprehended ; for having fulfilled the righteousnesse of the Law , and justified himselfe by rising from the dead , he became , being thus made perfect , the Author of righteousnesse and salvation to us , Heb. 5.9 . We had in us a whole kingdome of sin , and therefore requisite there was in him that should justifie us a kingdome of Grace , and righteousnesse , That as sinne raigned unto death , even so might Grace through righteousnesse raigne unto eternall life by Iesus Christ our Lord , Rom. 5.21 . and therefore wee are said to be justified by the righteousnesse of God , Rom. 3.21 , 22. that is , such a righteousnesse as is ours by gift and grace , not by nature , Rom. 10.3 . and such a righteousnesse as God himse●fe did performe , though in the humane nature , in our behalfe , Act. 20.28 . Phil. 2.6 , 7 , 8. And this is the ground of all our comfort , the best direction in all our miseries and extremities whither to flie . A King is the greatest officer amongst men , and his honour and state is for the supply , defence , and honour of his people : He is Custos Tabularum , the Father , and the Keeper of the Lawes . If I want any of that justice and equity , of which his sacred Bosome is the publike treasure , I may freely beg it of him , because he is an Officer to dispence righteousnesse unto his subjects ; so also is Christ unto his Church . I finde my selfe in a miserable condition , condemned by the conscience of sinne , by the testimony of the Word , by the accusations of Satan , full of discomforts ; God is a God of justice , and all fire , my selfe a creature of sin , and all stubble ; Satan the accuser of the brethren , who labours to blow up the wrath of God against me . In this case what shall I doe ? Surely God hath set his King on Sion ; and he is a King that hath life and righteousnesse to give to mee ; that hath grace enough to quench all sin , and the envenomed darts of Satan , in whom there is erected a court of peace and mercy , whereunto to appeale from the severity of God , from the importunity of the Devill , and from the accusations and testimonies of our owne hearts . And indeed he had need be a King of righteousnesse that shall justifie men , for our justification is in the remission of our sins ; and to pardon sins , and dispence with Lawes is a regall dignitie ; and God taketh it as his owne high and peculiar prerogative , I , even I am he who blotteth out thine iniquity for mine owne sake , and will not remember thy sinnes , Esay 43.25 . No man , or Angell , or created power , no merit , no obedience , no rivers of oyle , nor mountaines of cattell , no prayers , teares , or torments , can wipe out the staines , or remove the guilt of any sinne , I onely , even I and none else can doe it . None but a Divine and Royall Power can subdue sinne , Mica 7.18 . And this is a ground of a second comfort , that being a King of righteousnesse he is rich in it , and hath treasures to bestow ; that as we have a kingdome , a treasure , and abundance of sin ; so we have a King that hath alwayes a residue of spirit and grace , that hath a most redundant righteousnesse from faith to faith , Rom. 1.17 . A mans faith can never over-grow the righteousnesse of our King. If we had all the faith that ever was in the world put into one man , all that could not over-claspe the righteousnesse of Christ , or be too bigge for it . As if a man had a thousand eyes , and they should one after another looke on the Sunne , yet still the light would be revealed from eye to eye ; or as if a man should goe up by ten thousand steps to the top of the highest mountaine , yet he could never over-looke all the earth , or fix his eye beyond all visible objects , but should still have more earth and heaven discovered unto him from step to step : so there is an immensitie in the righteousnesse and mercy of God , which cannot be exhausted by any sins , or overlooked , and comprehended by any faith of men . As God dot● 〈◊〉 and more reveale himselfe , and the righteousnesse of Christ unto the soule , so man maketh further progresses from faith to faith . And therefore wee should learne everlasting thankfulnesse unto this our King , that is pleased to bee unto us a Melchisedek , a Priest to satisfie his Fathers justice , and a Prince to bestow his owne . Note thirdly , Melchisedek was King of Salem , that is , of Peace . Here are two things to be noted , the Place , a Citie of the Canaanites , and the signification thereof , which is Peace : First then we must observe , that Christ is a King of Canaanites , of Gentiles , of those that lived in abominable lusts : Such were some of you , but you are washed , but you are sanctified , but you are justified in the name of the Lord Iesus , 1 Cor. 6.11 . Be a man never so sinfull or uncleane , he hath not enough to pose or non-plus the mercy and righteousnesse of Christ ; hee can bring reconciliation and peace amongst Jebusites themselves ; though our father were an Amorite , our mother an Hittite , though wee were Gentiles , estranged from God in our thoughts , lives , hopes , ends : though we had justified Sodome and Samaria by our abominations , yet he can make us nigh by his bloud , he can make our crimsin sins as white as snow , he can for all that establish an everlasting covenant unto us , Ephes. 2.11 — 14. Esay 1.18 . Ezek . 16.60 — 63. I was a blasphemer , a persecutour , very injurious to the Spirit of Grace in his Saints , I wasted , I worried , I haled into prison , I breathed out threatnings , I was mad , & made havocke of the Church , I was within one step of the unpardonable sinne , nothing but ignorance betweene that and my soule ; Howbeit for this cause I obtained mercy , that in mee first Iesus Christ might shew forth all long-suffering , for a patterne to them who should hereafter beleeve on him to life everlasting , saith Saint Paul , 1 Tim. 1.13 — 16. Let us make Saint Pauls use of it : First , To love and to beleeve in Christ , to accept as a most faithfull and worthy saying , that Christ came to save sinners ; indefinitely , without restriction , without limitation ; and me , though the chiefest of all others . Though I had more sinnes than earth or hell can lay upon me , yet if I feele them as heavie weights , and if I am willing to forsake them all , let me not dishonour the power and unsearchable riches of Christs bloud , even for such a sinner there is mercy . Secondly , To breake forth into Saint Pauls acknowledgement , Now unto the King eternall , immortall , invisible , and onely wise God , to him that is a King of righteousnesse , and therefore hath abundance for me , that is eternall , and yet was borne in time for me ; immortall , yet died for me ; invisible , yet was manifested in the flesh for me , the onely wise God , and who made use of that wisdome , to reconcile himselfe to mee , and by the foolishnesse of preaching doth save the world ; bee honour and glory for ever and ever . Amen . Secondly , from the signification of the word , we may note , Where Christ is a King of righteousnesse , hee is a King of Peace too . So the Prophet calleth him , the Prince of Peace , Esay 6.9 . a Creator and dispencer of peace . It is his owne by proprietie and purchace , and he leaves it unto us : Peace I leave with you , my peace I give unto you , not as the world giveth , give I unto you , Ioh. 14.27 . The world is either fallax or inops , either it deceives , or it is deficient ; but Peace is mine , and I can give it . Therefore as the Prophet Ieremie calleth him by the name of Righteousnesse , Ier. 33.16 . So the Prophet Micah calleth him by the name of Peace , This man shall be the peace , when the Assyrian shall come into our Land , Mic. 5.5 . To which Saint Paul alleaging , calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our peace , Ephes. 2.14 . By him we have peace with God , being reconciled , and recti in curia againe , being justified by faith , we have peace with God , through our Lord Iesus Christ , Rom. 5.1 . so that the heart can chalenge all the world to lay any thing to its charge . By him wee have peace with our owne consciences , for being sprinkled with his bloud , they are cleansed from dead workes , and so we have the witnesse in our selves , as the Apostle speaketh , Heb. 9.14 . 1 Ioh. 5.10 . Rom. 8.16 . By him wee have peace with men . No more malice , envie , or hatred of one another , after once the kindnesse and love of God our Saviour towards man appeared , Tit. 3.3 , 4. All partition wals are taken downe , and they which were two before , are both made one in him , Ephes. 2.14 . and then there is towards the brethren a love of communion , towards the weake a love of pitie , towards the poore a love of bounty , either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Pet. 1.7 . either brotherly love , or generall love , towards those without mercy , charity , compassion , forgivenes , towards al good works . By him we have peace with the creatures , we use them with comfort , with liberty , with delight , with piety , with charity , with mercy , as glasses in the which we see , and as steps by the which we draw neerer to God. No rust in our gold or silver , no moth , nor pride in our garment , no lewdnes in our liberty , no hand against the wall , no flying roll against the stone or beame of the house , no gravell in our bread , no gall in our drinke , no snare on our table , no feares in our bed , no destruction in our prosperitie ; in all estates we can rejoyce , we can doe and suffer all through Christ that strengtheneth us . We are under the custodie of peace ; it keepes our hearts and mindes from feares of enemies , and maketh us serve the Lord with confidence , boldnesse and securitie , Phil. 4.7 . The workes of righteousnesse are in peace , and the effect of righteousnesse is quietnesse and assurance for ever . Note fourthly , from both these , that is , from a peace grounded in righteousnesse , needs must Blessednesse result , for it is the blessednesse of a creature to be reunited , and one with his Maker , to have all controversies ended , all distances swallowed up , all partitions taken downe , and therefore the Apostle useth Righteousnesse and Blessednes as terms promiscuous . All men seek for blessednes , it is the summe and collection of all desires , a man loveth nothing but in order & subordination unto that . And by nature wee are all children of wrath , and held under by the curse , so many sinnes as we have committed , so many deaths & curses have we heaped upon our soules , so many wals of separation have we set up between us & God , who is the fountaine of blessednesse . Till all they be covered , removed , forgiven and forgotten , the creature cannot be blessed . Blessed are they whose iniquities are forgiven , and whose sinnes are covered , Rom. 4.7 . All the benedictions which wee have from the most high God come unto us from the intercession and mediation of Christ. His sacrifice and prayers give us interest in the all-sufficiencie of him that is above all , and so are a security unto us against all adverse power or feare , for what or whom need that man feare , that is one with the most high God ? If God be for us , who can be against us ? Rom. 8.31 . When God blesseth , his blessing is ever with effect and successe , it cannot be reversed , it cannot be disappointed : Hath he said , and shall he not doe it ? or hath he spoken , and shall he not make it good ? Behold , saith Balaam , I have received commandement to blesse , and hee hath blessed , and cannot reverse it , Numb . 23.19 , 20. Note fifthly , from Melchisedeks meeting Abraham returning from the slaughter of the Kings , we may observe the great forwardnesse that is in Christ to meet and to blesse his people , when they have beene in his service . Thou meetest him that rejoyceth and worketh righteousnesse , Esay 64.5 . I said I will confesse my sinnes , and thou forgavest the iniquitie of my sinne , Psal. 32.5 . No sooner did David resolve in his heart to returne to God , but presently the Lord prevented him with his mercy , and anticipated his servants confession with pardon and forgivenesse ; Thou preventest him with the blessings of goodnesse , Psal. 21.3 . As the father of the Prodigall , when he was yet a great way off , far from that perfection which might in strictnesse be required , yet , because hee had set his face homeward , and was now resolved to sue for pardon and re-admittance ; when he saw him , he had compassion , and ranne ( the fathers mercy was swi●ter than the sonnes repentance ) and fell on his necke and kissed him , Luke 15.20 . We doe not finde the Lord so hastie in his punishments , He is slow to anger , and doth not stirre up all his wrath together . He is patient , and long-suffering , not willing that any should perish , but that all should come to repentance ; hee comes , and hee comes againe , and the third yeere he forbeares , before he cuts downe a barren tree : But when hee comes with a blessing , hee doth not delay , but prevents his people with goodnesse and mercy . O how forward ought we to be to serve him , who is so ready to meet us in his way , and to blesse us ? Note sixthly , from the refection and preparations which Melchisedek made for Abraham and for his men , we may observe , That Christ as King and Priest is a comforter and refresher of his people in all their spirituall wearinesse , and after all their services . This was the end of his unction to heale , and to comfort his people . The Spirit of the Lord is upon me , because hee hath annointed me to preach the Gospell to the poore , he hath sent mee to heale the broken hearted , to preach deliverance to the captives , and a recovering of sight to the blinde , to set at libertie them that are bruized , and to preach the acceptable yeare of the Lord , Luke 4.18 , 19. To provide a feast of fatted things , of wines on the lees , of fat things full of marrow , of wines on the lees well refined , Esay 25.6 . To mi●ke out unto his people consolations and abundance of glory , Esay 66.11 . To speake words in season to those that are weary , and to make broken and dry bones to rejoyce , and to flourish like an herb , Esay 50.4 . Psal. 51.8 . Esay 66.14 . And this is a strong argument to hold up the patience , faith , and hope of men in his service , and in all spirituall assaults ; we have a Melchisedek which after our combate is ended , and our victory obtained will give us refreshments at the last , and will meet us with his mercies . If we faint not , but wait a while , we shall see the salvation of the Lord , that in the end he is very pitifull and of tender mercy , Exod. 14.13 . Iam. 5.11 . He is neere at hand , his comming draweth nigh : He is neere that justifieth mee , who will contend with m●e ? Let us stand together . Who is mine adversary ? let him come neere to me . The readinesse of the Lord to helpe is a ground of challenge and defiance to al enemies , Phil. 4.5 . Iam. 5.8 . Esai . 50.8 , 9. Iob went forth mourning , and had a great warre to fight ; but the Lord blessed his latter end more than his beginning , and after his battle was ended met him like Melchizedek with redoubled mercies . David , Hezekiah , Heman the Ezrahite , and many of the Saints after their example , have had sore and dismall conflicts , but at length their comforts have beene proportionable to their wrestlings , they never wanted a Melchizedek after their combats to refresh them . Rejoyce not against mee , O mine enemie , when I fall I shall rise , when I sit in darkenesse the Lord shall bee a light unto me : I will beare the indignation of the Lord , because I have sinned against him untill he plead my cause and execute judgement for me , he will bring me forth to the light , and I shall behold his righteousnesse , Mic. 7.8 , 9. He hath strength , courage , refection , spirit , to put into those that fight his battles , though they bee but as Abraham , a family of three hundred men , against foure kings , yet hee can cut Rahab , and wound the dragon , and make a way in the sea for the ransomed to passe over , and cause his redeemed to returne with singing , and with joy and gladnesse upon their heads , I , even I am he that comforteth you , who art thou that shouldest bee affraid of a man that shall dye , and of the sonne of man that shall bee as grasse ? Esai . 51.12 . Note , seventhly , from Melchisedeks receiving of tithes from Abraham ( which the Apostle taketh speciall notice of foure or five times together in one Chapt. Heb. 7.2 , 4 , 6 , 8 , 9. ) we may observe , That Christ is a receiver of homage and tribute from his people ; There was never any type of Christ as a Priest , but he received tithes , and that not in the right of any thing in himselfe , but meerely in the vertue of his typicall office , so that originally they did manifestly pertaine to that principall Priest , whom these represented , whose personall * priesthood is standing , unalterable , and eternall , and therefore the rights thereunto belonging are such too . If it objected , why then did not Christ in his life receive tithes ? I answer , first , because though hee were the substance , yet the standing typicall priesthood was not abolished till after his ministery on earth was finished , for his priesthood was not consummate till his sitting at the right hand of God : secondly , because he tooke upon him a voluntary poverty for especiall reasons belonging to the state of his humiliation , and to the dispensation of mans Redemption , 2 Corinth . 8.9 . You will say , now Christs priesthood is consummate , and hee himselfe is in heaven , whither no tithes can bee sent ; therefore none are due , because he hath no typicall priests in earth to represent him . I answer , though hee bee in heaven in his body , yet he is on earth in his ministery , and in the dispensation of the vertue of his sacrifice ; and the Ministers of the Gospell are in his stead , 2 Cor. 5.20 . and ought to bee received as Christ himselfe , Gal. 4.14 . so then men are not by this excused from rendering Gods dues unto him ; first , because there is in respect of him , whose sacrifice we commemorate and shew forth to the people , due a Testification of homage unto him ; secondly , because in respect of us there is due a Reward of our labour , for the labourer is worthy of his hire : to lay all together in one view , in as much as all the types of Christ , as a Priest , have received tithes as due , and in as much as that right was not grounded upon any thing in or from themselves , but upon their typicall office , and so did originally pertaine to the Principall Priest , whom they typified ; and in as much as his person and office is eternall , and therefore such are all the annexa , and dues thereof ; and in as much as he hath no where dispenced with , or denied , or refused , or revoked this right which from him as the principall all his types ever enjoyed : and lastly , in as much as hee hath left to the Ministers of his Word , the dispensation of his sacrifice , and made them his Ambassadors , and in his stead to the Church , to set forth him crucified in his ordinances : for my part I doe not see why unto them in the name and right of their Master , those rights should not be due , which were manifestly his in his types , and of which himselfe hath no where in his Word declared any revocation . But not to enter upon any disputes or unwelcome controversies , thus much I cannot by the way but observe , that these who labour in the word and doctrine , and therein are Ambassadours for Christ , and stand in his stead to reveale the mysteries , and dispence the treasures of his bloud in the Church , ought to have by way of homage to Christ , and by way of recompence and retribution to themselves a liberall maintenance , befit●●●g the honor and dignity of that person whom they represent , and of that service wherein they minister : the Apostle saith , that they are worthy of double honour , an honour of reverence , and an honour of maintenance , and doubtlesse the very heathen shall rise up in judgement against many who professe the truth in both these respects : for the heathen themselves did shew so much honour to their devillish priests , that I remember one of the Roman Consuls seeing a priest , and some Vestall virgins going on foot , and he riding on his chariot , descended , and would not goe into it againe , till those diabolicall Votaries were first placed , nay their very kings and emperours in Greece , Aegypt , Rome , &c. thought it one of their greatest honours to bee withall the Priests for the people ▪ amongst the Christians when the Synode of Nice was assembled by Constantines command , and some accusations , or ( as the Historian calleth them ) calumniations were presented to the emperour against some Bishops and Ministers , he looked not on the particulars , but sealed them up with his owne signet , and having first reconciled the parties , commanded the libels to be burnt , adding withall that if hee should himselfe see a bishop in adultery , hee would cover his nakednesse , with his owne roiall robe , because , saith he , the sinnes of such men ought not to bee divulged , lest their example doe as much hurt to the soules of others , as their fact to their owne : for as a good life is necessary for themselves , so is their good fame necessary for others . The meaning of that noble Prince was not that such mens sins should go unexamined or exempted from punishment , but to shew both in how high honour they who are worthy in that function ought to be had for their workes sake , 1 Thes. 5.12 , 13. and how wary men should be in giving libertie to their tongues or distemper'd passions to censure , misreport , or scandalize the persons and parts of such men , again●● whom Timothy was not to receive an accusation without two or three witnesses , 1 Tim. 5.19 . And to give notice of those ill consequences which would ensue upon the publike observation of the sinnes of those men , who in their doctrine preach the truth , and build up the Church : for doubtlesse of other men who preach lies in hypocrisie , there cannot too much of their secret villanies , and personall uncleannesse be detected , that so the lewdnesse of their lives may stop the progresse and growth of their evill doctrine . But to returne to the point that I am upon , liberall maintenance is due to those that labour in the word and doctrine out of justice , and not out of mercy , for their workes sake . I will not presse the examples of heathen themselves in this duty for the shame of Christians . We finde that the priests of Egypt had portions out of the kings owne treasuries , and that their lands were still reserved unto them , Gen. 47.22 . And wee finde besides these lands , that they had the third part of all yeerely tributes and levies , as Diodorus Siculus tels us . But we will first looke upon the example of Gods owne Priests and Levites under the Law. Secondly , upon the precepts and commands of the Gospell . God is not lesse mindefull of Ministers under the Gospell , than of those under the Law. Now then , if you will not beleeve that a liberall maintenance is now by God allotted unto us , looke what he did allot to them ; first , looke upon the proportion of their persons , and then upon the proportion of their maintenance : for their persons it would not be hard to prove that the Tribe of Levi , though the thirteenth part of the people in regard of their civill division , were not yet the fortieth part of the people . Looke into the numbring of them , and compare Num. 1.46 . with Numb . 3.39 . The other Tribes were numbred from twentie yeeres old and upward , all that were able to beare armes , which was to the age of fifty yeeres , as Iosephus reports ; for at that age they were supposed to be unserviceable for warre ; and yet thus their number amounted to sixe hundred and three thousand five hundred and fiftie men able to goe to warre . The Levites on the other side were numbred from one moneth old and upward , and yet the whole summe amounted but to twentie two thousand . Now conjecture the number of those in the other Tribes who were under twentie yeeres of age , and who were too old for warlike service to be but halfe as many as the rest , yet the whole number of the Tribes reckoned from their infancie upward will amount at the least to nine hundred two thousand men . Of which number , the number of the Levites is just the one and fortieth part . After we finde that they increased to a mightie number more , 1 Chron. 33.3 . but the whole people increased accordingly , for the tribe of Judah which was before but seventie foure thousand , was then five hundred thousand , and in Iehoshaphats time eleven hundred thousand at least , 2 Sam. 24 ▪ 2 Chron. 7. well then , the Levites were but the fortieth part of the people ( not so much ) so that that Tribe was but almost a quarter as numerous as the rest . Now looke in the next place to the Proportion of their maintenance . One would thinke that the fortieth part of the people could require but the fortieth part of the maintenance in proportion . But first they had the Tenth of all the increase of seed , and fruit , and great and small cattell , Levit. 27.30 . Secondly , they had fortie eight cities with suburbs for gardens and for cattell , Numb . 35.2 . Which cities were next to the best , and in many tribes the best of all ; in Iuda , Hebron , in Benjamin , Gibeon , both Roiall Cities ; so that those Cities with about a mile suburb to every one of them can come to little lesse than the wealth of one tribe alone , in that little countrie , which from Dan to Beersheba was but about a hundred and sixtie miles long . Thirdly , they had all the first fruits of cleane and uncleane beasts , Numb . 18.13 . Of the fruits of the earth and the fleece of the sheepe , Deut. 18.4 . Nehem. 10.35 . of men to bee redeemed , Num. 18.15 . Fourthly , the meate Offerings , the sinne offerings , the trespasse offerings , the heave offerings , and the wave offerings , were all theirs , Numb . 18.9 , 10 , 11. Fifthly , they had all vowes , and voluntary oblations , and consecrations , and every hallowed thing , Numb . 18.8 , 9. Sixthly , excepting the Holocaust they had either the shoulder , or the breast , or the skinne , or something of every Sacrifice which was offered , Numb . 18.18 . Lev. 7. Deut. 18.3 . Seventhly , the males were to appeare three times a yeare before the Lord , and they were not to come empty handed , Exod. 23.15.17 . Lastly , unto them did belong many recompences of injurie , which was the restitution of the principall , and a fifth part , Num. 5.7 , 8. Now put the Tithes , the Cities , and these other constant revenews together , and the Priests and Levites , who were but about a quarter as many as one tribe , had yet about three times the revenews of one tribe . But to leave this Argument . Let us consider what the Apostle saith ; let him that is taught in the word communicate to him that teacheth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all his goods , as Beza well expounds it , Gal. 6.6 . The elders that labour in the word and Doctrine are worthy of double honor , for the Scripture saith , Thou shalt not muzzle the oxe that treadeth out the corne , and the Labourer is worthy of his reward , 1 Tim. 5.17 , 18. Who goeth a warfare at any time of his owne charges ? Who planteth a vineyard and eateth not of the fruit thereof ? Or who feedeth a flock and eateth not of the milke of the flock . Say I these things as a man ( that is , am I partiall ? doe I speake meerly out of affection , and humane favor to mine owne cause , or calling ? ) or , saith not the Law the same also ? For it is written in the Law of Moses , Thou shalt not muzle the mouth of the Oxe that treadeth out the corne . Doth God take care for Oxen ? or saith hee it altogether for our sakes ? That is , doth God provide Lawes for rewarding and encouraging the labor of brute beasts , and doth hee leave the maintenance and honor of his owne immediate officers to the arbitrary and pinching allowances of covetous and cruel men ? For our sakes no doubt this is written , That hee that ploweth should plow in hope , and that hee that thresheth in hope should bee partaker of his hope . That is , that the encouragement of the Ministers in their service might depend upon such a hope as is grounded on Gods Law and provision , and that they might not bee left to the wills and allowances of those men against whose sinnes they were sent . And this the Apostle proveth by an argument drawne from a most unanswerable equitie . If wee have sowen unto you spirituall things , is it a great thing if wee shall reape your carnall things ? If you doe rightly judge of those heavenly treasures which wee bring in abundance unto you , impossible it is that you should judge our paines and service towards your immortall and pretious soules sufficiently rewarded with a narrow and hungry proportion of earthly and perishable things . Doe yee not know that they which minister about holy things , live of the things of the Temple ? And they which waite at the Altar are partakers with the Altar ( to note that they receive their maintenance from the hand of God himselfe , whose onely the things of the Altar are , and not from men : ) Even so hath the Lord ordained , that they which preach the Gospell should live by the Gospell , 1 Cor. 9 . 7-13 . And what is it To live ? First , They must love as men , they must have for necessity and for delight . Secondly , they must live as beleevers . Hee that provideth not for his owne is worse than an infidell , 1 Tim. 5.8 . They must therefore have by the Gospell sufficient to lay up for those , whom the Law of common humanity , much more of faith , commands them to provide for . Thirdly , they must live as Ministers . They must have wherewith to maintaine the Duties of their cal●ing , a good example of piety , and charity , and hospitality , that they may confirme by practice , what in Doctrine they teach , 1 Tim. 3.2 . And the instruments of their calling , which in a profession of so vast and unlimited a compasse of learning , ( for there is no part of learning in the whole circle thereof which is not helpfull and may not contribute to the understanding of Holy Scriptures , & to some part or other of a Divines imployment ; ) cannot but bee very chargeable . And alas , how many men preach the Gospell , and yet can scarce finde the first and meanest of all these supplies ? This is the great ingratitude of the world , and withall the malice and policie of Satan , by the poverty and contempt of the Ministers , to bring the Gospell it selfe into contempt , and to deterre able men from adventuring on so unrewarded a calling , as Calvin justly complaines . All that can with colour or countenance bee pretended by those who are guilty of this neglect is Poverty and disability to maintaine the Gospell . And it were well if there were not places to be found wherein Dogs and Horses , hawks and hounds grow fat with Gods portion , and the mercenary Preacher , when he growes leane with want , is accused of too much studie . But suppose that povertie be truly alleaged : Doe wee thinke poverty a just pretext for the neglect of a morall duty ? may a man spend the Lords day on his shop-board because he is poore and wants means ? And if I may not rob God of his time upon pretence of povertie , neither then is the same any argument to rob him of his portion . Be not deceived , God is not mocked , namely with pretence of poverty and necessity , as Calvin expounds that place , Gal. 6.7 . S. Paul bears witnesse unto some men , that they did good beyond their power , that they were richly liberall though they were deeply poor , 2 Cor. 8.2 , 3. And yet those were but contributions out of mercy , whereas double honor is due to the Ministers of the Gospell by a Law of Iustice. It is a wrong and foolish Apologie to pretend the punishment for the continuance of the fault . The poverty of many men is doubtlesse a just recompence for their neglect of the honor of the Gospell . ( For God hath ever severely punished the contempt and dishonor done to his messengers , 2 Chron. 16.10.12 . 2 Chron. 24 . 21-25 . 2 Chron. 26.19 , 20. 2 Chron. 36.16 , 17. ) Wheras on the other side , doe thou deale faithfully with God , fulfill to thy power his appointment and decree , that they which preach the Gospell may live by the Gospell , and then hearken unto God. Honor the Lord with thy substance and the first fruits of all thine increase ; so shall thy barnes bee filled with plenty , and thy presses burst out with new wine , Prov. 3.9 , 10. Consider now from this day and upward , from the day that the foundation of the Lords Temple was laid consider it . Is the seed yet in the barne ? From this day I will blesse you , Hag. 2.18 , 19. Yee are cursed with a curse , for ye have robbed me , even this whole nation . Bring yee all the Tithes into the store-house , that there may be meat in mine house , and prove mee herewith saith the Lord of Hoasts ( if you will not doe it out of duty , yet doe it out of experiment ) If I will not open you the windowes of heaven , and powre you out a blessing that there shall not be roome enough to receive it , Mal. 3 . 9-12 . There was never any man lost by paying God his Dues , there was never any man thrived by grudging , or pittancing the Almighty . I will conclude this point with the Apostle . It is his Doctrine ; faithfull Ministers are worthy of double honor . And it is his Exhortation ; Render to all their Dues , Tribute to whom Tribute , Custome to whom Custome , feare to whom feare , Honor to whom Honor , Rom. 13.3 . Note lastly , The Priesthood of Christ is an everlasting Priesthood . Hee also was without Father , and without Mother , without beginning of dayes , or end of life . As man without a Father , as God without a Mother , The same yesterday and to day , and for ever . His name was , Everlasting Father . His Gospell an Everlasting Gospell , He was a lamb slaine from the beginning of the world . The vertue of his bloud goes backward as high as Adam . He was foreordain'd before the foundation of the world , 2 Tim. 1.9 . The redemption of those that transgressed under the first Testament , the remission of sinnes that were past , were procured by this Sacrifice , Heb. 9.15 . Rom. 3.25 . It goeth downward to the end of the world , he must raigne till all be put under his feete , and he must raise up all by the power and vertue of his victory over death , Ioh. 5 . 26-29 . And lastly , it goeth onward , to all immortality ; for though the Acts and administration of his Priest-hood shall cease when hee shall have delivered the Kingdome to his Father , and have brought the whole Church into Gods presence ; yet the vertue and fruits of those Acts shall bee absolutely eternall , for so long as the Saints shall bee in heaven , so long they shall enjoy the benefit of that Sacrifice , which did purchase not a lease , or expiring terme , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an endlesse life , an everlasting glory , an inheritance , incorruptible & that fadeth not away , reserved in the heaven for them . VERSE 5. The Lord at thy Right hand shall strike through Kings in the day of his wrath . VERSE 6. Hee shall judge amongst the Heathen , he shall fill the places with dead Bodies : Hee shall wound the heads over many Countries . IN the former part of the Psalme we have had the description of Christs offices of King and Priest , together with the effect thereof in gathering a willing people unto himselfe . Now here the Prophet sheweth another effect of the powerfull administration of these offices , containing his victories over all his enemies , allegorically expressed in a Hypotiposis , or lively allusion unto the manner of humane victories ; wherein first I shall in a few words labour to cleere the sense , and then the observations which are naturall will the more evidently arise . The Lord at thy right hand ] To lay aside their exposition who understand these words of God the Father ; the words are an Apostrophe of the Prophet to those at whose right hand the Lord Iesus is . Some make it an Apostrophe to God the Father , a triumphall and thankfull prediction of that power and Iudgement which he hath given to this his Benjamin , the Sonne at his right hand . Because that thereby the phrase retaineth the same signification and sense which it had in the first verse . As if David had said , O God , the Father of all power and majesty , worthy art thou of all praise , thanksgiving and honor who hast given such power to thy Sonne in the behalfe of thy Church , as to smite through Kings , and judge heathen , and pull downe the chiefe of his enemies , and to subdue all things to himselfe ; and these read it thus , O Lord , hee that is at thy right hand shall strike through Kings , &c. Others make it to be an Apostrophe to the Church , and so to bee a phrase not expressing Christs exaltation , as verse 1. But his care and protection over his Church , his readinesse , to assist and defend his owne people against all the injuries and assaults of adverse power . Salomon saith , A wise mans heart is at his right hand , but a fooles heart is at his left , Eccl. 10.2 . That is , his heart is ready and prepared to execute any wife counsels or godly resolutions ; as the Prophet David saith , My heart is prepared ô God , my heart is prepared , I will sing and give thankes . But a fooles heart when hee should doe any thing is like his left hand , to seeke of skill , unactive and unprepared ; when hee walketh by the way his heart faileth him , vers . 3. And this readinesse and present helpe of God to defend and guide his Church is expressed frequently by his being at the right hand thereof . Because the Lord is at my right hand I shall not bee moved , Psal. 16.8 . Hee shall stand at the right hand of the poore to save him , Psal. 109.31 . I the Lord thy God will hold thy right hand , saying unto thee , feare not I will helpe thee , Esai . 31.13 . As if David had said , Bee not dismayed nor cast downe ô yee subjects of this King , as if being exalted to Gods right hand , hee had given over the care and protection of his people ; for as hee is at the right hand of his Father in glory and majesty ; so is he at your right hand too , standing to execute judgement on your enemies , and to reveale the power of his arme towards you in your protection . Now the reasons of this phrase and expression as I conceive are these two . First , to note that Christs power , providence , and protection doe not exclude , but onely strengthen , assist , and prosper the ordinary and just endeavors of the Church for themselves . The Lord is not at our left hand to succor us in our idlenesse and negligence , but at our working hand to give successe to our honest endeavors . The sword of the Lord doth not fight without the sword of Gedeon , Iudg. 7.18 . In the miracles of Christ when hee fed and feasted men , hee never created wine or bread of nothing , but blessed , and so changed , or multiplied that which was by humane industry prepared before . Our Savior had fish and bread of his owne , and yet hee would have his Disciples put in their net and catch , and bring of their owne , to note unto us , that Gods power and providence , must not exclude but encourage mans industry , Ioh. 21.9 , 10. Hee protecteth us in viis nostris , non in praecipitiis , in our wayes , not in our precipices or presumptions , Psal. 91.11 . So long then as the Church is valiant and constant in withstanding the enemies of her peace & prosperity , God is undoubtedly with her to blesse that courage , and to strengthen that right hand ; so long as Moses held up his hand , God fought for Israel . There was Ioshuas sword , and Moses his hand or prayer , and upon those Gods blessing , Exod. 17.12 , 13. And they were all to concurre . If the sword should cease , the Prayer would doe no good ; for God will not bee tempted : If the Prayer faint , the sword is in vaine , for God will not bee neglected . As in a curious Clock stopp any wheele and you hinder the whole motion . If God promise to bee present , Ioshua must promise to bee couragious , Iosh. 1.5.6.9 . Secondly , to note unto us the care and militarie wisedome of Christ our Captaine to meete with and to prevent our enemies , and to intercept their blowes against us ; for wee may observe in the Scripture that Satan plieth the right hand of the Church , laboureth to weaken and assault us where there is most danger towards him . Let Satan stand at his right hand , Psal. 109.6 . That is , either give him over to the rage of Satan , that hee may bee hurried to execute his will , or set Satan to hinder him in his mischievous intents . Thus Satan stood at the right hand of Ioshua the high Priest to resist him , Zech. 3.1 . Noting the assiduous and indefatigable endeavors of Satan to resist , disappoint , and overthrow the workes of the worthies in Gods Church ( I would have come unto you , even I Paul , once and againe , but Satan hindered us , 1 Thess. 2.18 . ) And to divert the strength of men upon his service . And therefore to rebuke him , and to shew to the Church that our strength is from him , and due unto him hee also stands there to outvie the temptations and impulsions of Satan . These are the two expositions which are given of these words , The Lord at thy right hand . Now though of all places of Scripture there is indeed but one literall sense ; yet when two are given , which both tend unto the same generall scope , and are suteable not onely to the analogie of faith , but to the meaning mainely aimed at by the Holy Ghost in the place , and when there is no apparant evidence in the face of the Text , for preferring one before the other : I thinke it is not unfit to embrace both ; and so something I shall touch upon both senses . Shall strike through , or wound , or make gore bloudie , Kings in the day of his wrath . ] The word is , Hath stricken through Kings . It is a Prophesie of things future , spoken as of things to bee done . To strike thorow , notes a complete victory and full confusion of the enemie , an in curable wound , that they may stagger , and fall , and rise up no more , and that affliction may not arise a second time , Nahum 1.9 . 1 Sam. 26.8 . The onely difficulty is what is meant by Kings ; for which wee must note that the Kingdome of Christ is spirituall , and his warre spirituall , and therefore his enemies for the most part spirituall . Therefore I take it wee are hereby to understand the most potent enemies of Christ ; whether spirituall , wee wrestle not against flesh and bloud , but against principalities , and powers , and spirituall wickednesse in high places , Ephes. 6.12 . 2 Cor. 10.4 . Or Carnall , as heathen and wicked men , Psal. 2.8 , 9. The fat and the strong enemies of the Church , Ezek. 34.16 . Our spirituall enemies in Scripture are called Kings . Satan the Prince of this world , the God of this world , the Prince of the power of the aire . The King of the locusts , &c. Sinne and originall concupiscence is a King. Let not sinne raigne in your mortall bodies . And the Earthly enemies of Christ are called Kings . The ten Hornes , that is , ten Kings make warre with the Lambe . The Kings of the earth stood up , and the rulers were gathered together against the Lord and his Christ ; and Death which is the last enemie is a King. The King of Terrors , that raigneth over men . A●d over all these Kings doe the victories of Christ reach . Some by Kings understand the Romane emperors ( who are called Kings , 1 Pet. 2.13.17 . ) And their overthrow for persecuting the Church . But since all sorts of Christs enemies are called Kings in Scripture , and all of them doe push at his Kingdome in the Church , I see no ground why wee may not by Kings understand them all , with their subjects , armies , and associates . As in great victories the Lords and principall men are said to be overcome , when the servants and souldiers are routed and slaine . In the Day of his wrath . ] That is , when time hath ripened the insolency and malice of the enemie , when his fury is fully stirred up and provoked , when the just and full time of his glory is come ; That it may appeare that they are overcome not by time , or chance , or humane power , or secular concurrence , but onely by the power of his wrath hee will doe it . Christ is never destitute of power , but in wisedome hee hath ordered the times of his Church , when to have his Church suffer and beare witnesse to him , and when to triumph in his deliverances . So the meaning of this clause is this , when the day of recompence is come , when the sinnes and provocations of his enemie is ripe , when the utmost period of his patience is expired , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the fixed and unmoveable day which hee hath set , bee the probabilities never so poore , & preparations never so small , the expectations never so low , the meanes in humane view never so impossible , yet then by his wrath hee will utterly and incurably wound his enemies both spirituall and temporall , that they shall not rise a second time . He shall judge amongst the Heathen . ] The word judgement noteth both Government , and Punishment . The Lord shall judge his people , and repent himselfe for his servants , when hee seeth that their power is gone , Deut. 32.36 . There to judge , noteth government . The Lord standeth up to plead and to judge his people , Esai . 3.13 . That nation whom they serve will I judge , Gen. 15.14 . There to judge noteth punishment . Here it is taken for executing condemnation upon the contumacious adversaries of the Gospell of Christ amongst the Gentiles , as in the great victory of Gog and Magog , Ezek. 39. Some by Gentiles understand all Enemies both spirituall , and earthly . Hee shall fill the places with dead Bodies . ] That notes both the swiftnesse of the victory , and the greatnesse of the victory . That it shall bee so generall , and so speedy that the enemie shall have either none left , or they that are left shall not bee able , nor have leasure to bury their dead Bodies , Ezek. 39.11 . He shall wound the head over divers Countries . ] That is , either the principall of his enemies every where ; or Satan who is the God of the World , that ruleth as Head over the Children of disobedience in all places . Or Antichrist the Head of nations , the chiefe of Gods enemies , Revel . 13.7 , 8.14.8.17.15.18 . The Lord at thy right hand . ] According to the two-fold Apostrophe before mentioned , here are two observations which I will but touch . First , that God the Father is worthy to have all the power , Majesty , and judgement which hee hath given to his Sonne our Mediator , for our protection , salvation and defence , most thankfully and triumphantly acknowledged to him . We finde our Savior himselfe praising God in this behalfe , that hee had delivered all things into his hand , even power to make Babes beleeve on him , Matth. 11.25.27 . And this S. Paul is frequent in , namely in praising and glorifying God for Christ. O wretched man that I am who shall deliver mee , &c. I thanke God through Iesus Christ our Lord , Rom. 7.25 . 1 Tim. 1.16 , 17. All the promises of God are in him yea , and in him Amen , to the Glory of God by us , 2 Cor. 1.19 , 20. Hee gave himselfe for our sinnes , that hee might deliver us from this present evill world according to the will of God and our Father , to whom bee glory for ever and ever , Amen , Gal. 1.4 , 5. Every tongue must confesse that Iesus Christ is Lord to the Glory of God the Father , Phil. 2.11 . And reason there is that it should thus bee acknowledged to the Father , because hee hath all his Kingdome and power in the Church from the Father . All power is given unto mee . Hee hath given him a name above every name ; and this the Sonne hath revealed to us , that so hee might manifest the name , that is , get glory to his Father thereby , Ioh. 17.6 , 7. For in Christ it was God that reconciled the world to himselfe . Secondly , hee hath it all given unto him in our nature , in our behalfe , and as our head , so that wee in the gifts of God to him were onely respected , and therefore wee have reason to praise God for them . It was not indeed given to him strictly ( for it was not to him Beneficium but Onus , an office , but not a benefit ) but to him for us , or to us in and by him . In all the victories , deliverances , refreshments , experiences of Gods power and goodnesse wee must ever remember to praise God in and through his Sonne , to acknowledge the power of his right hand , which is not now against his Church , but against the enemies of his Church . For therefore the deliverance of his Church is ascribed to Gods Right hand , because hee hath there one to plead , to intreat , to move his right hand in our behalfe . Therefore in all our distresses , in all conflicts and temptations , wee must by faith looke up unto Gods right hand , put him in remembrance of that faithfulnesse , righteousnesse , atonement , and intercession which is there made in our behalfe . There wee shall have matter enough to fill our mouths and hearts with praises , and triumph , and rejoicing in him . It is Christ who is at the right hand of God ; who shall separate us from the Love of Christ , Rom. 8.34 , 35. Here are two arguments of the Churches safety and triumph . The Love of Christ , and the Honor of Christ. Hee loveth all his to the end . But what good can love doe without power ? Therefore hee that loveth us is exalted by God , and hath all power given him for this purpose that his love may doe us good . In the conflicts of my corruptions ( which are an adversary too wise , too subtile , too numberlesse for mee to vanquish , ) I may yet when I am driven to Pauls extremity , rest in his thanksgiving , and looking up to Iesus , who will be the finisher of every good worke which hee beginnes , and seeing him at Gods right hand , may triumph in the power and office which God hath given to his Sonne there , which is , to subdue our iniquities , and to sanctifie us by his Truth , and by that residue of Spirit which he keepeth for the Church , Ioh. 17.17 , 19. for that Prayer is a Modell , as it were , and counterpane of Christs Intercession : for , saith he , I come to thee , and speake these things in the world , that they may have my joy fulfilled in them , ver . 13. that is , that they having a specimen and forme of that Intercession which with thee I shall make for them , left upon publike record for them to looke on , and there finding , that their sanctification is the businesse of my sitting at thy right hand , may in the midst of the discomforts and conflicts of their corruption have a full joy and triumph in the honour which thou hast given me . I am beset with the temptations of mine enemies , and persecutions for the Name of Christ ; In this case I may give God praise for the power which hee hath given to his Sonne , I may from mine enemies appeale unto Gods right hand , I may like Stephen when the stones and buffets are about my soule looke up by faith , & see there my Captain standing up in my defence , Act. 7.55 . I may acknowledge unto God the power given unto his Sonne , that though nothing of all this fall upon me without his provision and permission , yet sure I am that he hath power and mercy in his right hand , that though mine enemies were as strong as a combination and armie of kings , yet the Lord at his right hand hath from him in my behalfe received power enough , to strike through kings when the day of his wrath is come . Note , secondly , Christ is at the right hand of his people , present with them , and prepared to defend them from all their enemies , present by his Spirit to strengthen , comfort , and uphold them , enabling them to glory and rejoyce in all their sufferings , as knowing that they are but for a moment , and that which is needfull to purge their faith , and to make them beare their shame , 1 Pet. 1.6 , 7. Iam. 1.2 , 3. Esai . 27.8 , 9. and to glorifie the consequent power of Christ , which shall bee revealed to their joy , 1 Pet. 4.13 . when hee will recompence double to us in mercy , and to our enemies in severity , Esai . 54.7 , 8.61.7 . present by his mighty power , and by his Angels , to rescue , deliver and protect them , to bee as a wall of fire , as a shield , a buckler , a rocke , a Captaine to his people , Zech. 2.5 . And this is the ground of all the Churches comfort that more is with them than against them : the enemies have combinations and confederacies of men , but the Church hath Immanuel , God with them , Esai . 8.9 , 10. none can pull Christ from the right hand of God , or from the right hand of his people : that is , none can take away either his power or his love from his people . The Church and truth can never bee crush'd and overthrowne , no more than a rocke with the raging of the waves : they are Heavenly things , and therefore nothing of earth or hell can reach to corrupt them . It was but a vaine attempt of the Gyants to build a tower to heaven : The world was made that there might be therein a Church to worship and contemplate that God which made it ; therefore in the creation God never rested till he came to a Church , to note that that was the end thereof ; and therefore it is easier to pull downe the world , and to shake in peeces the frame of nature , than to ruine the Church . The Church hath Christ for her husband , hee to whom all knees must bend , hee whom every tongue must confesse , hee who will subdue all things to himselfe , so she hath Love , Power and Iealousie , all three very strong things on her side . And therefore the onely way to be safe , is to keepe Christ at our right hand , to hold fast his truth , worship , and obedience ; for so long as we have Immanuel , all adverse power is but flesh , and all flesh is but grasse , withered in a moment when God will blow upon it . Note thirdly , Christ in his appointed time will utterly overthrow the greatest enemies of his Kingdome , and deliver his Church from under the sorest oppressions . There is not any one argument in the holy Scriptures more frequently repeated , than this of Christs victories ; prefigured they were in the deliverances of Israel out of Egypt , 1 Cor. 10.2 , 4. In the deliverance of the Arke out of the waters , 1 Pet. 3.21 , 22. in the deliverance of the Iewes from Babylon , Revel . 14.8 . Esai . 11 . 10-12.15 . To note that in the sorest extremities and greatest improbabilities God will shew himselfe jealous for his people . This victorie is expressed by treading of a wine-presse , Esai . 63.1 , 6. when there are none to helpe , when the Church is brought to sorest extremities , though multitudes meete against her as many as the grapes in a vintage , they shall all be but as Clusters of grapes , he shall squeeze out their bloud like wine , and make his Church to thresh them , Lam. 1.15 . Revel . 14.20 . Ioel 3.12 . Mic. 4.13 . By the dissipation of smoke out of a Chimnie , they shall bee as the smoke out of the Chimnie , Hos. 13.3 . As Athanasius used to say of Iulian the Apostate , that hee was but Nubecula quae citò transiret , a little cloud , which would quickly be blowne away : smoke when it breakes out of a Chimnie with a horrible blacknesse threatneth to blot out the Sunne , and to invade and choake up all the ayre , but a little blast of winde scattereth it , and anon nothing thereof appeares . By fire consuming thornes and briars , Esai . 10.17 . While they be folded together as thornes , and while they are drunken as drunkards , that is , while they have plotted their counsels , and confederacies so curiously that no man dares so much as touch them , and while they are drunken with the pride and confidence of their own strength , they shall then be devoured as stubble that is fully dry , Nahum 1.10 . Esai . 27.4.31.9 . Therefore the Scripture calleth Christ a Man of war , Exod. 15.3 . Because he is furnished with all Arts of victory , Power invincible , as a Lion amongst shepheards , so is he amongst his enemies , Esai . 31.4 . wisedome unsearchable which must stand , v. 1 , 2. If hee purpose , none can disappoint him , Esai . 14.27 . Authority by the least intimation to gather together all the forces of the world against the enemies of his Church . If he but hisse unto them , they presently come in troops , Esai . 5.26.7.18 . He can command helpe for his people , Psal. 44.4 . Psal. 71.3 . Ier. 47.7 . and , if that should faile , he can create helpe for his people , as hee did for Israel , when hee wrought miracles to deliver them , Psal. 106.22 . We may more profitably consider the truth and comfort of this point , by discovering it in the severall enemies of Christ and his people . First , the great enemie of the seed of the woman is the Serpent , that great red Dragon , whose names are all names of enmity . The Accuser , the Tempter , the Destroyer , the Devourer , the Envious man , furnished with much strength , and mightie succour , legions of principalities and powers attending on him ; and with much wisedome , which the Scripture calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wiles , and traines , and craftines of Satan . And his Arts of destroying men are two . To tempt and to accuse . His Temptations are twofold : either unto Sinne , or unto discomfort : either to make us offend God , or to make us disquiet our selves : either to wound us or to vexe us . And in all these his Arts Christ our Captain will tread him under our feet , and will give his Church the victory at the last , either by Arming us with sufficiency of grace and faith in his Victories , putting us by his Spirit in minde of his Temptations , which taught him compassion towards us who are so much weaker , and encouraging our hearts to cry out unto him who is our mercifull and compassionate high priest , like a ravished woman in our extremities , as Paul did , 2 Cor. 12.8 , 9. stirring up our faith to lay hold on him when we are in darkenesse ; and our spirit of Adoption to cry unto him when wee are in danger ; and our spirit of wisedome to solve the objections to discerne the devices of Satan , and to prepare and arme our hearts accordingly to wrestle with him . Or else by rebuking of him , pulling in his chaine , and chasing him away , and , as our second , undertaking the combate in person for us , when he is ready to prevaile , Zech. 3.1 , 2. Thus he overcommeth him as a Tempter , and ever giveth some either comfortable or profitable issue out of them . He likewise overcommeth him as an Accuser . Satan accuseth the Saints either by way of complaint and na●ration of the things which they have done , Revel . 12.10 . which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his laying of crimes to the charge of men , Rom. 8.33 . and thus Christ overcommeth him by his Intercession , and in the hearts of his Saints by making them judge and accuse themselves , that they may be able to cleere themselves too , 1 Cor. 11.31 . 2 Corin. 7.11 . Or hee accuseth by way of suspition or preconjecture , as hee did Iob , Iob 1.9 , 10 , 11. and herein likewise Christ overcommeth him in his servants , by permitting him to tempt and vexe them , that they may come the purer out of the fire , and by putting a holy suspition and jealousie into them over their owne hearts , which may still bee a meanes to prevent them against evils that are likely to assault them , to teach them in every condition , as well possible as present , how to walke acceptably before God , Phil. 4.11 , 13. Another great enemie of the Kingdome of Christ is , the lust of our owne evill nature . The carnall minde is enmitie against God , for it is not subject to the law of God , neither indeed can be , Rom. 8.7 . Phil. 3.8 . Enmity in grieving , vexing , and quenching the holy Spirit in us , and lusting enviously against his grace , Iam. 4.4 , 5. And here also Christ overcommeth , by the prevailing power of his Spirit , giving us more Grace , demolishing the kingdome of sinne , and judging the prince of this world which before did rule in the children of disobedience . And this he doth by the judgement Seat , and Scepter of his Spirit in the heart : for the judgement of the Spirit is too hard for the principality of Satan , Ioh. 16.11 . The Spirit of Christ is a victorious Spirit . He bringeth forth his judgement unto victory , Matth. 12.20 . Esai . 4.4 . Hee worketh out by degrees the drosse and impurity of our nature , and services . First , by faith fixing upon better promises and hopes than lust can make , 1 Ioh. 5.4 . Heb. 11.24 , 26. Secondly , by watchfulnesse , eying corruptions , and so stirring up those arguments and principles which are strongest against them , Iob 31.1 . Psal. 39.1 . Thirdly , by leading us to more acquaintance with God in knowledge , love and communion , Iob 22.21 . 1 Ioh. 1.3 . and so fetching more wisedome and strength from him : for this is the way that wee get all our strength , even by learning of him , Phil. 4.12 . Fourthly , by inclining the heart to hate , and to complaine of corruptions , to bemone it selfe , as Paul and Ephraim did , Rom. 7.23 . Mark. 9.24 . Ier. 31.18 , 19. Fifthly , by bringing the heart into the light , there to approve and judge its actions , Ioh. 3.20 . by setting it alwayes in Gods eye , that it may not sinne against him , Psal. 16.8 . Sixthly , by convincing the heart of the beauty and excellencie of Grace , of the unlikenesse of sinne to God , and so making the soule more full of desires for the one , and against the other , Esai . 26.8 . Ezek. 36.31 . and thus kindling lust against lust , Gal. 5.17 . Seventhly , by being alwayes a present Monitour and Watchman in the soule , to supply it with spirituall weapons and reasonings against the temptations of lust , Esai . 30.31 . Ioh. 14.26 . Lastly , in one word , by daily supplies from the residue of Spirit which is in our head , whereby according to the proportion and exigence of the members , he floweth into them , Mal. 2.15 . Phil. 1.19 . This is that seed , that leaven , that vitall instinct , which is ever in the heart , setting it selfe against the workings and life of lust , and by little and little wasting it away as fire doth water . The grand instrument of Satan and lust ( who are the two leaders in this warre against Christ ) is the wicked world . The power , malice , wisedome , learning , or any other either naturall or acquir'd abilities of evill men : for even in an earthly respect by the word kings , we are not onely to understand those Monarchs , and princes of the earth who set themselves against Christ ; but all such as excell in any such worldly abilities as may further that opposition . It notes the strength , policie , pride and greatnesse of minde , or scorne of subjection , which is in the heart against Christ. So that king heere stands in opposition to subject , they who reject Christs yoke , and breake his bonds asunder , and will not have him to raigne over them , those are the kings in the Text. And these also will hee smite through and confound by the Power of his Word , and the strength of his arme . The Lord gave the Word , great was the company of those that published it . Kings of armies did fly apace , and she that tarried at home divided the spoile , Psal. 68.11 , 12. Tophet is ordained of old , for the king it is prepared , Esai . 30.33 . Come , and gather your selves together unto the Supper of the great God. That ye may eate the flesh of kings , and the flesh of captaines , and the flesh of mightie men , and the flesh of horses , and of them that sit on them , and the flesh of all men , both free and bond , both small and great , &c. Revel . 19.17 , 18. As for those mine enemies which would not that I should raigne over them , bring them hither , and slay them before me , Luk. 19.27 . Be wise now , ye kings , be instructed , ye Iudges of the earth . Serve the Lord with feare , and rejoyce with trembling ; kisse the Sonne lest he bee angry , and ye perish from the way , when his wrath is kindled but a little . Thus the Lord overthroweth his Churches enemies , and protecteth it against al their greatest preparations , & most formidable power . And this he doth severall wayes ; sometimes , by diverting their forces from his Church into some other necessary channell , or ambitious designe of their owne . Thus Rabshakah and his hoast were called from Iudah , 2 King. 19.7 , 8. so the Lord promised his people that when they went up to appeare before him thrice a yeere he would divert the desires of their enemies from their land , Exod. 34.24 . Thus Iulian the Apostate , having but two maine plots to honour ( as he supposed ) his government and his idols withall , the subduing of the Persian , and the rooting out of the Galileans , as he called them ; was prevented from this by being first overthrowne in the other ; for the prosperous successe of which expedition he vowed unto his idoll-gods a sacrifice of all the Christians in the Empire , as Gregorie Nazianzen relateth . Sometimes by infatuating , and implanting a spirit of giddinesse and distraction in the enemies of his Church , making them destitute both of counsell and courage . When God would punish Babylon ( which was a type of the enemies of Christs Kingdome ) hee made their hearts melt , that they should bee amazed at one another , and their faces should be like flames , Esay 13.7 , 8. that is , not onely pale like a flame , but rather , as I conceive , full of varietie of fearefull impressions , and distracted passions : nothing so tremulous , so various , so easily bended every way with the smallest blast as a flame : so their feare should make their bloud and spirits in their faces to tremble , quiver , and varie , to come and goe like a thinne flame in them ; so God threatneth to mingle a perverse spirit , to make the spirit of Egypt faile in them , and their wisedome to perish , Esal . 19.1 , 2 , 3 , 14 , 17. and thus likewise the Lord dealt with Iulian in that Persian expedition , he put a spirit of folly in him to burne his ships , and so to put a necessity of courage in his people , as the old Gauls did against Caesar , and then to leave them all destitute of necessary releefe . Sometimes by ordering casualties and particular emergencies for the deliverance of his Church , a thing wonderfully seene in the histories of Ioseph and Ester . Thus as a man by a chaine made up of s●verall links , some of gold , others of silver , other of brasse , iron , or tinne , may bee drawne out of a pit : so the Lord by the concurrence of severall unsubordinate things , which have no manner of dependance , or naturall coincidencie amongst themselves , hath oftentimes wrought the deliverance of his Church , that it might appeare to bee the worke of his owne hand . Sometimes by ordering and arming naturall causes to defend his Church , and to amaze the enemie . Thus the starres in their courses are said to fight against Sisera , Iudg. 5.20 . A mighty winde from heaven beating on their faces discomfited them , as Iosephus reports . So the Christian armies under Theodosius against Eugenius the Tyrant were defended by winds from heaven , which snatcht a way their weapons out of their hands . To make good that Promise , No weapon that is formed against thee shall prosper . So the Lord slew the enemies of Ioshua with haile . Ios. 11.11 . And thus the Moabites were overthrowne by occasion of the Sunne shining upon the water , 2 King. 3.22 , 23. Sometimes by implanting phantasies and frightfull apprehensions into the mindes of the enemie , as into the Midianites , Iudg. 7.13 , 14. The Assyrians , 2 King. 7.6 . thus the Lord caused a voyce to be heard in the Temple before the destruction of Ierusalem , warning the faithfull to goe out of the Citie . Sometimes by stirring up and prospering weake and contemptible meanes to shew his Glorie thereby . The Medes and Persians were an effeminate and luxurious people , Cyrus a meane prince , for hee was not at this time the emperour of the Medes or Persians , but onely sonne in law to Darius or Cyaxares , and yet these are made instruments to overthrow that most valiant people , the Babylonians , Esai . 45.1.13.3.17 . As Ieremie was drawen out of the dungeon by old rotten rags , which were throwne aside as good for nothing , So the Lord can deliver his Church by such instruments as the enemies thereof before would have looked upon with scome , as upon cast and despicable creatures ; for God , as he useth to infatuate those whom he will destroy : so he doth guide with a spirit of wonderfull wisdome those whom hee raised to defend his kingdome . The Babylonians were feasting , and counted their Citie impregnable , being fortified with wals and the great river , and God gave wisedome beyond the very conjectures of men , to attempt a businesse which might seeme un●easable in nature , to drie up Euphrates , and divide it into severall small branches , and so he made a way to bring his armie into the Citie while they were feasting , the gates thereof being in great confidence and security left open , Esay 44.27 , 28.45.1 . Ier. 51.36 . Sometimes by turning the hearts of others to compassionate the Church , to hate the enemies , and not to helpe them , but to rejoyce when he is sinking , Esay 14.6.10.16 . Nahum 3.7 . Sometimes by the immediate stroke of God upon their bodies or consciences . Thus God gave the Church rest by smiting Herod , Act. 12.23 , 24. Thus Maximinus being smitten with an horrible and stinking disease in his bowels , confessed that it was Christ which overcame him ; and Iulian being smitten with an unknowne blow from heaven , as is supposed , confessed that Christ was too hard for him ; and another Iulian , uncle to the Apostate , for pissing on the Lords Table , had his bowels rotted , and his excrements issued out , non per secessum , sed per vulnera , as the same Historian reports . Sometimes by tiring them quite out , and making them for very vexation and succeslesnesse give over their vaine attempts , or else disheartning them that they may not begin them . So Dioclesian retired to a private life , because he could not root out the Christians . And Iulian was afraid to persecute the Christians , as his predecessours had done , lest they should thereby increase ; he forbore it out of envie , and not out of mercy , as Nazian . observes . Sometimes by turning their owne devices upon their heads , ruining them with their owne counsels , and it may be dispatching them with their own hands . Thus the Lord set every mans sword against his fellow in the huge host of the Midianites , Iudg. 7.22 . So Pilate and Nero , the one the murtherer of Christ , the other the dedicatour of all the consequent great persecutions , both died by their owne hands , as being most wicked and most cruell , and therefore fittest to revenge the cause of Christ and his people upon themselves . Thus God did not onely curse the counsell , but revenge the treason of Achitophel by an act of the most desperate folly and inhumanity which could be committed . Sometimes by hardning them unto a most desperate prosecution of their owne ruine , as in the case of Pharaoh , suffering them to lift at the stone so long , till it loosen , and fall upon them , Zech. 12.3 . Matth. 21.44 . Sometimes by ingratiating the Church with them to their owne destruction , as he did Israel with the Aegyptians , Exod. 12.35 , 36. By these and a world the like meanes doth the Lord overthrow the enemies of his kingdome . Now all this is In the day of his wrath , or in his owne due time : where we may note by the way , that Christ hath wrath in him aswell as mercie . Though hee be by wicked and secure men misconceived , as if he were only compassionate : yet laesa patientia fit furor , he will more sorely judge them hereafter , whom hee doth not perswade nor allure here . So mercifull he is , that he is called a Lambe for meeknesse , and yet so terrible , that he is called a Lion for fury . It is true , fury is not in him , namely , to those that apprehend his strength and make their peace with him , Esay 27.4.6 . But yet to those that will not kisse , that is , not love , worship , nor obey him , hee can with a little wrath shew himselfe very terrible , Psal. 2.12 . He commeth first with peace , Luke 10.5 . but it is Pax concessa , not pax emendicata , a peace mercifully offered , not a peace growing out of any necessity or exigencies on his part , and so wrought by way of composition for his owne advantages . The peace of a Conquerour , Zech. 9.10 . A peace which putteth conditions to those to whom it is granted , that they shall be tributaries and servants unto him , Deut. 20.10 , 11 , 12. Therefore the Apostle saith , that he came to preach or to proclaime peace , Ephes. 2.17 . but if we reject it , he then followes the directions of Ioshua , These mine enemies which would not have me to raigne over them , bring them hither and slay them before me , Luke 19.27 . But the maine thing here to be noted is , that Christ hath a Day , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a prefixed , and constituted time wherein hee will be avenged on the greatest of his enemies . When he forbeares , and suffers them to prevaile , yet still he holdeth the line in his owne hand , the hooke of his decree is in their nostrils , and he can take them short when hee will. It is never want of power , wisdome , or love to his Church , that their quarrell is not presently revenged ; but all these are fitted to his greater glory . The Lord seemeth to neglect , to breake up the hedge , to sleepe while his Church is sinking ( as Christ to his Disciples seemed carelesse , Mark. 4.38 , 39. ) so frequently in Scripture the Saints expostulate with God in an humble and mourning debate , Why sleepest thou , O Lord ? Arise , cast us not off for ever , Psal. 44.23 . Ier. 14.8 , 9. But God hath his quare against us too for this infirmitie and haste of ours : Why sayest thou O Iacob , and speakest O Israel , my way is hid from the Lord , and my judgement is passed over from my God ? That is , he hath not taken notice of my calamitie . Hast thou not knowne , hast thou not heard , that the everlasting God , the Lord , the Creator of the ends of the earth fainteth not , neither is weary ? There is no searching of his understanding , Esay 40.27 , 28. He is wonderfull in counsell and excellent in working ; and therefore he doth not slumber nor sleepe : but only in wisdome ordereth times and seasons , that there may in the end be the greater glory unto him , and , in the things done , the more beautie . Every thing , saith Salomon , is beautifull in its time ; if you gather it before , it loseth both its beauty and vertue . It would bee a madnesse for a man to mow downe his corne when it is in the greene blade . Hee waiteth , saith the Apostle , for the precious fruit of the earth , and hath long patience , Iam. 5.7 . Now the Prophet assureth us , that Light , that is , comfort , refreshment , peace , deliverance , is sowne for the righteous , Psal. 97.11 . It was sowen for the people of God when they were in captivity , though to themselves they seemed as dead men in their graves , yet indeed they were dead but as seed in the furrowes , which revived againe , Psal. 126.5 , 6. and therefore the Lord likewise ( like Saint Iames his husbandman ) is said to wait , that he may be gracious to his people , Esay 30.18 . Though a man suffer never so much injury , and be most violently kept out of his owne right , yet he must wait till time and mature proceedings have brought on his matters to a triall ; therefore the Lord calleth it The yeare of recompences for the controversies of Sion , Esay 34.8 . It is not for private men to order the periods , or stints , or revolutions of times wherein businesses are to be tried ; but publike authoritie constitutes that , and every man must wait for the appointed time : so the Church must not set God the times when it would bee heard or eased ; but must trust his wisedome and power , Ier. 49.19 . for there is a set time wherein he will have mercy upon Sion , Psal. 102.13 . Now this Time is ruled and bounded by these considerations : First , when the sinne of the enemie is growen ripe , and his heart proud and insolent against God and his people ; when he trampleth upon the poore , when he sacrificeth to his owne net , when he adoreth his owne counsels , when he deifieth his owne condition , and thinketh that none can pull him downe ; then is it a time for God to shew himselfe , and to stir up his glory . It is time ( saith David ) for thee , O Lord , to worke , for they have made void thy Law , Psal. 119.126 . So outragious they are , that their fury runneth over from thy servants to thine ordinances , to blot out the very records of heaven , the name and feare of God out of the earth . And this reason and period of time wee finde frequently in the Scriptures given : In the fourth generation they shall come hither againe , for the iniquitie of the Amorites is not yet full , Gen. 15.16 . It is not growen to that ripenesse and compasse , as I in my wise , secret , and patient providence will permit . O thou that dwellest upon many waters , abundant in treasures ( saith the Lord to Babylon ) thine end is come , and the measure of thy covetousnesse , Ier. 51.13 . when men have filled up the measure of their sinne , then is their end come ; bee their wealth , or safety , or their naturall , or acquired munition never so great : Put you in the sickle , saith the Prophet , for the harvest is ripe , come get you downe for the presse is full , the fats over-flow , for the wickednesse is great , Ioel 3.13 . When wickednesse is so great , that it filleth all the vessels , then is the Lord ready to put in his sickle , and to cut it downe . It is further demanded when sinne is full ? To this I answer , that there are three things principally which set forth the fulnesse of sinne , Vniversality , Impudence and Obstinacy : First , when a whole Land is filled with it , that there are none to intercede or to stand in the gap , when from Streets to Palaces , from Houses to Courts , from Schooles to Churches , from every corner sinne breaketh forth , so that bloud toucheth bloud . The Land is full of adulterers , saith the Prophet , because of swearers the Land mourneth — for both Priest and Prophet are profane , yea in my house have I found their wickednesse , saith the Lord , Ier. 23.10 , 11. when in every place , and at every view there are new , and more abominations , Ezek. 8.17 . Ier. 5 . 1-6 . Secondly , when sinne is impudent , whorish and outragious ; when there is no feare , modesty or restraint , but it breaketh all bonds , and like a raging sea overrunneth the bankes . They declare their sinne as Sodome , saith the Prophet , and hide it not : woe unto their soules , Esay 3.9 . it is so full that it breakes out into their countenance , hypocrisie it selfe is too narrow to cover it . This is that which the Apostle calleth An excesse of riot , and the Prophet , a rushing like an horse into the battell . Now when God thus gives a man over , sinne will not be long a filling up ; when lusts breake forth , and throng together , when from concupiscence sinne goes on to conception and delight , to formation and contrivance , to birth and execution , to education , and custome , to maintenances and defence , to glory and boasting , to insensibilitie , hardnesse , and a reprobate sense , then there is such a fulnesse in sinne as is neere unto cursing , the very next step is hell . Lastly , when sinne holds out in stubbornenesse , and is incorrigible , when the remedy is refused , the pardon rejected , the peace not accepted ; Then is sinne come to its fulnesse . The sinne of the Amorites was never quite full , but when they rejected that peace , mercy , and subjection to Gods people , which was offered them first . But when men sinne against those meanes of grace which are sent unto them , and leave no remedie to themselves ; no marvell if the Lord give them over , and let in the enemie upon them , 2 Chron. 36.16 . Therefore we must take heed of finishing sinne , for it is not sin , but the consummation and finishing of sinne which condemnes a man. Now when thus the sinne of the enemie is growne so ripe , that it breaketh forth into pride and insultation against Gods people , then is the Lords time to shew himselfe : I will restore health unto thee , saith the Lord to his Church , and I will heale thee of thy wounds , because they called thee an out-cast , saying ▪ This is Sion whom no man seeketh after , Ier. 30.17 . see Ier. 50.11 . Ezek. 25.3.28.6 — 9. Obad. v. 3 , 4. when the high wayes were waste , and the way-faring man ceased , and the enemie regarded no man — Now , saith the Lord , will I arise , now will I be exalted , &c. Esay 33.8 — 11. when the enemies help forward the affliction of Gods people , and by their pride and insultation doe double the misery which is upon them , then will the Lord returne to them in mercies , and be sore displeased with his enemies , Zech. 1.15 , 16. Esay 40.2.47.5 , 6. Secondly , when Gods people are throughly humbled and purged , for God useth wicked men but as his staffe or weapon , as his fire or fan to correct and purge them , Esay 10.12 . He intendeth not in his punishments such severity against them , as against their enemies : if the rod be for the childe , the fire is for the rod , Esay 27.7 , 8.9 . When men are so smitten , that they can returne to him that smiteth them , and not revolt more and more , for God will not throw any more darts at those who are sunke and dead already : when they are stirred in their hearts joyntly to seeke the Lord , and to meet him in the way of his judgements , and to compassionate and favour the dust of Sion , then is the day of his wrath ; for when Gods time to deliver a people is come , he will more abundantly stirre up the hearts of his people to pray for it , Psal. 102.16.17 . Dan. 9.2.3 . whereas , when he will destroy a people , hee will not suffer his Saints to pray , Ier. 14.11 . Thirdly , when all humane hopes and expectations are gone , when a people is so pilled and broken , that they have no courage , meanes , succours or probabilities left , then is Gods time to deliver his Church , and to punish his enemies : The Lord shall judge his people , and repent himselfe for his Servants , when hee seeth that their power is gone , Deut. 32.36 . Psal. 68.20 , 109·31 . In one word when the preparations and premises as it were unto Gods glory are best ordered , and put together , then is the day of his wrath come . The Church then need not to bee cast downe with the insultation of her enemies , since Christ is the same yesterday , and to day , and for ever ; such as hee was ever to his Church , such hee is still . If hee have delivered his Church from the pride of her enemies heretofore , his power , truth , watchfulnesse , compassion is the same still ; and by faith in them wee may rebuke Satan , wee may chide away the weaknesse and feare of our owne hearts , wee may rejoice against those that insult over us , when they rage most wee may hope their time is short , and that it is but the biting of a wounded beast . Therefore wee finde the Saints in Scripture arme themselves against present dangers , with the consideration of what God hath done for his Church in times past , Psal. 68.7 , 8 . 74.13-18 . Esai . 51.9 , 10 , 11. Habak . 3. And in the confidence of the same truth and power breake forth into a holy scorne of their enemies , Mich. 7.8 , 9 , 10. Esai . 50.8 , 9. In the sorest extremities wee may fix our faith on God , and hee delighteth to bee depended upon alone , when all outward helpes and probabilities faile , see Esai . 41.17 , 18. Hab. 3.17 , 18. A million of men came against Asa , one of the hugest hoasts of men that were ever read of , yet by relying on God they were all delivered into his hand ; and the reason is added , because God hath eyes , and strength , or as hee is described , Revel . 5 , 6. Seven hornes and seven eyes , much wisedome , and much power to shew himselfe valiant in the behalfe of those that walke uprightly , 2 Chron. 16.8 , 9. Wee should learne likewise to rejoyce and triumph with all thankfulnesse of heart when Christ subdueth the enemies of his Kingdome , and giveth deliverance and refreshment to his people . When hee maketh his hand knowen to his servants , and his fury to his enemies , then should all they that love Hierusalem rejoyce , Esai . 66.10 . Thus the Church after they were delivered from the malice of Haman instituted days of joy and feasting , Ester 9.22 . It is a signe of an evill heart against the peace and prosperity of the Church of Christ , to envie , or slight , or thinke basely of the instruments and wayes whereby Christ delivereth it ; as wee see in Tobiah and Sanballat , Nehem. 4.2 , 3. Lastly , wee should learne wisedome to lay hold on the times and seasons of Gods peace , because hee hath a day of wrath too ; to apprehend the offers and opportunities of grace . Christ had been at the Churches dore , and had knocked for admittance ; but neglecting that season , hee was gone , and much shee suffer'd before shee could finde him againe , Cant. 5 . 2-7 . When the Lord speaketh unto us in his ordinances , and by the secret motions and perswasions of his holy Spirit , wee should not deferre , nor put him off , as Felix did Paul to some other time , but pursue the occasion , and set our selves to doe every duty in Gods time . There is a time for every worke , and it is beautifull onely in its time ; and therefore fit it is , that wee should observe wisely the signes and nature of the times , Matth. 16.2 . And accordingly proportion our devotions for the Church and our selves . It is the worst losse of time , to let slip the seasons of grace , and spirituall wisedome , till it may bee Gods time of mercy is passed over . If thou hadst knowen in this thy day the thing that concerne thy Peace . But now thy day is over , and my day of wrath is come , they are now hidden from thine eyes . Hee shall judge amongst the Heathen . ] By heathen we are to understand the same with Enemies , vers . 1. and People , Esai . 63.6 . Meaning all the armies and swarmes of Christs enemies either spirituall or secular . The word Gentiles was a word of great contempt and detestation amongst God people , as the word Iew is now amongst us ; a proverbiall word to cast reproach and shame upon men . Therefore the Apostle saith of the Ephesians , that in times passed they had been Gentiles in the flesh , Eph. 2.11 . As if by being Christians they had ceased to bee Gentiles , or rather that word had ceased to bee a terme of reproach . So that Gentile was a word of scorne , as Samaritan , Ioh. 8.48 . or Canaanite , Ezek. 16.3 . or Publican , Matth. 18.17 . Luk. 18.11 . And therefore wee finde those two still joyned together Publicans and sinners ; and so the Apostle joyneth these two words Gentiles and sinners , Gal. 2.15 . So then the word Heathen is added by David to the enemies of Christ , to render them the more odious , and to expresse their more abject and hatefull condition ; and therefore when God would cast notable reproach upon his people hee calleth them Sodomites , and Gentiles , Esai . 1.10 . Ezek. 2.3 . So then the meaning is , his most abject and hatefull enemies , that are unto him as Iewes and Samaritans , hee shall judge , that is , hee shall condemne and punish them . Whence wee may note , That Christs victorie over his enemies shall bee by way of pleading and disceptation . His military is likewise a judiciary proceeding grounded upon righteous and established Lawes . Therefore the day of Gods wrath is called a time of vengeance , and recompence for the Controversies of Sion , Esai . 34.8 . To shew that the Lord doth not take vengeance but by way of debate . And therefore when hee punisheth , hee is said to plead with men . The Priest said not where is the Lord , and they that handle the Law knew mee not , &c. Wherefore I will yet plead with you , saith the Lord , and with your Childrens Children will I plead , Ier. 2.8 , 9. So to plead and to take vengeance goe together , Ier. 51.36 . And the Lord is said to reprove with equitie ; and to smite the earth with the rod of his mouth ; that is , to convince , and argue before hee doth punish , Esai . 11.4 . as wee see in the case of Sodom , Gen. 18 . 21-33 . Herein the Lord sheweth that all our misery beginnes at our selves . That if wee perish , it is because we would not take his counsell , nor be guided by his will ; That hee did not sell us to any of his creditors , but that for our iniquities we sold our selves , Esai . 50.1 . In humane warres , though never so regularly and righteously ordered , yet many particular men may perish without any personall guilt of their owne . Delirant Reges , plectuntur Achivi . But in these warres of Christ , there shall not a man perish , till hee bee first convinc'd by a judiciary proceeding , of his owne demerit . Every mouth must bee stopp'd , and all the world by the evidence and acknowledgement of their owne conscience become guilty before God , before his wrath shall seise upon them . The Lord sent Noah to preach , before hee sent a floud to destroy the old world . He argued with Adam before he thrust him out of Paradise . The voyce goeth ever before the rod , Mich. 6.9 . This course our Savior observed towards him who had not the wedding garment . First , convinced him till hee was speechlesse , and then cast him into utter darknesse , Matth. 22.12 , 13. And this course the Lord tooke with his people when hee punished them , Esai . 5.3 , 4. Amos 2.11.3.7 . For hee will have the consciences of men to subscribe , and acknowledge the justnesse of his proceedings , and to condemne themselves by their owne witnesse ; when hee entreth into judgement hee doth it by line and plummet , Esai . 28.17 . In proportion to the meanes of grace neglected , to the patience and forbearance abused , to the times of grace overslipped , to the purity of the Law violated and profaned . We must take heed therefore of continuing Gentiles , of being aliens from that commonwealth of Israel , and strangers from the covenant of promise , of living without God in the world . No man can with hope or comfort say , Enter not into judgement , but hee who is the Lords servant , and of his houshold ; wee must be all ingrafted into the naturall Olive , and become the seed of Abraham , & Iewes by covenant , before Christ will bee our peace or reconcile us unto his Father , Rom. 2 . 29.11.17-24 . Gal. 6.16 . Eph. 2 . 11-14 . Hee shall fill the places with dead Bodies . ] This notes the greatnesse of the victory , that none should be left to bury their dead . There shall be an universall destruction of wicked men together in the day of Gods wrath , they shall be bound up in bundles , and heaped for damnation , Matth. 13.30 . Psal. 37.38 . Esai . 1.28.66.17 . And it notes the shame and dishonor of the enemie , they shall lie like dung upon the face of the earth , and shall bee beholding to their victors for a base and dishonorable buriall , as wee see in the great battell with Gog and Magog , Ezek. 39 . 11-16 . Hee shall wound the Head over many Countries . ] Either literally , Antichrist , Rev. 17.2.18 . Who taketh upon him to bee oecumenicall Bishop , and Monarch , and to dispose of crownes , and dispence Kingdomes at his pleasure . Or spiritually , Satan , who is the Prince of this World , whose head Christ was to crush , and tread under our seete , Gen. 3.15 . Rom. 16.20 . Or figuratively , the Head , that is , the counsell and power of many nations , which shall at last appeare to have been but a vaine thing , Psal. 2.2 . 1 Cor. 1.19 . What sense soever wee follow , the maine thing to bee observed is that which wee handled before ; that Christ will in due time utterly destroy the greatest , the highest , the wisest of his enemies . And therefore this may suffice upon this verse . VERSE 7. Hee shall drinke of the Brooke in the way : therefore shall hee lift up the Head. SOme understand these words in the sense of the two former , for a figurative expression of the victories of Christ ; and they in a twofold manner . Some by brooke understand the bloud of the adversarie with which the way should bee filled as with a streame : and by drinking hereof , the satiating , refreshing , and delighting himselfe in the confusion of his enemies ; for the Lord is eased when his enemies are subdued , Esai . 1.24 . Others , that hee should pursue his victorie with such heate and importunity , that hee should not allow himselfe any times of usuall repast , but should content himselfe with such obvious refreshment as should offer it selfe in the way : and should immediatly lift up his head againe , to pursue the enemie at the heele ; and in this sense , there is no more new matter here intimated than that which hath been before handled . Others understand the meanes whereby Christ should thus lift up his head and exalt himselfe above all the enemies of his Kingdome , namely by his Passion , and sufferings ; by death destroying death and him that had the power of death , which is the Devill . I will not undertake to define which sense is most agreeable to the place ; it being so difficult . But upon occasion of this latter ( which I thinke is more generally embraced ) I shall speake something of the meanes and ground of Christs victories over his enemies , and of his government in his Church , namely his sufferings and resurrection . He shall drinke of the brooke in the way ] By Brooke then or Torrent we may understand the wrath of God , and the rage of men . The afflictions and sufferings which befell Christ. And this is a very frequent Metaphore in holy Scriptures to understand afflictions by water , Psal. 18.4 , 5.42.7.69.1.124.4 , 5. So the wrath of the Lord is called a streame , and a lake , Esay 30.33 . Revel . 19.20 . In regard of the rage and irresistiblenesse thereof , Sternit agros , sternit sata laeta , boumque labores , and in regard of the turbidnesse and foulenesse thereof , for Gods wrath is full of dregs , Esay 51.17 . Psal. 75.8 . It is said in the History of Christs passion , when he was going to wrestle with that woefull agony in the garden , that hee passed over the brooke Cedron . Ioh. 18.1 . And we may observe in the History of the Kings , that when the good Kings Hezekiah , and Asa , and Iosiah , purged the Citie and the Temple of idolatry , they burnt the cursed things at the brooke Kidron , and cast them thereinto , 2 Chron. 15. 16. 2 Chron. 29.16.30.14 . 2 King. 23.6 . To note unto us that that brooke was the sinke , as it were , of the Temple , that into which al the purgamenta , and uncleannesses of Gods house , all the cursed things were to bee cast ; with relation whereunto it is not improbable that the Prophet David by a propheticall spirit might notifie the sufferings of Christ , by drinking of that cursed brooke over which hee was to passe , to signifie that on him all the faithfull might lay and powre ut their sins , who is therefore said to be made sinne and a curse for us , 2 Cor. 5.21 . Gal. 3.13 . As the people when they laid their hands on the head of the sacrifice , did thereby , as it were , unload all their sinnes upon it . Now as waters signifie Afflictions ; so there are two words with relation thereunto , which signifie suffering of afflictions , and they are both applied unto Christ , Matth. 20.22 . Are yee able to drinke of the cup that I shall drinke of , or be baptized with that Baptisme that I am baptized with ? He that drinketh hath the water in him ; he that is dipped or plunged , hath the water about him : So it notes the universalitie of the wrath which Christ suffered , it was within him , My soule is heavie unto death ; and it was all about him , betrayed by Iudas , accused by Iewes , forsaken by Disciples , mocked by Herod , condemned by Pilate , buffeted by the servants , nailed by the souldiers , reviled by the theeves and standers by , and which was all in all , forsaken by his Father . So then by drinking of the brooke is meant suffering of the curses , and it is frequently so used , Ier. 25.27.49.12 . Ezek. 23.32.34 . Hab. 2.16 . Revel . 14.9.10 . By [ The way ] we must understand either the life of Christ on earth , his passage betweene his assumed voluntary humility and his exaltation againe ; or The way between mankind and heaven , which by that should of wrath and torrent of curses , which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Col. 2.14 . was made utterly unpassable , till Christ by his sufferings made a path thorow it , for the ransomed of the Lord to passe over . Therefore shall be lift up the head . ] It noteth in the Scripture phrase victory , electation , and breaking thorow those evils which did urge and presse a man before , Psal. 27.6 . and also boldnesse ▪ confidence , and securitie to the whole body , Luke 21.28 . And further , it is not , He shall be lifted up , but , He shall doe it himselfe , He hath the power of life , and the fountaine of life in himselfe , Ioh. 5.26 . 10.18 . So that following this sense of the words , the meaning is , He shall suffer , and remove all those curses which were in the way between mankinde and heaven , and then he shall lift up his head in the Resurrection , and breake thorow all those sufferings into glory againe ; which sense is most punctually and expresly unfolded in those parallel places , Luk. 24.26.46 . Phil. 2.8 , 9. 1 Pet. 1.11 . He shall drinke of the brooke in the way ] From hence we may note , First , that betweene mankinde and heaven there is a torrent of wrath and curses , which doth everlastingly separate betweene us and glory ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a great and fixed gulfe , which all the world can neither wade thorow , nor remove . The Law at first was an easie and smooth way to righteousnesse , and from thence to salvation , but now every step thereof sinkes as low as hell . It is written within and without with curses , which way soever a man stirres , he findes nothing but death before him : one mans way by the civility of his education , the ingenuitie of his disposition , the engagement of other ends or relations , may seeme more smooth and plausible than anothers , but by nature they all runne into hell , as all rivers , though never so different in other circumstances , runne into the sea . It is as impossible for a naturall man of himselfe to escape damnation , as it is to make himselfe no childe of the old Adam , or not to have beene begotten by fleshly parents . The Gulfe of sin in our nature cannot be cleansed , and therefore the Guilt thereof cannot be removed . The Image we have lost is by us unrepairable ; the Law we have violated , inoxorable ; the Iustice we have injured , unsatisfiable ; the concupiscence of our nature insatiable , sinne an aversion from an infinite good , and a conversion to the creature infinitely ; and therefore the Guilt thereof infinite and unremoveable too . We should learne often to meditate on this point , to finde our selves reduced unto these straits and impossibilities , that we cannot see which way to turne , or to helpe our selves , for that is the onely way to draw us unto Christ. Every man naturally loves to be in the first place beholding to himselfe ; in any extremity , if his owne wits , purse , projects , or endevours will helpe him out , hee lookes no further ; but when all his owne succours have forsaken him , then hee seekes abroad . It is much more true in the matter of salvation ; no man ever did begin at Christ , but went unto him upon meere necessitie , when he had experience of the emptinesse of all his other succours and dependencies , we all by nature are offended at him , and will not have him to reigne over us , till thereunto we be forced by the evidence of that infinite and unpreventable misery , under which without him we must sinke for ever . This is of all other the most urging argument unto men at first to consider , that there is a torrent of curses , a sea of death , a raigne of condemnation , a hell of sinne within , and a hell of torments without betweene them and their salvation ; and there is no drop of that sea , no scruple of that curse , no title of that Law , which must not all be either fulfilled or endured . Suppose that God should summon thy guilty soule to a sudden apparance before his tribunall of Justice ; and should there begin to deale with thee even at thy mothers wombe : Alas , thou wouldest be utterly gone there ; even there a seed of evill doers , the spawne of viperous and serpentine parents , a cursed childe , a childe of wrath , an exact image of the old Adam , and of the bloud of Satan . But then here is after this produced a catalogue , and history of sinnes of forty , fiftie , or three score yeeres long . And in them every inordinate motion of the will , every sudden stirring , and secret working of inward lust , every idle word , every uncleane aspect , every impertinencie and irregularity of life , scored up against thy poore soule , and each of them to be produced at the last , and either answered or revenged . O where shall the ungodly and sinners appeare if they have not right in Christ ? And how should men labour to be secured in that right ? Who would suffer so many millions of obligations and indictments to lye betweene him and God , uncancelled , and not labour to have them taken out of the way ? Now the onely way to be brought hereunto is , to deny our selves and all we doe ; to doe no good thing for this end that we may rest in it , or rely upon it when we have done , but after all to judge our selves unprofitable servants : when wee have prayed , to see hell betweene heaven and our prayers ; when wee have preached , to see hell betweene heaven and our sermons ; when we have done any worke of devotion , to see hell between heaven and all our services , if God should marke what is amisse in them , and should enter into judgement with us : In one word , to see hell betweene heaven and any thing in the world else , save onely betweene Christ and heaven . Till in this manner men be qualified for mercy , they will have no heart to desire it , and God hath no purpose to conferre it . Christ must be esteemed worthy of all acceptation , before God bestowes him : and the way so to esteeme of him is , to feele our selves the greatest of all sinners . And when the soule is thus once humbled with the taste and remembrance of that worme-wood and gall which is in sinne , there is then an immediate passage unto hope and mercy , Lament . 3.19 — 22. and that hope is this . That Christ hath drunken up , and dried that torrent of curses which was betweene us and heaven , and hath made a passage through them all by himselfe unto his Fathers Kingdome . He was made sinne and a curse for us , that so hee might swallow up sinne and death , and might bee the destruction of hell , Hos. 13.14 . I will here but touch upon two things . First , What Christ suffered . Secondly , why he suffered : for understanding of the first we must note , first , that Christ Humane nature was by the hypostaticall Vnion exalted unto many dignities , which to all the Creatures in the world besides are utterly incommunicable ; as the communication of properties , the adoration of Angels , the primogenitu●e of the Creatures , the cooperation with the Deitie in many mighty workes , the satisfaction of an infinite Justice by a finite passion , &c. Exalted likewise it was by his spirituall unction above all his fellowes , with that unmeasurable fulnesse of grace , as wonderfully surpasseth the united and cumulated perfections of all the Angels in heaven . Secondly , wee must note likewise , that all these things Christ received for the worke of mans Redemption , and therefore he had them in such a maner as was most suteable and convenient for the execution of that worke . Now Christ was to fulfill that worke by a way of suffering and obedience , by death to destroy him that had the power of death , as David by Goliahs sword slew him that was master of the sword . As there fell a mighty tempestuous winde upon the red sea , whereby the passage was opened for Israel to goe out of Egypt into Canaan ; so Christ was to be torne and divided by his sufferings , that so there might be a passage for us to God , through that sea of wrath which was betweene our Egypt and our Canaan , our sinne and our Salvation . Here then are two generall Rules to be observed concerning the sufferings of Christ. First , that the Oeconomie or dispensation of his Mediatorship is the measure of all that he suffered . So much as that required , he did suffer , and more he did not : for though he suffered as man , yet he suffered not because he was a man , but because he was a Mediator . Secondly , in as much as a Mediatour betweene God and sinners was to be holy and separate from sinners ( for if he should have beene a sinner , he had beene one of the parties , and not a Mediator ) therefore none of those sufferings which are repugnant to his holinesse , and , by consequence , unserviceable to the administration of his office , could belong unto him . Such things then as did no way prejudice the plenitude of his grace , the union of his natures , the quality of his mediation , such things as were suteable to his person , and requisite for our pardon , such as were possible for him , and such as were necessary for us , those things he suffered as the punishments of our sinnes . Now punishments are of severall sorts ; some are sins , some onely from sinnes . Some things in severall respects are both sinnes and punishments . * In relation to the Law , as Deviations , so they are sinne : in relation to the order and disposition of Gods providence , so they are punishments . As hardnesse of heart , and a reprobate sense . Other punishments are from sinne , and in this regard sinne is two wayes considerable , either as inherent , or as imputed : from sinne as inherent , or from the consciousnesse of sinne in a mans selfe , doth arise remorse , or torment and the worme of conscience . Againe , sinne as imputed may be considered two wayes ; either it is imputed upon a ground in nature , because the persons to whom it is imputed are naturally one with him that originally committed it , and so it doth seminally descend , and is derived upon them . Thus Adams sinne of eating the forbidden fruit is imputed unto us , and the punishment thereof on us derived , namely the privation of Gods Image , and the corruption of our nature . Or else it is imputed upon a ground of voluntary contract , vadimonie , or susception , so that the guilt thereupon growing is not a derived , but an assumed guilt , which did not bring with it any desert , or worthinesse to suffer , but onely an obligation and obnoxiousnesse thereunto . As if a sober and honest person be suretie for a prodigall and luxurious man , who spending his estate upon courses of intemperance and excesse , hath disabled himselfe to pay any of his debts ; the one doth for his vitious disability deserve imprisonment , unto which the other is as liable as he , though without any such personall desert . Now then the punishments which Christ suffered are onely such as agree unto sinne thus imputed , * as all our sinnes were unto Christ. Againe , in punishments we are to distinguish betweene punishments inflicted from without , and punishments ingenerated , and immediately resulting from the condition of the person that suffereth . Or betweene the Passions and Actions of the men that are punished . Punishments inflicted are those paines and dolorous impressions which God either by his owne immediate hand , or by the ministery of such instruments as he is pleased to use , doth lay upon the soule or body of a man. Punishments ingenerated are those which grow out of the weakenesse and wickednesse of the person lying under the sore and invincible pressure of those paines which are thus inflicted . As Blasphemie , despaire , and the worme of conscience . In one word , some evils of punishment are * vitious , either formally in themselves or fundamentally , and by way of connotation in regard of the originals thereof in the person suffering them . Others are onely dolorous and miserable , which presse nature , but doe no way defile it , nor referre to any either pollution or impotency in the person suffering them , and of this sort onely were the punishments of Christ. Now these punishments which Christ thus suffered are either inchoate or consummate ; inchoate , as all those penall defects of our nature which neither were sinnes , nor grounded upon the inherence of sinnes ( for hee tooke not our personall , but onely our naturall defects . ) And these were either corporeall , as hunger , thirst , wearinesse , and the like ; or spirituall , as feare , griefe , sorrow , temptations , &c. consummate , were those which he suffered at last . And these likewise were either corporeall , as shame , mockings , buffets , trials , scourgings , condemnation , an ignominious and a cursed death . Or spirituall , and those were principally two . First , a punishment of Dereliction . My God , my God , why hast thou forsaken mee ? Matth. 27.46 . There was some kinde of separation betweene God and Christ during the time of his sufferings for sinne in that cursed manner . For understanding wherof we must note that he had a fourfold Vnion unto God ? First , In his humane Nature , which was so fast united in his person to the divine , that death it selfe did not separate it either from the person or from the deitie . It was the Lord that lay in the grave . Secondly , In Love , and so there was never any separation neither , but when hee hanged on the Crosse , hee was still the beloved Sonne of his Father , in whom hee was well pleased . Thirdly , In the Communion of his Spirit and Holinesse ; and in that regard likewise there was no disunion , for hee was offered up as a lambe without spot or blemish . Lastly , In the fruition of the light of his countenance , and of his glory and favor , and in this respect there was for the time of his sufferings a dereliction , subtractione visionis , non dissolutione unionis , by the withdrawing of his countenance , not by the dissolving of his union . Hee looked upon Christ as a God armed against the sinnes of the world which were then upon him . Secondly , There was a punishment of malediction . Hee did undergoe the curse of the Law , hee did graple with the wrath of God , and with the powers of darknesse , hee felt the scourges due unto our sinnes in his humane nature , which squeezed and wrung from him those strong cries , those deepe and woefull complaints , that bloudy and bitter sweate , which drew compassion from the very rocks . And surely it is no derogation to the dignity of Christs person , but on the other side a great magnifying of the Iustice of God against sinne , of the power of Christ against the Law , and of the mercy of them both towards sinners , to affirme , that the sufferings of Christ , what-ever they were in specie ▪ in the kinde of them , were yet in pondere , in their weight and pressure , equally grievous with those which we should have suffered ; for being in all things save sinne like unto us , and most of all in his liablenesse to the curse of the Law ( so farre as it did not necessarily denotate either sinne inherent , or weaknesse to breake through in the person suffering ) why hee should not bee obnoxious to as great extremities of paine , I see no reason ; for no degree of meere anguish and dolor can bee unbefitting the person of him who was to bee knowne by that Title , A man of sorrowes . And surely farre more indignity it was to him to suffer a violent death of body from the hands of base men , than to suffer with patience , obedience , and victorie farre sorer stripes from the hand of God his Father , who was pleased upon him to lay the iniquity of us all . For the second thing proposed , Why Christ suffered these things ; The Scripture giveth principally these five reasons : First , to execute the decrees of his Father , Act. 4.27 , 28. Secondly , to fulfill the prophesies , prefigurations , and predictions of Holy Scriptures , Luk. 24.46 . Thirdly , to magnifie his mercy , and free love to sinners , and most impotent enemies , Rom. 5.8 . Fourthly , to declare the Righteousnesse and truth of God against sinne , who would not bee reconciled with sinners but upon a legall expiation , Rom. 3.25 . For although wee may not limit the unsearchable wisedome and wayes of God , as if hee could no other way have saved man ; yet wee are bound to adore this meanes , as being by him selected out of that infinite treasure of his owne counsell , as most convenient to set forth his wonderfull hate of sinne , his inexorable Iustice and severity against it , his unsearchable riches of love and mercy towards sinners , and in all things to make way to the manifestation of his glory . Lastly , To shew forth his owne power which had strength to stand under all this punishment of sinne , and at last to shake it off and to declare himselfe to bee the Sonne of God by the resurrection from the dead , Rom. 1.4 . For though Christ did exceedingly feare , and for that seeme to decline and pray against these his passions : yet none of that was out of jealousie , or suspicion that hee should not breake through them . But hee feared them as being paines unavoidable , which hee was most certainly to suffer ; and as paines very heavie and grievous , which hee should not overcome without much bitternesse , and very woefull conflict . Now for a word of the last Clause . Therefore shall hee lift up the Head. ] Wee may hence observe , that Christ hath conquered all his sufferings by his owne power . As in his passion when hee suffered hee Bowed downe his head before-hand , and gave up the ghost with a loud voice , to note that his sufferings were voluntary , Ioh. 19.30 . So in his resurrection hee is said to lift up his head himselfe , to note that hee had life in himselfe , that hee was the Prince of Life , that it was impossible for him to be held under by death ( as we were by the Law , Rom. 7.6 . ) And that his exaltation was voluntary likewise and from his owne power , for he was not to have any assistant in the worke of our redemption , but to doe all alone , Ioh. 2.19.5.26.10.17 . Act. 3.15 . If it bee objected that Christ was raised from the dead by the Glory of his Father , and that hee raised him up , Rom. 6.4 . Act. 13.33 . To this I answer that this was not by way of supplement and succor to make up any defect of power in Christ ; but onely by way of consent to Christs owne power and action , that so men might joyntly honour the Sonne and the Father , Ioh. 5 . 19-26 . Or by the Glorie of the Father wee may understand that glorious power which the Father gave unto his Sonne in the flesh , to have life in himselfe , Ioh. 5.26 . annexing thereunto a command to exercise the same Power , Ioh. 10.18 . Or hee is said to bee raised by himselfe and his Father both , because that Holy Spirit which immediatly quickned him ( Rom. 1.4 . 1 Tim. 3.16 . 1 Pet. 3.18 . ) was both his and his Fathers . It was not any personall thing wherein the Sonne differ'd from the Father which raised Iesus from the dead , but that Spirit which was common to them both . To conclude then with the consideration of those great benefits , and that excellent use which this resurrection of Christ doth serve for unto us . First , it assureth us of the accomplishment of his workes of mediation on earth , and that he is now in the execution of those other offices which remaine to bee fulfilled by him in heaven for the application of his Sacrifice unto us ; for having in the resurrection justified himselfe hee thereby rose for our justification likewise , Rom. 4.25 . For if the debt had not been taken quite off by the suretie , it would have lien upon the principall still . And therefore the Apostle proveth the resurrection by this that Gods mercies are sure , Act. 13.34 . Whereas if Christ were not risen from the dead wee should bee yet in our sinnes , and so by consequence , the mercies of David should have failed us , 1 Cor. 15.17 , 18. And for this reason it is ( as I conceive ) that the Lord sent an Angell to remove the stone from the mouth of the sepulcher ; not to supply any want of power in him , who could himselfe have roled away the stone with one of his fingers ; but as a Iudge when the Law is satisfied sendeth an officer to open the prison-doores to him who hath made that satisfaction ; so the Father to testifie that his Iustice was fully satisfied with the price which his Sonne had paid , sent an officer of heaven to open the doores of the grave , and as it were to hold away the hangings while his Lord came forth of his bed-chamber . Secondly , it assureth us of our resurrection ; for as the head must rise before the members , so the members are sure to follow the Head. The wicked shall rise by his Iudiciary power , but not by the vertue and fellowship of his Resurrection ; as the faithfull , who are therefore called Children of the Resurrection , Luk. 20.36 . 1 Cor. 15 . 20-23 . Thirdly , it doth by a secret and spirituall vertue renew and sanctifie our Nature , Rom. 6.4 . For the acts of Christs mediation in his sufferings and victories are spiritually appliable and effectuall in us unto answerable effects . His death to the mortification of sinne , Heb. 9.14 . 1 Ioh. 1.7 . And his resurrection , to the quickning of us in holinesse , Eph. 2.5 . Col. 2.12 . Fourthly , it comforteth us in all other calamities of life which may befall us ; hee that raised up himselfe from the dead , hath compassion and power to deliver us from all evill and to keepe us from falling . This is the summe of Iobs argument , God will raise me up at the last day , therefore undoubtedly hee is able ( if it stand with my good and his owne glory ) to lift me up from this dunghill againe , Iob 19.27 . And this is Gods argument to comfort his people in patient waiting upon him in their afflictions , because their dead bodies shall live , and they that dwell in the dust shall awake and sing , Esai . 26.19 . Lastly , it serveth to draw our thoughts and affections from earth unto heaven ; Because things of a nature should move unto one another . Now saith the Apostle , Our conversation is in heaven , from whence wee looke for a Saviour , even the Lord Iesus Christ ; who shall change our vile Body , and make it like unto his glorious Body , according to the working whereby hee is able to subdue all things unto himselfe . To him with the Father and the Holy Ghost , three persons , and one God , bee all honor , glory , Majesty and thanksgiving for ever , Amen . FINIS . Errata . PAge 16. line 2. for rejoyceth , reade rejoycest . p. 31. l. 30. for That , r. The. p. 43. l. 7. for that , r. the. p. 49. l. 6. dele Our . p. 52. l. 23. for world , r. word . p. 64. l. 25. for to give , r. not to give . p. 65. l. 2. dele At. p. 82. l. 35. for wrested , r. rested . p. 148. l. 3. for deliberation , r. deliberating . p. 154. l. 21. for stones , r. stones . p. ●59 . l. 22. for acquit , r. acquaint . p. 191. l. 11. for exhaleth , r. extracteth . p. 195. l. 21. dele onely . p. 197. l. 18. for Heralds , r. Harbingers . p. 221. lines 21.25 . for matter , r. master . p. 225. l. 28. for And , r. An. p. 261. l. 15. for world , r. word . p. 327. l. 24. for frequenting , r. frequent . p. 387. l. 28. for us , r. it . p. 388. l. 29. for he , r. heed . p. 399. l. 1. for reconciliation , r. revocation . l. 12. r. leaveth it not . p. 444. l. 2. for because , r. but because . A Table of such places of Scripture as are by the way briefly opened or paraphrased in this Exposition , and the former three Treatises . T noteth the Treatise , and P the Psalme . GEn. 3.15 . T. 439 Gen. 6.5 ▪ 6. T. 274 Gen. 8.21 . T. 274 Exod. 15.3 . P. 493 Numb . 14.17 . T. 274 Numb . 20.12 . P. 190 Numb . 23.21 . P. 450 Deut 4.19 . T. 284 Deut. 6.5 . T. 202 2 Sam. 3.25 . P. 400 1 King. 21.20 . T. 278.279 2 Chron. 6.41 . P. 163 Iob 21.16 . T. 51 Psal. 2.9 , 10. P. 12 ▪ 13. Psal. 37.16 . T. 77.369 Psal. 37.25 . T. 26 Psal. 62.10 . T. 98 Psal. 78.37 . T. 110 Psal. 87.4 . P. 372 Psal. 89 27. P. 17 Psal. 89.35 . P. 80 Psal. 109.6 . P. 486 Psal. 119.18 , 19. T. 435 Psa. 119 . 64-125 . P. 308 Psal. 126.1 . P. 209 Psal. 132.8 . P. 163 Psal. 144.11 . P. 23 Eccles. 1.15 . T. 68 Eccles. 5.10 — 17. T. 72. Eccle. 6 . 1-3.7-10 . T. 73. Eccles. 7.29 . P. 354 Eccles. 10.2 . P. 484 Esay 13.7 ▪ 8. P. 498 Esay 28.16 . T. 484 Esay 33.22 . P 94 Esay 53.10 . P. 31 Esay 57.20 . P. 138 Ier. 1.11 , 12. T. 49 Ier. 2.13 . T. 16 Ier. 3.19 . P. 233 Ier. 8.8 . P. 215 Lam. 3.39 ▪ 40. T. 176 Ezek. 3.3 . P. 162 Ezek. 18.20 . P. 444 445 Ezek. 33.31.32 . P. 68 Hos. 5.11 . P. 59 Hos. 5.12 . T. 42 Hos. 7.14 . T. 311 Hos. 7.16 . T. 302 Hos. 8.7 . T. 302 Hos. 8.14 . T. 426 Hos. 9.8 . P. 251 Hos. 9.11 . T. 43 Hos. 10.11 . T. 422 Ioel 3.17 . T. 50 Amos 8.2 . T. 49 Mic. 7.19 , 20. P. 122 Nahum 1.10 . P. 493 Habak . 3.9 . P. 387 Zeph. 1.8 . P. 149 Hag. 2.7 . T. 389 Hag. 2.14 . T. 307 Zech. 5 . 6-11 . T. 49 Mal. 4.2 . P. 51 Matth. 4.4 . P. 6 Matth. 6.24 . P. 21 Matth. 9 . 15-17 . P. 43 Matth. 11.11 . P. 178 Matth. 13.22 . T. 59 Matth. 15.28 . T. 489 Matth. 23.29 . P. 56 Matth. 26.5 . P. 316 Matth. 26.39 . P. 426 Matth. 10.21 . T. 413 Luke 1.36 . P. 384 Luke 2 . 40-52 . T. 423 Luke 22.32 . T. 351 Luke 24.46 . P. 30 Iohn 1.16 . T. 400 Iohn 1.17 . P. 183 Iohn 1.18 . P. 169 Iohn 3.18 . T. 131 Iohn 4.22 . P. 136 Iohn 6.44 . P. 12 Iohn 7.38 . P. 40 , 178 Iohn 7.39 . P. 37 Iohn 8.56 . T. 57 Iohn 10.4 . P. 257 Iohn 11 . 48-50 . T. 219 Iohn 13.27 . T. 267 Iohn 14 . 20-23 . T. 487 Iohn 15 . 1-5 . T. 464 Iohn 16.7 . P. 236 Iohn 16.10 . P. 30 Iohn 16.21 . P. 50 Iohn 17.4 . T. 420 Iohn 17.13 . P. 437 , 491 Iohn 17.15 . P. 434 , 435 Act. 9.7 . P. 381 Act. 28 28. P. 136 Rom. 5.10 . P. 430 Rom. 5.13 . T. 370 Ro. 5.14 . T. 136 , 137 , 370 Rom. 6.3 . T. 144 Rom. 6.11 . T. 144.275 Rom. 7.8 . T. 131 Rom. 7.12 . T. 133 Rom. 7.14 , 15. T. 278 Rom. 8.29 , 30. T. 447 Rom. 8.32 . T. 485 Rom. 13.9 . T. 414 Rom. 13.10 . P. 328 1 Cor. 2.14 . T. 118 1 Cor. 3.21 , 22. T. 27 1 Cor. 7.29 . T. 54 1 Cor. 8.2 . P. 322 1 Cor. 11.1 . T. 411 — 413 1 Cor. 12.3 . P. 170 1 Cor. 13.13 . T. 494 1 Cor. 14.24 , 25. T. 162 1 Cor. 15 . 24-28 . P. 78 1 Cor. 15.56 . T. 130 2 Cor. 1.18 . P. 322 2 Cor. 1.20 . T. 345-350 . P. 390 2 Cor. 2.16 . T. 390 2 Cor. 3.6 , 7 , 8. P. 191 2 Cor. 3.12 . P. 202 2 Cor. 3.18 . T. 416. P. 180-191 2 Cor. 4.1 , 2. P. 206 2 Cor. 4.6 . P. 136-181 2 Cor. 5.14 . T. 488 2 Cor. 5.21 . P. 424 2 Cor. 8.9 . T. 413 Gal. 3.10 . T. 226 Gal. 3.19 . T. 137 Gal. 4.5 . P. 429 Gal. 5.6 . T. 485 , 486 Gal. 5 . 15-22 . T. 374-383 Gal. 6.16 . P. 216 Ephes. 2.6 . P. 435 Ephes. 3.9 , 10. P. 167 Ephes. 4.17 , 18. T. 182 Ephes. 4.26 . T. 174 Ephes. 4.30 . T. 434 Ephes. 6.24 . P. 74 Phil. 2.8 , 9. P. 29 Phil. 3.8 . T. 474 Col. 1.18 . P. 18 Col. 1.24 . T. 421 Col. 2.15 . P. 118 Col. 3.3 . T. 432 1 Tim. 1.13 . T. 295 1 Tim. 1.15 . P. 6 1 Tim. 3.16 . P. 273-430 1 Tim. 4.4 . T. 24 1 Tim. 4.8 . T. 492 1 Tim. 6.18 . T. 489 Heb. 1.9 . T. 422 Heb. 2.3 . P. 136 Heb. 6.17 . P. 384 ▪ 385 Heb. 7.19 . P. 19 Heb. 8.4 . P. 427 Heb. 9.24 . P. 428 Heb. 10.11 , 12. P. 23 Heb. 11.1 . T. 57 Heb. 11.40 . P. 19 Heb. 12.2 , 3. T. 356 Iam. 1.8 . P. 317. Iam. 1.14 , 15. T. 155-286 Iam. 1 . 19-21 . P. 174 Iam. 2.10 , 11. P. 356 Iam. 4.5 , 6. P. 184 1 Pet. 1.16 . T. 413 1 Pet. 2.6 . T. 484 1 Pet. 2.24 . P. 438 439 2 Pet. 1.3 . T. 485 2 Pet. 1.4 . T. 344 2 Pet. 1.9 . T. 56 2 Pet. 3.16 . T. 126 1 Ioh. 3.2 . T. 433 1 Ioh. 3.3 . T. 341 1 Ioh. 3.9 . T. 288. P. 52. 1 Ioh. 4.20 . P. 73 1 Ioh. 5.8 . T. 280. FINIS . Notes, typically marginal, from the original text Notes for div A10650-e120 Confess . li. 3. ca. 4. Orata . Gal. 1.14 , 16. Phil. 3.8 . Notes for div A10650-e10940 Act. 20.27 . 1 Cor. 2.1 , 2. 2 Cor. 4.5 . 1 Cor. 4.1 , 2. Eph. 4.20 . T●tum Christiani nominis poud● & fruct●●s M●rs Christi . Tertull. 2 Cor. 3.6 , 14. Heb. 1.1 . a Quid est quod di●itur Testamentum vetus , nisi occultatio novi ? & quid aliud quod dicitur novum nisi veteris Revelatio . Aug. De Civ . Dei , l. 16· c. 26. hoc occultabatur in veteri Testamento pro temporum dispensatione justissima , quod revelatur in novo . Id. De pec . incrit . & remiss . l. 1. c. 11. Et tom ▪ 4. De Catech. rud cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin. Ma●tyr . Mat. 5.17 . Mat. 7.12 . Luk. 16.16 , ●1 . Luk 9.28 . Hilar. ca● . 17. in Math. S. Ambr. li. 7. in Luc. Ioh. 1.17 . Gal. 6.2 . Act 10.43 . 1 Pet. 1.10.11 . Ioh. 5.39 . 1 Ioh 3.23 . Act. 4.12 . Tertull. Apolog. Ca● . 30. & ad Sc●pulam , cap. 5. Dan. 7.14 . Matth. 11.27 . Ioh. 17.2 . Illud n●scio quo mo●o dica●ur fr●st●a Deu 〈…〉 nisi vos 〈◊〉 : si ●nim Deus 〈…〉 volu●●us ; Ad c●●d●m quippe misericu●diam per●in● : ut 〈◊〉 . A●g . Tom. 4. Ad 〈◊〉 . Lib 1. qu. 2. Ag 〈◊〉 in cordibus ●word minum e●iam motum 〈…〉 Id. de Grat. & I●b . A●● . c. 21. 2 Cor. 4 6. Eph. 1.17 , 18. Act. 26.18 . 1 Ioh. 2.77 . Ioh. 16 8. Gen. 9.27 Act. 16 14. Ier. 3● . 18.33 . Ezek. 36.26 , 27. 1 Ioh. 5.20 . Psal. 119 . 34.3● Nol●●● cogitar● invitum trahi , trahitur animus , & amore . Aug. Tract 26. in Iohan. Act 3.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin Martyr . Apol. 2. Osculum pacis orationis signaculum , quae oratio cum di●ortio Sancti ●sculi integra , &c. Tertull. de Orat. * 〈…〉 , ut vulgus super fli●●osus ●olet , m●num ori adm●v●ns , osculum labiis pre●●it . M●nut . Felix , in Octavio . In adorando d●xtram ad osculum res●imus . ●li● . lib. 28. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Lucian . de Saltatio●e . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A● tutoris impe ium cunctus populus obediet . Hieron . Eris sub pedibus aut adoptatus aut victus ; locum habebis vel gratiae vel poenae A●g . Esai . 10 3. Iere. 4.30 . a Christus vocatur Primageni tus omni● c●eaturae , hoc est , Dominus . Schindler in v●ce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So●e in scripturis primogenitū votari quodcunque in suo genere excellens atque summun est — Ego P●imogenitum consti●uam ●um , hoc est , mirum in modum exaltabo & glorificabo cum . Gloss. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiae , Clas . 8. Appel . 7. pag. 308. Matth. 9.6 . Iohn 5.25 , 26. 1 Cor. 6.11 . Iohn 6.40 . Heb. 2.18 . Heb. 7.25 . Iohn 6.39 . & 10.28 . Revel . 12.10 . Phil. 3.21 . Colos. 2.17 . Luke . 1.69 , 70. Act. 3.18 . & 20.24 . 2 Cor. 1.20 . Iohn 8.56 ▪ Gen. 49.18 . 2 Sem. 23.5 . Hag. 2.7 . Act. 26.16 . 1 Iohn 1.2 , 3. 1 Pet. 1.10 , 11 , 12. Iohn 4.38 . Aug. de civ . Dei , lib. 10. cap. 25. & epist. 157. ad Optat. Et epist. 49. ad●De grat . de Catech. Rud. cap. 3. &c. 19. de peccat merit . & remiss . lib. 2. c. 29. de peccat . Orig. c. 24 et 25. de nupt . & concupis . l. 2 , c. 1● . 1 Iohn 2.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dam●s● lib. 4 de Orthodox : fid : cap. 2. Verb●m sedere Regni significat potestatem . Hieron , in Eph. cap. 1. Sedere quod dicitur Deus non membrorum positionem sed judiciariam significat potestatem Aug. de Fide & symbol . cap. 7. Ier. 52.12 . Luk. 1.19 . 2 Chron. 18.18 ▪ 1 King. 17.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Mag. Homil. de Fide. Vt sol cum in nube tegitur claritas ejus comprimitur , non caecatur — sic Homo ille , quem Dominus salvaterq●● roster , is est , Deus , Dei Filius induit , Deitatem in illo non intercepit , sed abscondit . Greg. Nazim . Orat. 49. de fide . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Th●ophilact . in Ioh. 17. Accepit ut 〈◊〉 quae habebat ut Deus . Theodoret . in Phil. 2. Phil. 1.19 . Phil. 4.13 . Eph 4.16 . Tiberius in triumpho Germanico congiarium tricenos nummos viritim dedit . Sueton. Di●isit in populum congiarium , ut mos est Imperium suscipientibus . Herodian . lib. 5. & de Septimio Severo initio imperii magno congiario populum prosecutus est . I●eml . 3. vid. Sueton. Aug. cap 41. & Aelium Lamprid . in Antonino . Observatum fuit ut principes assumpto Imperio , ad conciliandum ●avorem , congiarium d●rent populo , &c. Alex. ab Alex. Genial . di●r . lib. 5. c 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb. hist ▪ lib. 1. cap. 5. Act. 2.2 , 3. Act. 4.31 . Ioel 2.28 . Rom. 2.29 . Gal. 6.15 , 16. Coloss. 2.11 . Phil. 3.3 . 1 Cor. 6.19 . Act. 10.35 . 1 Tim. 2.8 . Ephes. 1.7.2.7 3. Col. 1.27 . Interpellare dicitur pro nobis , quia nobis gemendi & interpellandi imponit affectum . August . Quod dicitur Spiritus Sanctus intercedere pro nobis , hoc non est ita intelligendum ac si ipsa persona spiritus immediate intercederet . Intercedit enim per gemitꝰ : porro non gemit spiritus , sed nos gemimus ; itaque docendo hoc facit , efficiendo ut gemamus . Cameron . de Eccles. pag 98. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Rhet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. b 1 Iohn 3.8 , 9. c Matth. 7.23 . Luke 13.27 . The whole phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as the Latine Opera●ius Iniquitati● , one that maketh a trade of sinne , or professeth iniquity , whose service is altogether incompatible with the profession or hope of a Christian. Doctor Iackson of ●●stif faith . sect . 2. c. 8. d Iohn 14 26. 1 Iohn 2.20 . Esay 54.13 . Ierem. 31.33 . 2 Cor. 3 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. e Vid. Beza Annotat. in Rom. 6.17 . ler. 32.39 , 40. Ezek. 36.27 . Rom 8.14 . Ephes. 4.30 . Gal. 4.5 , 6. Ephes. 1.14 . 1 Pet 1.3 . Rom. 8.19 , 23. Rom. 9.23 . 2 Cor. 5.4 . Phil. 4.7 . 1 Pet. 1.8 . Ioh. 16.22 , 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Ioseph . Antiq. lib. 13. cap. 6. Ioh. 4.20 22 , Immortale Odium , et nunquam sanabile vulnus ; Ardet adhuc combos & tentyra ; summus u●rinque Ind. furer vulgo , quod 〈◊〉 v●●morum Odit ●terque locus , cum solos cr●d●t hab●n●os Ess Deos , quos ipse col●t . I●venal . Satyr . 15. A●ro paricies , au●o laquearia , auro fulgent capita co●●mnarum , & 〈◊〉 atque ●suricus ante sores nos●ras Christus in paupere moritur . Hieron . ad Gaudentium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iust. Martyr . Apol. 2. Qui Christiano vocabul● gloriantur & perditè vivunt , non absurdè possunt videri medio Noe filio figurari ; passionem quippe Christi , quae illius hominis nuditate significata est , & annunciant profitendo , & male agendo exhonorant . August . de Civit. Dei , lib. 16. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Ignat. epist. ad Tral . a Si quis Christo ●emporalia p●eponat , no● esl in cofundam●ntum Christus . ●ug , de civit Dei , lib 21. cap. 26. Mu●●●●missâ 〈◊〉 prop●●●anon 〈…〉 , & 〈◊〉 quaere . ●es , 〈◊〉 quae Iesu Christi , non à Christi unitate , sed à suis commodis 〈…〉 . Aug de Baptismo cent . Donat. lib. 4. cap. 10. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. l●s . Antiq. lib. 12. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Ioseph . Antiq. lib. 11. cap. 8. c ●uos vi●es petulanter & ●iocac●●er insul●●re 〈◊〉 Chri●●● , 〈◊〉 in e●s 〈…〉 que non evasissent , nisi se●vos Christi se esse finxissent , et nunc ingratâ superbia , atque im●itssimá insaniá ejus nomini resistunt corde perverso , ut sempiternis tenebris pu●iantur , ad quod ●omen , ore vel subdola consugerunt , ut temporali luce ●rucrentur . Aug. de civ . Dei , lib. 1. cap. 1. 2 Cor. 5.14 , 15. Amor concupiscentiae non requiescit in qua cunque extrinsecâ aut superficiali adeptione amati , sed quaerit amatum perfectè habere , quasi ad intima i●●ius pervenieus &c. Aquin. 12 ae . qu. 28. art . 2. vid. ibid. art . 4. & 5. Cant 2.5 . Psal. 119.20 . Esay 26.8 . Psal. 42.2 . Rom. 8.23 . Psal. 119.5.10.31.47.54.81 . &c. Quodlibet agens propter amorem agit quodcunque agit . Aquin. 12 ae . qu. 28. art . 6. Securus licet Aeneam Rutilumque ferocem Committas , nulli gravis est percussus Achilles . Quid ●●fert dictis ignoscat Mutius , annon ? Pone Tigillinum , taedâ lucebis in illà Qua stantes ardent qui fixo gutture fumant , &c. Iuvenal . Satyr . 1. Ier. 7.4 . Rom. 2.17.20 . Hos. 2.2 , 3. Mark. 6.20 . 1 King. 21.27 — 29. Act. 8.13 . 2 Pet. 2.20 . Ephes. 3.18 , 19. Amor meus pondus meum , eo feror quocunque feror . Aug. Cant. 2.16 . Ioh. 14.23 . Ioh. 1● . 21.23 . Psal. 119.68 . Psal. 19 . 7-11 . Mic. 2.7 . Esay 45.19 . Psal. 119.140 . Tertul. Apolog. cap. ult . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb. hist. Eccl. lib. 4. cap. 14. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignat. ep . ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Ibid. c Psal. 69.1 , 2. Psal. 124.4 , 5. Esay 8.7 . Iames 1.17 . Non mutat voluntatem , sed vult mutatati●nem , Aqu. part . 1. qu. 19. art . 7. Aug. Confess . lib. 12. c. 15. deciv . Dei , lib. 14. c. 11. lib. 22. cap. 1. de Trin. lib. 5. c. 16. Vid. Arist. Polit. lib. 5. In se magna ruunt , laetis hunc numin● rebus Crescendi posuere modum , Lucan . Aug. Epist. 48. & to . 7. de unitat . Eccles. c. 16. B. Iewels Defence of the Apologie , part 4. page 360. a Idem à Romano pontifice dividi , quod ab universa Ecclesia separari , Baron , to . 2. A. 254. §. 100. b Crantzius in Metropol . l. 5. c. 1. in Bonifacio 6. Stephano 6. Theodoro , Christophoro , Ioanne 12. Sylvestro 2. Sigon . de Regno Italiae , lib. 7. Anno 964. Guicciard . de Alex. 6. lib. Hist. 1. pag. 3 , 4. Pet. Bembus de eodem in Hist. Venet. lib. 6. Platina in Christophero 1. Ioan. 13. Sylvestro 2. &c. Vid. Mornaeum de Ecclesia , ca. 9. Reynol . Conser . c. 7. divis . 1. & 5. B. Carleton of Jurisdict . cap. 7. B. Vsher de statu Ecclesiae , cap. 3 , 4 , 5. c Bellarm. lib. 1. de Pontif. Rom. cap. 9. Baron . An. 33. sect . 17. Bellar. de Pontif. Rom. lib. 1. c. 10. * Quod non audet Bozius . Praeter Christum ( inquit ) non potest aliud fundamentum poni , quod sit itemprimarium design . Ecclesie , l. 18. c. 1. ob . 5. a Sicut ( quod certum est ) nemo potest aliud ponere fundamentum , prae●erid quod positum est , quod est Christus ; ita etiam nec aliud quispiam ponet , quam quod posui● Christus , neque convellet quod ipse firmavit , dicens , Tu es Petrus , &c. Baron . An. 33 sect . 20. b Baron . A. 34. sect . 247. Bozius de fignis Ecclesiae , lib. 18. cap. 1.2 . Bellarm. de Roman . Pontifice , lib. 1. cap. 17.25 . c Baron . An. 34. sect . 264. d Baron . Ibid. sect . 269. Baron . Ibid. sect . 274. Ibid. sect . 275. An. 35. sect . 9.25 . Baron . An. 39. sect . 6. Bellarm. de Rom. Pontif. lib. 2. cap. 12. Baron . An. 39. sect . 16.26 . Tertull. depraescript . cap. 19.22 . Aug. Epist. 165. de dissidio Donatist . * Ier. 5.22 . Aegyptus mari concavitate depressior , & tamen praecep to creatoris tanquam compe dibus coercetur mare Rubrum ne in Aegyptum irrumpat . Basil , Mag. Hexamer . Homil. 4. Oportet eum ad tantam evidentiam regnum suum perducere , donec inimici eius nullo modo audeant negare quod regnat , Aug. Rom. 2.4 , 5. Eccles. 8.11 . Esai . 26.10 . Exod. 9.27 , 28.34 , 35. Hos. 7.13 , 14. Esai . 9.13 . Amos 4.6 ▪ 8 , 9 , 10 , 11. Deut. 29.19 . Psal. 50.21 . Hos. 5.2 , 3. Hos. 7.2 , 12. Amos 8.7 . Deut. 31.34 , 35. Psal. 50.21 . Ier. 17.1 . Levit. 26.25 . Hos. 12.2 . Psal. 2.2 . Esai . 65.3 . Mat. 26.37 . Luk. 22.44 . Ioh. 12.27 . Mark. 14.33 , 34. Ier. 5.11 , 12. Ezek. 12.22 . 2 Pet. 23. Esai . 28.22 . Gal. 6.7 , 8. 2 Chro. 36.16 . Medium interim surantur tempus & commeatum faciu●t delinquendi . Tertull. Ion. 3.8 , 9. Ioel 2.12 , 14. Zeph. 2.3 . 1 Cor. 15.32 . Esai . 41.15 . Esai 64.3 . Esai . 30 33. Esai . 27.4 . Esai . 47.14 . Zech. 12.3 , 6. Psal. 2.9 . Corpora tardè augescunt citò extinguuntur . Tac. Hos. 13.7 , 8. Prov. 6.34 . Cant. 8.6 . Ezek. 36.5 . Rom. 9 22. Esai . 3.9 . Ier. 2.17 . Ier. 4.18 . Hos. 13.9 . Psal. 10.6.11 . Luk. 12.19 . Mic. 3.11 . Deut. 29.19 . Esai . 56.12 . Esai . 38.12 . Ezek. 37.11 . Iob 20.22 . Amos 4.7 . Hos● . 2.9 . Hag. 1.9 . Hos. 9.2 . Psal. 78.30 , 31. 2 Pet. 2.1 . Heb. 6 8. Host. 8.1 . Zech 5.1 . Hos. 5.7 . Hos 10.15 . Esai . 47.9 . Eccle. 8.12 , 13. Esai . 55.8 , 9. Esai . 8.12 , 13. Esai . 51.12 , 13. Zech. 8.6 , 7. Ier. 32.27 . Gen. 18.14 . Ier. 17.7 , 8. Esai 41.17 , 18. Hab. 3.17 ▪ 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Ethic. lib. 5. cap. 1. Ezek. 18.25 . Mal. 3.14 , 15. Hos. 14.9 . Psal. 8.6 . Eph. 1.21 , 22. 1 Pet. 3.22 . Ioh. 10.28 . Esai . 40.11 . Esai . 63 . 1·3 . Ioel 3.13 , 14. Revel . 14.20 . Gen. 3.14 . Luk. 10.19 . Rom. 16.20 . Psal. 68.23 . 2 Sam. 12.31 . 2 Kings 9.33 . Lam. 1.15 . Heb. 5.8 . Heb. 2.17 , 18. Esay . 63.9 . Coloss. 1.24 . Esay 65.13 . Esay 66.5 . 2 Thess. 1.6 , 7. 1 Pet 4.13 . 1 Cor. 6.2 , 3. Alex. ab Alex. Gen. dier . lib. 6. cap. 6. Rosin . Antiq. Rom. l. 10. c. 29. Gal. 6.14 . 1 Iohn 5.4 , 5. Heb. 11.26 . Rom. 8.18 . 2 Cor. 17. Heb. 12.1 , 2. Heb. 10.36 , 37. Esay 11.1 . Zech. 3.8 . Exod. 33.14 , 16. Mic. 7.19 , 20. Psal. 65.3 . Q●od in prosundum maris abjicitur penitus non extat ▪ Theodoret . Psal. 103.12 . Esay 43.25 . Esay 44.22 . Mal. 3.6 . Esay . 2.11 . Psal 72.9 . Mic. 7.17 . Esay 49 23. Qui Constantini toties p●rterrunt urbem , Sub Tamberlano sella canisque suit . * Aurel. Victor & Eutropius . Ier. 2.26 . Ezra 9.6 . Dan. 9.7 , 8. Rom , 6.21 . Ier. 2.24 . Matth. 21.44 . Revel . 6.16 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Hom. 20. ad pop . Antioch . b Inde paena caepit unde caepit & Crimen . Cyprian . de Lapsis . c Socrat. Histor. lib. 6. cap. 5. & Sozom. lib. 8. cap. 7. d Esai 51.23 . Heb. 10.29 . Esai . 63.18 . Revel 11.2 . Heb. 6.6 . Iudg. 1.7 . 1 Cor. 6.2 , 3. Rom. 16.20 . Esai 14.2 . Mic. 4.11 , 12 , 13. Mich. 7.10 . a Voluntas Humana , perversè utendo bonis , fit mala : ille Ordinate etiam malis ●tendo , permanet bonus . Aug. Episi . 120. Sicut ergo ipsi benignitate , & patientia , id est Bon●s Dei malè ut untur , dum non corriguntur , sic contra Deus etiā malis eorum benè utitur , non solùm ad justitiā suam , quâ eis digna in fine retribuet , sed etiam ad exercitationem & profectum sanctorum suorum , ut ex ipsa ●tiam ma●orum perversitate , boni proficiant , & probentur , & manifestentur . Idem , epist. 141. b 2 Tim. 2.20 . c Esai . 10.5 , 6 , 7. d Rom. 9.17 . e Matth. 18.7 . f 1 Cor. 11.19 . g Esa. 37.28 , 29. Notes for div A10650-e29560 Greg. Tholos . de Repub. lib. 9. cap. 1. Rom. 13.4 . 1 Sam. 10.16 , 17. Gal. 6 2. Iam. 2.8 . Iam. 1.25 . Psal. 91.11 . Prov. 10.29 . Esai . 26.13 . Rom. 13 6 , 7. Psal. 56 8. Deut. 20.11 . a 1 King. 4.21 . b 1 King. 9.21 . 10.10 . c Matth. 2.11 . Primitiae Gentium sacramentalia munera pr●ferunt de thesauris , &c. Cyprian . serm . de stell . & Magis Brisson . De Reg. Persarum . l. 1.26 . Ioh. 5.22 , 27. 2 King. 11.12 . 1 King. 10.18 . Liv. lib. 30. Tacit. Ann. l. 4. Dionys Hallicar . lib. 3. Heb. 2.9 . Psal. 45.6 , 8. Insigne majestatis regiae . Hieron . Theodoret. Arnobius . Aug. & Prosp. Euthymius . Qui alieni erant , tui esse incipient . Dignare esse Dominus inimicorū tuorum . Hieron . Heb. 4.12 , 13. Gal. 3.1 . a 1 Cor. 1.24 . b Rom. 1.16 . c 1 Cor. 2.6 , 7. d 1 Cor. 28. e 1 Tim. 1.11 . f Act. 3.15 . g 1 Ioh. 1.1 . h Phil. 2.16 . i Ioh. 5.27 . k Ioh. 12.48 . l Luk. 1.69 , 77. Luk. 2.30 . Esai . 62.11 . Gen. 49.18 . m Ioh. 4.22 . n Heb. 2.2 , 3. 2 Cor. 3.9 . o Act. 18.28 . p Act. 13.46 . q Iam. 1.21 . r 2 Cor. 4.6 . s 2 Cor. 3.18 . a Revel . 1.16 . b Esai . 11.4 . c Eph 6.17 . d Ier. 23.29 . Ier. 5.16 . e 2 Cor. 2.16 . Luk. 11.20 , 21. Eph. 3.2 . 2 Tim. 2.26 . Eph. 6.12.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. Orat. 1. Mark. 4.39 , 41. Esai . 57.20 . Psal. 114.5 , 6. Act. 17.32 , 34. a Heb. 1.8 . b 2 Cor. 5.19 . c Eph. 1.13 . d Rom. 8.2 , 3. e 2 Cor. 3.6.8.9 . f Esai . 61.1 . g Gal. 3.24 . h Psal. 2.9 . i Rom. 8.3 . Heb. 7.18 , 19. k Exod. 34.5 , 6 , 7. Mich. 7.18 , 19. Matth. 9.6 . l Matth. 28.18 , 19. Obad. v. 21. Ioh 20.23 . 1 Tim 4.16 . Iam. 5.20 . Ioh. 17.17 . Esai . 54.13 . Gal 4.19 . 2 Cor. 3.2 . 1 Pet. 1.5 . Iud. v. 24 . 1 Pet. 1.24 . 1 Ioh. 3.9 . Ioh. 1● 2. Ioh. 10.10 . Esai . 61.1.3 . Psal. 23.4 . Psal. 119.50.92 . 2 Chron. 32.8 . Math. 4.4 . 1 Tim. 4.5 . Rom. 13.14 . 1 Ioh. 2.16 . 2 Cor. 10.6 . Ier. 1.8 , 9. Ier. 6.27 . Ezek. 3.8 , 9. Mat. 21.44 . Matth. 22.46 . Luke 21.15 . Act 6.10 . Act. 18.28 . Tit. 1.9 , 11. Gal. 3.22 . Ier. 2.5 31. Mic. 6.3 , 4. Amos 2.11 . Ier. 5.7 . Ier. 9.7 . Esai . 5.3 . Ioh. 18.6 . Quid judicaturus faciet qui judicandus hoc fecit ? quid regnaturus poterit , qui moriturus hoc potuit ? Aug. Ioh. 14.12 . Tit. 3.11 . Wisd. 17.11 , 16. Luk. 19.22 . Ier. 19.11 . * Aquin. part . 1. qu. 1. art . 10. ad primum . Alphons . à Castro contra Haeres . lib. 1. cap. 3. Glass . Philolog . Sacra . lib. 2. pag. 338. Hooker lib. 5. sect . 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A. Gell. Esay 5.23 . Exod. 23.2.7 . Rom. 12.2 . Ephes. 2.2 . Zeph. 1.8 . Hieron . Theodoret. Ribera . a 1 Cor. 11.14 . b Nec virtutem aut vitium seculum vocavit . Tac. in Agric. Homicid●●m cam admittunt si●g●li crim●n est , virtus vocatur cum publ●cè geritur , Cypr. l. 2. epist. 2. c 1 Cor. 6.9 ▪ Esay 41.21 . Esay 28.17 . 2 Cor. 2.16 . Levit. 26.36 . 1 King. 22.27 , 28. Ier. 37.16 , 17. Act. 24.25 . Iames 2.19 . Ier. 23.29 . Ier. 5.14 . Ezek. 2.6 . Deut. 33.2 . Ier. 1.10 . Psal. 91.13 . Ezek. 22.2 . Iohn 12.48 . 1 Cor. 14.24 . Esay 11.8 . Hos. 6.5 . Ier. 6.11 . Mich. 6.9 . Iohn 9.39 . Luke 9.56 Iohn 15.22 . Heb. 6.8 . Amos 8.1 . Luke 13 8 , 9. Luk. 4.28 . Luk. 6.11 . Act. 5.17 . Act. 13.45 . Act. 7.54 . Ioh. 8.59 . Act. 6.10 , 11. Act. 7 57 , 58. Iam. 1.21 . Mat. 18 . 1● . Mark. 16.16 . 1 King. ●1 . 27 . Mark. 6.20 . Act. 26.28 . Psal 78.34 , 36 ▪ Luk. 9.57.61 . 1 Tim. 6.17 . 2 Cor. 4.5 . 1 Tim. 4.11 , 12. Tit. 2.15 . 1 Cor. 7.23 . Matth. 7.29 . Matth. 22.16 . 1 Cor. 2.4 . 2 Cor. 13.17 . 2 Cor. 3.10 . 2 Cor. 4.2 . Ier. 1.6 , 7 , 8. Ezek. 3.8 , 9. Psal. 110.3 . Eph. 6.20 . Ier. 5 22. Psal. 19 7. 2 Pet. 1.19 . Act. 13.34 . 1 Tim. 6.17 . 2 Chro. 16.8 , 9. 2 Chr. 17.9 , 10. Esai . 56.2 , 4 , 6. Ier. 10.25 . Eph. 4.17 , 20 Rom. 2.28 , 29. Col. 2.11 . Philip. 3.3 . Ier. 7.27 . Ezek. 2.3 , 4.7 . Ezek. 3.7 . Ezek 3.3.2.10 . Ier. 17.16.28.6 . Ier. 15.16 . Mic. 4.2 . Rom. 8.3 . Iam. 1.25 . Gal 4.24 . 2 Cor. 3.67 . a Revel . 6.11.7.14 19.8 . b Exod. 28.2.40 . c Psal. 26.8 . Exod. 40.34 . d 1 Sam. 4.22 . e Esai 62.2 . f Psal. 132.8.14 . 2 Chro. 6.41 . g Esai . 55.3.54.9.10 . Heb. 8.6.13 . h Heb. 12.28 . i Heb. 7.24 . k Matth. 28.20 . l Matth. 3.17 . Ier. 9.24 . Mic 7.18 . m Esai . 11.10 . Ier. 17.12 . Esai . 60.7 . Esai . 64.11 . 1 Kings . 8.11 . n Mal. 4.2 . o Hag. 2.7.9 . p Heb. 9.13 , 14. q Esai . 40.5 . Esai . 66.18 . Luk. 2.32 . r Col. 1.27 . Iam. 2.8 . 2 Cor. 3.8 9. 1 Thess. 2.12 . s 1 Pet. 1.12 . Exod. 33.18 , 19 : Exod. 34.6 , 7. Mich. 7.18 . Rom. 16.25 . 1 Cor. 2.7 9. Ephes. 3.9 , 10. a Non humana ratione possibile , sed spiritus efficacia credibile . Ambros. Ideo certum quia i●possibile . Tert. b Matt. 16.17 . Ioh ▪ 6.45 . c O●ficii non naturae vocabula quia magnum cogitatum patris super hominis restitutione ●n●un●i●vit sec●l● . Tertull. d Ioh. 1.18 . e Ioh. 3.2 . f Heb. 12.25 . g Ioh. 3.12 . h Heb. 3.1 . i Philip. 3.14 . k Heb. 8.5 . Heb. 9.23 . l Iam 3.17 . m Iohn 16.8 , 11. n 1 Cor. 2.10 , 11 , 12. o Rom. 8.2 . p 2 Cor. 3.8 . q Ephes. 1.17 . Eph. 3.16 ▪ 19. 1 Pet. 1.11 , 12. r 1 Cor. 12.3 . s Mat. 12.24 . Iohn 8.48 . t 1 Cor. 1.24 . u 2 Thes. 2.13 , 14 Act. 16.14 . Deus nos adjuvat & ut sciamus , & ut amemus , Aug. Epist. 143. Ioh. 12.48 . Heb. 12.25 . Eph. 2.17 . 1 Pet. 1.11 . 2 Cor. 13.3 . 1 Ioh. 5.10 . Esai . 4.4 . Mal. 3.3 . Ezek. 36.25 , 27. Psal. 19.9 . Heb. 9.14 . Esai . 32.15 . Act. 15.9 . 1 Tim. 1.5 . Rom. 15.19 . Rom. 2.16 . Rom. 16.25 . 1 Cor. 2.4 . 1 Cor. 3.9 . 2 Cor. 6.1 . Iam. 5.20 . Iohn 20.23 . Ezek. 20 4. 2 Cor. 5.20 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. Revel . 2 7. Psal. 85.8 . Ioh. 10.4 , 5. 1 Thes. 2.13 . Act. 17.11 . Ier. 13.15 , 17. Iam. 1.21 . Mal. 1.13 . Mal. 3 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 7.51 . Iam. 1.19 , 20. Nehem. 5.11 , 12 Luk. 19.8 . Gal. 1.16 . Act. 9.6 . 1 Sam. 3.10 . Act. 10.33 . Esai . 40.3 , 4 , 5. Mal. 3.1 , 4 , 5. Luke 10.1 . Act. 1.1 . Hebr. 2.3 . 1 Cor. 12.8 , 11. Ephes. 4.12 , 13. 1 Pet. 4.14 . Mal. 4.2 . Ezek. 47.8 , 9. Esai . 35.5 , 6 , 7. Mat. 11.11 , 13. 2 Cor. 3.10 . Tit. 3.6 . Heb. 6.7 . Ioh. 7.38 . Ioh. 4.14 . Esai . 11.9 . Esai . 44.3 . Ezek 47.3 , 4 , 5. Esai . 33.14 . Ioh. 4.10 . Ezek. 47.12 . Zech. 12.10 . a Ezek. 36.25 . b Esai . 35.6 , 7. Ezek. 11.19 . c Mal. 3.16 . Gal. 6.1 , 2. d Gal. 5.17 . Phil. 1.27 . Ezek. 47.12 . 2 Pet. 3.18 . Col. 1.9 , 10. Phil. 3.8 , 14. 2 Cor. 3.18 . 1 Cor. 11.7 . 2 Cor. 4.4 , 5 , 6. a Rom. 15.19 . 1 Cor. 15.1 . b Act. 20.25 . c Ephes. 3.8 . d Ephes. 3.10 . e 1 Cor. 1.24 . 1 Cor. 2.6 , 7. Rom. 5.8 . Act. 14.16 , 17. 2 Pet. 1.3 , 4. 1 Cor. 3.18 . Iohn 1.17 . Rom. 5.21 . Iames 4.5 , 6. Matth. 13.19 . Marke 1.14 . Luke 8 10. Deut. 29.29 . Exod. 19 21. Exod. 33.23 . Habak . 3.4 . Iohn 17.3 . 1 Iohn 1.3 . Iohn 1.18 . Col. 1.15 . Iohn 14 6. Ephes. 2.18.3.12 . Heb. 10.19.22 . Habak . 3.3 , 4. Deut. 1.1 . Deut. 33.2 . Deut. 5.22 . Gal. 3.10 . Rom. 12.20 . Exod. 19 . 16-21 . Hebr. 8.6 . Hebr. 7.18 , 19. Rom. 8.2 , 3. 1 Pet. 2.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. Or. 3. Ephes. 3.18 . Phil. 3.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg Naz. Orat. 1. 1 Pet. 1.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. Orat. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz ibid. Numb . 20.12 . 1 Pet. 3.14 , 15. 1 Pet. 4.14 . 1 Iohn 5.10 . Gen. 4.13 . Psal 78.18 , 19.40.41 . Quod operum lex minando imperat , hoc fidei lex credendo impetrat . — lege operum dicit ▪ Deus , Fac quod jubeo ; l●ge fidei dicitur Deo , Da quod jubes . Aug. tom . 3. lib. de spiritu & litera . copp . 13.19 . 2 Cor. 3.18 . Ioh. 16.11 . Esay 42 3. Matth. 12.20 . 1 Cor. 11.31 . 2 Cor. 7.11 . Hos. 14.8 . Esay 31.7 . Ier. 31.19 . Phil. 3 20. Psal. 119.92 . 2 King. 6.33 . Mal. 3.14 . Esai . 58.3 . Iohn 10.4 , 5. Act. 20.29 , 32. Ephes. 4 . 11-14 . 1 Thes. 5.21 . 2 Ioh. 8.9 . Iam. 1.23.25 . Ioh. 1.12 . 1 Ioh. 3.1 . Revel 1.6 . 1 Pet. 2.9 . Rom. 3.1 , 2. 1 Sam. 4.22 . Luke 2.32 . Amos 8.7 . Ier. 9.24 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 15.20 . 2 Tim. 1.14.2.2 . 1 Chron. 23.24 . 2 Chro. 34.33 . 2 Chro. 29.3.30.1.22.31.2 , 3 , 4. Euseb. de vit . Constantini , li 2. cap. 37 , 38 , 39. Act. 13.26 . Iude v. 3 . 2 Thes. 2.15 . Act. 13.46.28 28. 1 Thes 2.2 . Act. 2.14.23.36 . Act. 4 . 8-12 , 13 , 19. Act. 5.29 , 32. 1 Ioh. 4.17 . Esai . 51.12 ▪ 13. 1 King. 18.18 . 1 King. 22.14 . Amos 7.16 , 17. Ier. 37.13 , 14. Tertull. Apolog. cap. ult . Baron . A. 179. num . 27. Euseb. Hist. l. 5. c. 1. Christiani sumus , Christiani , & Deos tuos imperator non colemus . Baro. A. 301 num . 46. A. 165. n. 4. Ier. 37.16 , 17.38.15 , 16. Marke 6.20 . Act. 6.15 . 1 Cor. 14 24 , 25. Act. 16 ▪ 29 , 30. * Adjectos ideo vocabant , quia cum in eo essent ut torquerent martyres , ipsi martyres fuerunt , verbo Dei , & constantiâ martyrum permoti . Cameron De Ecclesi pa. 83. Ier. 1.17 , 18. Ezek. 3.8 , 9. 1 Tim. 4.11 . 2 Cor. 4.1 , 2. 2 Cor. 3.12 . * Tertull. Apol. c. 5. Rom. 1.16 . Ephes. 6.20 . Act. 4.29 . Act. 20.27 . Iosh. 8.35 . Deut. 29.29 . Act. 5.20 . Ioh. 16.6 , 7. Gal. 4.16 . 2 Tim. 3.16 , 17. Deut. 12.28 . Psal. 119.128 . Iam. 2.10 , 11. Ier. 1.17 . Ezek. 3.18 . a 1 Pet. 4.11 . b Ezek. 3.4 . c 2 Cor. 5.20 . d 2 Cor. 13.3 . e 1 Cor. 14.25 . f Mic. 3.8 . g 2 Cor. 3.17 . h Mic 2.7 . i Mat. 7.29 . k Hos. 9.7 . l Mich. 2.11 . m Revel . 2.5 . Mat. 21 . 41-43.23.37 , 38. 1 Thes. 2.16 . n Ezek. 3 26. Ezek 24.13 . o 2 King 22.20.23 . p Ier. 4.10 . Ier 14.13 . Ier. 23.13.33.40 . Lam. 2.14 . q 2 Cor. 4 1 , 2. 2 Cor. 2.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Greg. Naz. Orat. 1. & Isid. Pelut . lib. 1. epist. 169. r Ezek. 13.10 . Ier. 14.13 . s Ephes. 4.14 . Col. 2.4.8 . t Ier. 5.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2.4 . Demonstratio autem nihil relinquit aut inevinentiae in re , aut formidini● in intellectu . Tit. 2.1.7.8 . Clem. Alex. in Protrept . 2 Tim. 4.3 . 2 Cor. 4.3 . 1 Tim. 1.15.4.9 , 10. Act. 17 11. Matth. 2.10 . Rom. 10.15 . Rom. 1.10 . Ephes. 2.17 . Col. 1.6 . 1 Thess. 1.5 . 2.1 . Rom. 10 6 , 7 , 8. Ier. 26.4 . Esay 65.1 . Ioseph . Antiq. lib. 18. cap. 8. Psal. 126.1 . Act. 12.9 . Gen. 45.26 . Luke 24.41 . Matth. 13.44 . Esay 9 3 , 4. Iohn 15.11 . Rom. 15.13 . Iames 1.2 . Hebr. 11.26 . Mic. 5.5 . Rom. 5.3 . Esay 61.2 . Baron . An 31. num . 78. 2 Cor. 6.2 . Luke 19.6 . Act. 21.17 . Act. 17.11 . Gal. 4.14 . Marke 10.29 . Baron . An. 261. num . 30. Euseb. lib. 4. hist. cap. 14. Scultet . Exercitat . Evangel . lib. 2. cap. 5. 1 Thess. 1.6 . Luke 22 . 2● , 29. Gal. 6.14 . Iohn 4.14 . Hos. 10.11 . Esay 58.2 , 3. a Marke 10.30 . b Phil. 1.29 . c 2 Tim. 3.12 . d Gal. 4 19. e Zech. 3.8 . Esay 8.18 . 2 King. 9.11 . Ier. 29.26 . Wisd. 5.6 . Phil. 1.27 . Tit. 2.10 . 1 Thess. 2.12 . 1 Pet. 2.8 . 2 Cor. 6 . 1-3 . Gal. 6.16 . Tit. 2.14 . Nehem. 6.11 . 1 Pet. 4 . 3-6 . Ier. 8.8 . Col. 2.6 . Col. 1.28 . 2 Tim. 3.15 , 16 , 17. Psal. 119.98 , 99. Ier. 8.9 . Gal. 6.16 . Psal. 119.24 . Aug. contr . epist. Parmen . lib. 3. cap. 2. Hebr. 3 . 3-12 . Ephes. 1.12 . a Eph 4.20.22 . 1 Ioh. 2.6 . 1 Ioh. 4.17 . Phil. 2.5 . Esay 58.13 . Ioh. 15.8 . b Phil. 1.27 . c Non stant uno loco vitia , sed mobilia & inter se dissidentia tumultuantur , pellunt invicem , fugantur . Senec. de Benes . l. 1. c. 16 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. Orat. 40. de Baptismo . Rom. 2.23 , 24. * 1 Pet. 2.15 , 16. 2 Cor. 6.3 . 1 Tim. 6 1. Phil. 1.27 . Iud. v. 3. 1 Tim. 3.16 . Esai . 33.14 , 24. Mat. 9.2 . Ioseph . Antiq. lib. 16. ca. 11. 2 Mac. 3.5 . Tacit. Hist lib. 5. Ioseph . Antiq. lib. 12. cap. 13. Prov. 16.12.20.28.25.5 . Arist. Prob. sect . 2● . qu. 25. Qui hircos redolent , foediùs olent cum se unguea taverint . Arist. Prob. Heb. 6 . 4-7 , Heb. 10.26 . Vid. Sixt. Senens . biblioth . l. 7. Melch. Can. loc . Theolog. l. 2. c. 10. Greg Tholos . de Rep. lib. 12. ca. 7. Act. 20.28 . 1 Tim. 3.2 . 2 Cor. 11.28 . Ioh. 10.12 , 13. Ioh. 17.11 , 12. 1 Pet. 5.7 . Mal. 3.17 . Iud. v. 24. Eph. 5.26 , 27. Ioh. 10.18 . Ioh 6 39. Heb. 2.17.3.2 . 2 Tim. 2.15 . Iud. v. 22 , 23. Ioh 20.15 , 16. Esai . 28.27 , 28. Esai . 40.11 . Esai . 66.11 . Esai . 61.1 , 2 , 3. Esai . 42.3 . Mat. 12.20 . Marke 16.7 . 〈…〉 . Ezek. 16.6 . Esay 65.1 . Rom. 5.6.8.10 . Esay 5.4 . Hos. 11.8 . Ier. 31.20 . Ephes. 3.19 . Esay . 55.9 . Ier. 29.11 . Hos. 11.8 . Esay 1.10 . Ier. 3.19 . Ier. 9.7 . Lament . 3.22 , 23. Act. 13.34 . 2 Tim. 2.19 . Psal. 89.2 . Mal. 3.6 . Esay 64.5 . Hebr. 13.8 . Esay 41 . 10-14 . Hos. 11 . 7-11 . Phil. 2.7 , 8. Gal. 4.5 . Rom. 8.3 . 2 Cor. 8.9 . 1 Cor. 2.9 . Phil. 4.19 . Phil ● 23. Iohn 7●9 . Iohn 1● . 7 . Hebr. 9.12 . Iohn 14 2 , 3. Iohn . 17.22 . Ephes. 2.6 . a Psal. 23 5. Mica 7.13.15 . Ezek. 34.14 , 23. Matth. 15.26 . Phil. 4.12 . Heb 6.12 . Ioh. 15.4 . b Gen. 33.14 . Iohn 10.3 . Psal. 78.52 . Esay 63.13 . Deut. 1.31 . Esay 40.11 . Esay 41.13 . Hos 11 3 , 4. Deut 32.11 , 12. Hos. 2.14 , 15. Hos. 14.4 . a Iohn 6.60 . Matth. 25.24 . b Iob 21 . 1● 15. Mal 3.14 , 15. c Ezek. 18.25 . d Ier. 11.10 . Act. 7.39 . Psal 14.3 . e Animalia quaedam , ne invenir● possint , vestigia sua circa cubile ipsum consun●um . Senec. epist. 68. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem ▪ Alex. f Gal. 1 7. 2 Pet. 3.16 . g Ezek. 34 16. Gal 8.1 . Ezek. 47.12 . h Ezek. 34 25. i Mica 5.5 . * Scultet exercit . Evang. l. 1. cap. 4. k Revel . 7.17 . l Gen. 31.40 . Psal. 121.4 . Exod. 33.14 . Marke 4.38.40 . Deut. 25 5. Ruth 3.9.4 5. Levit. 25.25 . Heb. 2.11.17 . Esay 8 18. Esay 49.15 . Esay ●0 . 11 . Matth. 23.37 . Esay 66.11 . Ioh 20.17 . Prov. 17.17 . Rom. 7 4. Ephes. 5.25.32 . Heb. 4.15 . Heb. 2.17 . Hebr. 5.2 . 1 Cor. 12.25 . 1 Iohn 2.2 . Hebr. 3.2 . Iohn 6.37 . Esay 55.8 . Esay 50.10 . Ezek. 37.3 . Ier. 29.11 . Ephes. 3.8.19 . 1 Tim. 1.16 . Esay 66 14. Psal. 51.8 . 1 Pet. 5.7 . Ioh. 17.6 . 1 Cor. 6.20 . Hebr. 3.6 . 2 Tim. 1.12 . 2 Tim. 4.16 , 17 , 18. Dan. 3.16 , 17. Hebr. 11 . 17-19 . Rom. 4.20 , 21. Ier. 17 . 5-8 . Hebr. 11.6 . Psal. 73. ●8 . 1 Pet. 5.7 . Zech. 8.6 . Marke 10.27 . Psal. 136.16 . Ier. 2.6 . Amos 2.10 . Deut. 8.15 , 16. Esay 60.19 . Matth. 6.32 . 2 Chron. 16.9 . Phil. 4.6 . Exod. 34.6 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Rhet. lib. 2. cap. 2. 2 Pet. 3 9. Iohn 5.34 . 1 Tim. 1.16 . Heb. 7.25 . Heb. 4.16 . Ioh. 10.10 . Heb. 13.9 . Col. 3.12 , 13. Eph. 5.2 . Phil. 2.4 , 5. Rom. 14.7.15.15.2 , 3. a Rom. 1.16 . 1 Cor. 2.4 , 5. b Ioh. 6.45 . c Eph. 4.20 , 21. d 1 Tim. 1.11 . e Rom 15.19 . f Ioh. 5.19 . g 2 Cor. 5.19 . h Ioh. 1.18 . Ioh. 14.17 . i 1 Cor. 1.23 . 2 Cor. 4.5 . Col. 1.28 . k Heb. 12.25 . Eph. 2.17 . 1 Pet. 3.19 . l Ioh. 5.25 , 26. Ioh. 10.27 , 28. m 2 Cor. 1.24 . n Ioh. 13.13 , 14. o 2 Cor. 4.5 . p 1 Pet. 5.3 , 4. q Ioh. 21.15 . r 2 Cor. 5.19 . Eph. 3.2 . 2 Tim. 1.14 . s 1 Pet. 4.11 . 1 Cor. 4.1 . 2 Cor. 5.19 , 20. t Gal. 1.10 . Ezek. 13 ▪ 3 , 9 , 17. Ier. 14.14 . Ier 23.16 . 2 Pe● . 3.16 . 2 Cor. 2.17 . 2 Cor 4.2 . Hos. 9.8 . Gal. 2.4 . Mic. 3.5 , 6. 1 King. 22.23 . ● Thes. 2.10 , 12. Mater omnium Haereticorum superbia . Aug. de Gen. contr . Manich. l. 2. cap. 8. & Confes. li. 12. c. 24. b Theodor. Eccle. Histor. l. 1. c. 2. vid. Petr. Aerod . Decret . l. 1. Tit. 6. sect . 12. * Tertull. con . Marc. l. 4. c. 6. & 43. & li. 5. c. 4. G●atiae vocabulo frangens invidi●am , off●nsionemque declinans , Aug. de Grat. Christ. l. 1. c. 37. & Epist. 105. Hebr. 7.25 . * Ier. 10.21 . Phil. 1.16 . Ezek. 34 2 , 3. Esay ●6 . 11 . Mic. 3.5 . 2 Pet. 2.14 , 15. Iud v. 11. 3 Ioh v. 9 ▪ Amos 7.12 , 13. Sulpit S●ve● . l. 2. Cypria . a● 〈◊〉 . Hos. 5 1.9.7 , 8. Ier. 23.2 , 29. Mat. 13 52. 1 Cor. 3 10. Mat. 22.22 , 46. 2 Cor. 6.3 . Iud. v. 22 , 23. Prov. 11.30 . Prov. 15.2 . 2 Cor. 12.16 . Act. 17.23 , 28. Act. 26.2 , 3 , 27 , 29. 1 King. 20.33 . 1 Cor. 9 . 19-23 . 2 Cor. 11 29. Eadem omnibus debetur charit●s , non eadem medicina , &c. Aug de Catechi . Rudib. ca. 15. Iam. 3.13 , 17. Matth. 11.29.21.5 . Luk. 9.55 . Gal. 6.1 . 2 Tim. 2.25 . Heb. 3.2 . 1 Cor. 4.2 . 2 Tim. 2.2 . Deut. 4.2 . Gal. 1.6 . Act. 20.27 . Heb. 13.17 . Ioh. 10.4 , 5 , 27. Iohn 3.12 . Iam. 3.17 . Heb. 4.12 . Ioh. 12 . 4● . Rom. 8.7 . Heb. 12.3 . Act. 13.45 . Act. 28.23 . 1 Ioh. 1.1 , 2. Gal. 1.12 . Matth 5.22 . Ioh. 4.21 . 2 Cor. 1.24 . 1 Pet. ● . 3 . Heb. 4.2 . 1 Thess. 2.13 . Eph. 4.12 . Esai . 55.11 . a 2 Thes. 2.10 . Act. 2.41 . Act. 17.11 . Act. 21.17 . 1 Sam. 3.18 . 1 Sam. 25.32 . Gal. 4.14 . Esai . 11.6 . b Iam. 1.21 . Levit. 26.2 . Act. 10.33 . 1 Thes. 2.13 , 14. Eph 4 . 20-22 . Esai . 53.1 . Esai . 55.11 . Exod. 3.4 . Amos 7.14 , 15. Act. 4.13 . 5.29.35 , 36. Rom. 16.25 . 1 Cor. 2 . 7·9 . Rom. 1.20.2.14.15 . Revel . 14.16 . 1 Pet. 1.20 . 1 Cor. 2.7.10 . Eph. 1.9.10 . Eph. 3.9.11 . Act. 14.16.17.30 . Ioh. 17.3 . Esai . 53.11 . 1 Cor. 2.14 . Ioh. 1.5 . Exod. 4.22 . Psal. 147.20 . Vide Cameron . de Eccl. pag. 81. Deut. 7.6 , 7. Deut. 9.6 . Ios. 24.2 , 3. Ephes. 3.9 . Math. 10.5 . Eph. 3.7 , 8. Math. 11 ▪ 25 , 26. Eph. 3.9.11 . Rom. 11 ▪ 33. Gal. 3.1 . Col. 1.6 . Revel . 3.20 . Ier. 26.4 . Deut. 30.19 . Rom. 10.8 . 2 Cor 5.20 . Matth. 11.28 . Mic. 6.8 . 1 Ioh. 3.23 . Luk. 14.23 . Heb. 5.4 . Gal. 1.12 . 1 Kings . 12.31 . 2 Tim. 2. ● . 1 Pet. 4.10 . Eph. 3.10 . 1 Cor. 4.2 . a Luk 4.16.31 . b Act. 17.2 18.4 . (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin Martyr . Apol. 2. Tertull. Apol. C●● 3.9 . d Eum in populo verbum veritatis recte tractantem omni die Dominico audiebam . Aug. Confess . lib. 6. cap. 3. e Sia● Ecclesiam frequenter venias , aurem divinis liter●s admoveas , explanationem mandatorum caelestium capias , sicut cibis car● , ita spiritu● verbis divinis convalescet . Origen . Hom. 9 in Levit. f Canon . 45.59 g Nihil in hac vita laeti●s aut hominibus acceptabilius , Episcopi , aut presbyteri , aut Di●coni officio , si persunitorie atque adulatorie res agatur , &c. Aug. Epist. 1.8 h Illud noverit dilectio vestra , nunquam mee absentem ●uissi licentios â libertate , se●n●●ssaria servitut● . Aug. Epist. 138. (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Arist. Ethic. lib. 6. Cap. 8. k Aug. in lib. de Doctr. Christ & de Catechiz . Rud. Gregor . Mag. de Officio Pastoral part . 3. Cap. 1. &c. l Hieron . Apol. adver . Ruffin . Aug. de Doctr. Christ , lib. 2. Cap. 16 , 17.39 . a Theodoret. Hist. 3. cap 7. b Aug. de Doctr. Christ. lib. 2. cap. 28. V●d . Greg. Nazianz . Orat. ● .. Docent Scripturas quas non intelligunt , p●ius imperite●●um magistri , quam Doctorum discipuli , &c. Hieron . Eph. 8 ad Demetriad . Apol. ad Domnion : & To. 3. Epistol . Ep. ad Paulinum . * Hi sunt qui se ult●o apud temerari●s convenas sine divinâ dispositione praeficiunt , qui se praeposit●s sive ●lla Ordination is l●ge constituu●t , qui nemine Episcopatum dante Episcopi sibi nomen assumunt . Cyprian . de unitat . Eccl●siae . Luk. 24.49 . Rom. 3.1 , 2. Rom. 9 4. a Ier. 31.9 . b Iam. 1.18 . c Matth. 8.12 . d Eph 2.12 . e Matth. 15.26 . f Gal. 4 26 6.16 . Rom. 2 29. Heb. 12 22. g Rom. 15.8 . h Matth. 15.24 . i Matth. 10 5.6 . k Rom 11.11.12 , 15 30. l 1 Thess. 2.14 . m Act. 15.2.22 . n Rom. 15.27 . o Rom. 11.25 , 26. p Magnum est quod Deus p●aestitit Ecclesiae suae ubique difsusae , ut Gens Iudaea , meritò debellata & dispersa per ●erra● , ●e à nobis haec composita pu●arentur codices Prophetarum nostrorum ubique porta●et , & inimica fidei nostrae test● fieret veritatis nostrae . Aug. to . 4. de Conse . s. Evang . lib. 1. c. 26. & epist. 3. ad Volus●anum . Ezek. 16.61 . Zech 8.23 . Esay 2.2 , 3. Hebr. 12 . 18-22 . Gal. 4.25 , 26 a Quomodo potest esse cum Christo qui cum sponsa Christi , atque in ejus Ecclesia non est ? Cypr. lib. 2. ep . 8. & lib. 4 epist. 2. ad Anton. & lib. de unitat . Eccle. Aug. to . 1. de vera Relig. cap. 5. b 1 Cor. 7.14 . c Phil 2 16. d 1 Tim. 3.16 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. hom . 11. in Tim. f Ephes. 2.20 . g Rom. 3.1 . Rom. 9.4 . h Revel . 1.12 . i Reynol . Confer . with Hart. c. 8. divis . 6. k Eccles. 12.11 . l Cameron . de Eccles. pag. 44. m August . in Prooem . lib. de Doctrin . Christ. n Doct. Whit● in his Way to the Church , num . 15. o Figi enim sole bant leges , aut quandoque inaes incidi , & in locis celeberrimis , ut à qu●libet l●gerentur , proponi . vid. Brisson . ae formul . l. 2. pag. 137. & lib. 3. pag. 323. — p 2 Pet. 3.16 . a Necesse est eos qui Scripturas edissirendo pertracta●t , eti●msi rectae atque unius fidei fuerint , varias pare●e in mullorum locorum obscuritate sententias : quam vis nequaquam ipsa vaerietas ab ejusdem fidei unitate discordet ; sicut etiam unus tractator secundum eandem fidem aliter atque aliter eundem locum potest exponere , quia hoc ejus obscuritas patitur . Aug. cp . 19. b Theodoret. de curand . Graec. affect . lib. 8. Cypr. serm . de Baptis . Christi . Aug. ●pist 3 ad Volus. et to . 3 de doctrin . Christ. lib. 2. cap. 9. Dr. Field of the Church , l. 4. c. 8. Singulis credentibꝰ suus gustus est judicii à spiritu , ut hominibus à natură suus . Iun. contr . Bellar. controv . 1. lib. 3. cap. 3. num . 13. c Ne quicquam proficit exquisitior quaeque crudelitas vestra , illecebra est magis sectae , plures efficimur quoties metimur a vobis . Semen est sanguis Christianorum — Inde est quod sententiis vestris gratias agimus , ut est aemulatio divinae rei & humanae , Tertul. Apolog . cap. ult . Esay 1.9 . Act. 3.21 . Rom. 1.8 . Baron . An. 58 §. 47 , 48 , 49 , 50. Rom. 11.21 , 22. Hos. 1.9 . 1 Thes. 2.16 . 2 Thes. 2.3 , 7. 1 Tim. 4.1 . Cameron . de Eccles . p. 265-268 . * Ex illis omnibus qui intrinse●è & in occulto intus sunt constat ille Ho●tus conclusus , sons signatus , &c. Aug. de Baptism . cont . Donat. li. 5. cap. 27. Alii ita sunt in dom● Dei , ut ipsi etiam sint eadem Domus Dei — Alii ita ut non pertineant ad compagem Domus , &c. De Bapt. l. 7. c. 51. Vt sub Antichristi sacerdotibus Christi populus non excideret . Hilar. Revel . 14.16 . Esai . 31.4 . Iud. v. 24. 1 Thes. 4.3 . Phil. 2.13 . Heb 8.12 . Hos. 14.4 . Hos. 11.9 . Mal 3.6 . Esai . 54.9 , 10. Ioh. 7.48 . 1 Cor. 1.21 ▪ 22. 1 Cor. 6.20 . 1 Thes. 5.23 . Laurent . de La Ba●r . in Tertull. Apolog. cap. 5. Revel . 2.13.2.9 . * Esai . 29.13 . a Gal. 2.4 . 2 Pet. 2.1 . 1 Tim. 4.1 , 2. Col. 2.23 2 Tim. 3.5 , 6. Occultae ob●epti●nes , Aug. To. 4 de fid . & op . c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Isi● . Pelat . li. 1. Epist. 102. Sub i●so Christiani nominis titulo fallit [ inimicꝰ ] incautos , &c. Cyp. ●eunit . Eccl. Vsitatissi●a haec H●reticorum fraus de personarum revere●tiá & praetextu pietatis sibi fidem praestruere . vid. Aug. To. 1. De morib . Eccle. l. 1. c. 1. & Epist. 120 c. 37. De peccat . merit . & Remiss . lib. 2. c●p . 16. & l. 3 c. 1. & 3. b Rev. 17.1.4 . c Psa. 78.36 , 37. d Nihil laborant nisi non invenire quod quaerū● . Aug. de Gen. con . Manich. l. 2 c. 2. e Act 8.13 . f Mat. 7.22 . Phil. 1.16 . g Ioh. 6.26 . h Mat. 27.29 . i Mat. 7.21 . k Luk. 8.28 . Iam. 2.19 . l Esai . 8 . 7-10 . Dan. 2.44 . Dan. 7.25 , 26. Zech 12.3 , 4. Esai . 31.8 . Iudg 17.22 . 2 Chr. 20.22 , 23. Esai . 19.9.29 ▪ 14. Mic. 4.11 , 12. Esai . 37.33 , 34. Psal. 33.10 , 11. Ier. 23 29. 2 Cor. 10.6 . Luk 20.18 . Hab. 3.16 . Mic. 5.5 . Ioh. 16.33 . Mat. 10.34 . Eph. 2.17 . Esai . 32.17 . Notes for div A10650-e54320 Eph. 4.8 . Eph. 5.8 . Psal. 84.7 . * Iudg. 5.30 . Curtius , lib. 3. & 5. vid. Brisson . de Reg. Persarum , lib. 3. pag. 323. — & Tho. Demsteri . ad Rosin . Antiq. paralipom , lib. 10. cap. 1. Cant. 6.4.10 . Psal. 45.13 , 14 , 15. Mic. 5.7 . Revel . 22.16 . Luk. 2.78 . Mal. 4.2 . Rom. 13.12 . 1 Iohn 2.8 . a Matth. 1.21 . Ioh. 10.3 . Cant. 2.16.7.10 . b Col. 1.16 , 17. Rom. 9.5 . c Heb. 1.2 , 3.2.7 , 8. d Esai . 63.19 . Act. 2.36 . Eph. 1.22 . Psal. 2.8 . Esai . 8.18 . Ioh. 17.6 . Gal. 4.5 . 1 Cor. 6.20 . Tit. 2.14 . Heb. 7 22. Rom. 3.25 . Luk. 11.22 . Esai . 26.13 , 14 , 15. Ingratus Libertus qui Patrono non praestat obsequium . Iosh. 9.26 , 27. Rom. 6.18.7.6 . 2 Cor. 5.15 . Ezek. 16.8 . Rom. 6.3 , 5. Gal. 3.27 . Act. 19.5 . a Socrat. Hist. lib. 7. cap. 17. Laurent . de la Bar. in Tertull. lib. de Coron . milit . cap 1. Ambros. Tom. 4. lib. de iis qui mysterijs initiantur , cap. 7. b Tertull. de Corona milit . cap. 3. & de spectaculis , cap 4. Ambros . To. 4. de Sacram . lib. 1. c. 2. Basil. Mag. To. 2. de Spir. Sancto . cap. 11. Nid . Brisson . Comment . in lib. Dominico , &c. pag. 137. c 1 Pet. 3.21 . d Eph. 2.2 . e 2 Cor. 12.11 . f Ioh. 15.5 . g 1 Cor. 15.10 . h Phil. 4.13 . i Rom. 7 20. k Gal. 2.20 . Esai 29.13 . Esai . 55.10 , 11. Luk. 3.17 . Iam. 2 26. 1 Tim. 1.5 . Ioh. 15.2 . Eph. 1.14 . 1 Ioh. 4.3 . Ezek. 16.9.14 . Esay 61.3 . Iohn 7.38.15.2 . Cant. 4.2 . Esay 32.15 . Rom. 7.4 . Ioh 10.12 , 13 , 14. Ezek. 34 . 11-15 . Heb. 3.5 , 6. Ezek. 16.8 , 9. Ezek. 15.5 . Psal. 80.15 . Esay 63 . 8-19 . Esay 26.13 . Ezek. 16.8 , 9. Iohn 15.2 . Tit. 2.14 . Psal. 4 3. 2 Tim. 2.21 . Ioel 2.17 , 18. Exod 32.12 . Numb . 14.13 . Esay 64.9 . Malac. 3.17 . Iohn 17.9 , 10. Iohn 11.42 . 1 Iohn 5.14 . Iohn 10.3 , 4. Psal. 147.19 . Iohn 8.17 . Psal. 119.125 . Vers. 64. Ier. 30.10 , 11. Ezra 9.13 . Qui trucidat non considerat quemadmodum laniat , qui curat , consider at quemadmodum secat . Aug. Esay 28.15 . Luke 11.21 . Rom. 8.7 , 8 , 10. Mal. 3.17 . 1 Sam. 15.23 . a Eccles. 8.11 . Prov. 14.14 . b Ier. 2.24.8.6 . Hos. 4.16 . c Ier. 2.20 . d Ier. 31.22 . e Esai . 57.10 . f Iob 21.14 . g Deut. 32.5 . h Gal. 1.7 . 2 Pet. 3.16 . i Psal. 5.8 . k Mal. 1.13 . l Nehem. 9.29 . m Act. 7.51 . n Act. 7.39 . o Matth. 25.24 p Ioh. 6.60 . q Amos 7.10 . r Prov. 22.13 . s Num. 13.31.14.1 , 4. Nehe. 9.16 , 17. t Ier. 11.10 . u Psal. 4.6 . x Iob 21.17 . y Mal. 3.14 , 15. z Mic. 2.7 . 1 Tim. 4.8 . 1 Sam. 2.30 . * Ezek. 18.25 . a 1 Pet. 4.4 . Esai . 8.18 . Zech. 3.8 . 1 Cor. 1.21 . b Hos. 4.4 . c Ier. 2.27 . Hos. 5.5 , 6. 2 King. 17.25 , 26. d Qui gehennas metuit , non peccare metuit , sed ardere , ille autē peccare metuit , qui peccatum ipsum sicut gehennas odit . Aug. Epi. 144. In ipsa intus voluntate peccat , qui non voluntate , sid ●imore non peccat , Idem con . 2. Ep● . Pelag. li. 1. cap. 9. & lib. 2. cap. 9. Non sicut feram & timeo & odi , ita etiam patrem vereor quem timeo & amo . Cle. Alex. strom . li . 2. e Aug de Natur. & Grat. cap. 57. cont . 2. ep Pelag. l. 3. c. 4. & To 4 li. de Spi. & lit . cap. ult . f Act. 24.25 . g Hag. 1.2 . h Ier 5.12 , 13.6.10 . i Nec si per hypo the sin d Deo po testalē acceperu ●acundi ●a quae sunt prohi●ita●●tra ullan . ●aena● : — sed 〈◊〉 persuasum habae 〈◊〉 ▪ fore , ut Deum lat●ant quae gerit , in anim●m u●quam inda ●ut aliqu●d 〈◊〉 prae●er 〈…〉 A● x. ●●om . l. 4. k Vi● . Aquin ▪ 〈◊〉 3. qu 21. art . 4. ● . Semis ▪ 〈…〉 atque 〈…〉 & 〈◊〉 volu●tatem , &c ●ug confess ▪ l 8 c 8. l Ier. 42.3 , 5 , 6.2 . ● 43.2 . m ● King. 8.13 . n Mat. 26.5 . o 1 Sam. 24 . 1● , 19. a Col. 4.17 . Act. 14 26. 2 Tim. 4.5 . Rom. 15.19 . b 2 Cor. 1.18 . Luk. 24.32 . 1 Cor. 8.2 . 1 Tim. 2.14 . Oportet non tantum moveri , sed e●iam novam ●ieri . Prosper . Psal. 51.12 . 2 Tim. 1.7 . 2 Cor. 3.17 . Act. 11.23 . Rom. 12.11 . Gal. 4.18 . * Qui perspicit apud te paratam fuisse virtutem , reddet pro virtute mercedem . Nunquid Cain cum Deo munus offerret jam peremerat fratrem ? & tamen parricidium mente conceptum Deus providus ante damnavit , ut illic cogitatio prava , & perniciosa conceptio Deo providente prospecta est : ita & in Dei servis , apud quos confessio cogitatur , & martyrium mente concipitur , animus ad bonum deditus , Deo judice coronatur . Aliud est martyrio animum deesse , aliud animo desuisse martyrium — nec enim sanguin●m vestrum quaerit Deus , sed fidem . Cypr. de mortal . Neque enim in sacrificiis quae Abel & Cain primi obtulerunt , munera eorum Deus , sed corda intuebatur , utile placeret in munere qui placebat in corde . Idem de Orat. Domini . Iudg. 5.2 , 9. * Rom , 8 ▪ 14. Iohn ▪ 6.44 . Hos. 11.3 . Esay 40.11 . Deut. 1.31 . Deut. 32.11 . Iude vers . 23. a Gen. 49.6 . Ier. 6.17 . Ier. 44.16 . Luke 19.27 . Ephes. 2.3 . b 1 Sam. 15.23 . c Malac. 3.13 . d Rom 9.19.10.21 . e Ezek. 2.3 , 4. f Hos. 5.2 . 2 Cor. 10.5 . g Ier. 7.27 . Ier. 8.5 , 6. Ier. 18.18 . h Ier. 19.15 . Zech. 7.11 . i Ier. 6.10 . Rom. 3.11 . 2 Thess. 3.2 . Esay ● . 3 . k Ier. 17.15 . 2 Chron 30.10 . 2 Pet. 3.4 . l Esay 53.1 . Ier. 5.12 . m Gen. 6.3 . Luke 7.30 . Esay 63.10 . Act. 7.51 . n 2 Tim. 3 2 , 3 , 4. Rom. 1. ●9 31. o Ier. 2.24.8.6 . Hos. 8.9 . p Ier. 17 9. Habac. 2.5 . Exod. 30.23 . Cant. ● . 12 . Mat 22.12 . a Rom. 13.14 . Col. 3.12 . b Psal. 45.13 , 14. Esai . 61.10 . Ier. 2.32 . Ezek. 16.8 , 14. c Cant. 5.10 , 16. d Hag. 2.7 . e Psal. 84.1.87.3 . Revel . 21.18 , 23. f 2 Cor. 7.1 . g Zech. 3.3 , 4. Esai . 1.5 , 6. h Ioh. 15 3.17.17 . 1 Thes. 5.23 . Heb. 13.20 , 21. Rom. 1.4 . Tit. 3.5 . Gal. 4.19 . Ephes. 2.5 , 10. Psal. 4.3 . Esai . 43.21 . a 1 Tim. 3.15 . b 2 Cor. 6.16 . c Ier. 3.17 . d Esai . 60.13 . e 1 Cor. 3.9 . f Cant. 7.5 . Rom. 8.29 . 1 Cor. 15 49. a Eccles. 7.29 . Ier. 31.22 . Esai . 57.10 . b Psal. 5.8 . c Heb. 12.13 . d Iam. 1.8 . e Deut. 32.5 . f Esai . 30.12 , 13. Iam. 1.18 , 21. 1 Pet. 1.23 . 2.2 . Luk. 17 5. Psal. 68.28 . Psal. 92.14 . Rom. 15.13 . 1 Pet. 1.8 . Esai . 32.17 . Esai . 35.5 , 10. Esay 25.6 . Cant. 2.4 , 5. Psal. 45.15 . Cant. 1.4 . Cant. 7 5. Iohn 14 . 21-23 . Hebr. 12.14 . Psal. 45.11 . Cant 4.9 . a Psal 132 9. b Gal. 3.27 . c Revel . 3.18.4.4.6.11.7.9 . d Psal. 32.1 . e 1 Pet. 2.5 . Esay 56.7 . Revel 1.6 . f Hebr. 10.19 . g Ioh. 14.26 . h Esay 43.25 . Esay 62.6 , 7. i Mal. 2.7 . k Esay 11.9 . l Col 3.16 . Hebr. 3.13 . Iude vers . 20. m Psal. 107 22. n Psal. 51 17. o Heb 13.15 , 16. Phil. 4.18 . p Rom. 12.1 . Rom. 15.16 . Esay 66.20 . Iames 1.18 . q Esay 63.18 . r Ier. 2.3 . Iames 1.18 . s Exod. 40.9 . t Psal. 93.5 . u 2 Cor. 6.16 . x Rom. 6.13 . y Ephes. 1.13 . z 1 Cor. 2.12 . a Tit. 2.14 . b Hebr. 12.14 . c Ezek. 9.4 . d Malac. 2.3 . Ier. 11.15 . Psal. 50.16 , 17. Esay 1 . 11-14 . Esay 8.14.18 . Zech. 3.8 . Luke 2.34 . Quantus in Christiano populo honor Christi , ubi religio ignobilem facit ? — per hoc omnes quodammodo matiesse coguntur ne viles habeantur . Salvian . Cant. 1 . 5-8 . Cant. 5 . 7-10 . Esay 54.11 , 12. Cant. 4 . 1-7 . Gen. 22.17 . Gen. 28.14 . Numb . 23.10 . Hos. 1.10 . Esay 11.9 . Revel . 7 4-9 . Act. 14.16 . Act. 17.30 . Ioh. 14.12 . Act. 19.20 . Act. 3.47 . 2 Cor. 2.14 . Esai . 54.1 . Act. 4.32 . Act. 5.14 . Zech 8 20.23 . Matth. 11.12 . 1 Sam. 15.27 . 1 Cor. 1.27 , 28. 1 Cor. 2.3 , 4 , 5. 2 Cor. 4.7 . Zech. 4.6 . 1 Cor. 16.9 . Infantiam Christi studiosè persequuntur , & antequàm formetur Christus in nobis , in ipso piae conversationis initio ut extinguatur Spiritus , & suffocetur vita justitiae , penitus elaborant , Cyprian . Serm. de stella & Magis . Aug. Epist. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Nazian . Orat. 25. Revel . 17.15.18.3 . Brierwood of Religion . Manifesta se tum Dei virtus contra odia humana porrexit : cum tanto magis Christus praedicaretur , quanto magis praedicari inhiberetur . Hilar. contra Auxent . Hieronymus Conir . Luciferianos . Vincentius Lyrinensis in Commonitorio . Gregor . Nazian . Orat. 20. Psal. 84.7 . Heb. 12.21 , 23. 1 Kings . 19.14 . Ioh. 3.3 . Esai . 8.18 . Heb. 2.12 , 13. Gal. 4.26 . Esai . 51.18 . 1 Cor. 4.15 . Philem. v. 10. Gal. 4.19 . 1 Pet. 1.23 . 1 Pet. 1.22 . Ioh. 3.5 . Gal. 4.19 . Act. 20.31 . 1 Cor. 8.13 . 2 Tim. 1.11 , 12. 2 Tim. 2.10 . T it 3.5 . 2 Cor. 5.17 . Eph. 4.22 , 23. Rom. 12.2 . 1 Ioh. 3.3 ▪ 4.17 . 1 Pet. 2.2 . Eph. 5.8 . Rom. 13.12 . Mark. 10.15 . Phil. 2.15 . 1 Cor. 14.20 . 1 Pet. 2.2 , 3. Ioh. 16.12 , 13. Heb. 5.14 . 1 Cor. 2.6 . Deut. 32.2 . Amos 7.16 . Esai . 55.10 . a Iudg. 14.6 . Iudg. 6.34 . b Matth. 10.20 . 2 Pet. 1.21 . c Psal. 139.14 . Iob 10.10 , 11. d Esai . 30.21 . Act. 9.8 . Glass . Philolog . Sacr. lib. 2. pag. 232. 2 Kings 7.1 , 2. Tarnou , Exercit. Biblic Edit . 2. pag. 84 , 85. Notes for div A10650-e67900 Poterant Levitae ex Regia familia ducere , quippe quae etiam peculiari Privilegio hinc est exempta , &c. Tarnou . Exertit . Biblic . pag. 21. Edit . 2. Communicabant inter se reg●atribus ac Sacerdotalis propterea quod Christus Dominus secundum Humanitatem Rex futurus erat , & Sacerdes . Theodoret. Quaest. in Num. qu. 52. a Sacerdos Ecclesiae habentis praeputium . Hieron . To. 3. lib. quaest . Heb. in Genes . Verisimile est illum esse ex illis Gentibus quae Palaestinamincolebant . Theodoret. Quaest. 63. in Genes . b Vid. Casaub. in Sueton. August . Cap. 31. Rex Anius , Rex idem hominum Phaeliq Sacerdos . Virgil. Aenead . l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Mag. in Psal. 14. To. 1. Quod Deus tantopere commendat , quod etiam humano more sub dejeratione testatur , summá utique gravitate & aggredi & custodire debemus , ut in asseveratione Divinae gratiae permanentes , in fructu quoque ejus & emolumento proinde perseverare possimus . Tertul. de poenitent . cap. 4. Quid est Dei veri veracisque Iuratio , nisi promissi confirma●tio , ut infidelium quaedam Increpatio ? Aug. de Civi . dei . lib. 16. cap. 32. * Esay 53.8.10.11.12 . Psal. 2.7 , 8. Phil. 2 7 , 9. Iohn 17.2.4 , 5. Heb. 2.8 , 9. Heb. 12.2 . * Quodamodo si dicifas est juratio ejus est Amen , Amen , dico vobis , Aug. Tract . 41. in Iohan . * Confirmationis verbum . Ambrosan Psal. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Mag in Psal. 14. vid. Nicol. Fuleri . Miscellan . lib. 1. cap. 2. Iohn 14.28 . August de Trinit . lib. 1. cap. 7. & 9. a Humanae capacitati aptiora quam Divinae sublimitati , &c. Vid. Aug. To. 4. ad Simplicia . lib. 2. qu. 2. vid. de Civi . Dei , lib. 14. cap. 11. lib. 15. cap. 25. Tertul. Con. Maro . l. 2. cap. 16. b Vbi legitur quod poeniteat cum , mutatio rerum significatur immutabili manente praescientiá diviná . Aug. de Civi . Dei , lib. 17. cap. 7 & lib. 22. cap. 1 , 2. Iust. Martyr , Quest. & Resp. ad Orthodox . qu. 36. Vid. Gretii desens fidei Cathol . de satisfactione Christi , cap. 3. * Basil. tom . 1. Homil. Quod Deus non est Autor mali . Iustin. Mart. Apolog. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. Tert. advers . Marc. l. 2. c. 6 , 7. — 9. Prov. 1.29 . Eccles. 7.29 . Esay 66.3 , 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . El●a● . de Za●eu Vi. Grot. de satisfactione Christi , cap. 5. Exod. 28.38 . Esay 53.6 — 10. Gal. 3.20 . Aug. Enchirid. cap. 41. & Danaei Comment . de Mendacio , cap. 15. & Epist. 120. Greg. Nazian . Orat. 2 de filio . Chrysost. in 2 Cor. 5. * Hostia si ad aras reluctata fuisset , invito Deo offerri putaba●t . Macro● . Saturn . l 3. c. 5. Imò ●on nisi volentem & ●elut anuentem mactabant . Plutarc . Sympos . lib. 8. cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Quia voluit , quando voluit , quomodo voluit . Aug. de trin . l. 4. cap. 13. Passiones animi & corporis dispensationis voluntate sive ulla necessitate suscepit . lib. 83. Quaest. cap. 80. Spiritum cum verbo sponte dimisit praevento carnisic●● officio . Ter● . Apol. cap. 21. * De Traditione Christi factâ ae Patre & a Fi●io , à Iuda & Iudaeis , vide ( ex Augustino ) Lumbard . 3. Sent. Dist. 20. C. D. * Non conditionis necessitate sed miserationis voluntate . Aug. in Psal. 78. vid. Parker . de Descensu , lib. 3. Num. 116. * See Hooker lib. 5. Num. 48. Field of the Church . lib. 5. cap. 18. Between these diverse desires , no Repugnancie but a Subordination . Filius Dei qui dixit & facta sunt , Mandavit & creata sunt omnia : secundum hoc quod Fil●us ●ominis temperat sententiam , &c. Hiero. Ep. 70.2 . lib. 2. advers . Pelagium . Aelian . var. Hist. lib. 5. cap. 19. Aelian . lib. 13. cap. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Iustin. Martyr . Quaest. & Respons . ad Orthodox . Cameron . de Eccl. pag 122. Cyprian . Epist. 1. Hieron . lib. adversus Vigilantium . Oramus Sanctos ut intercedant pro nobis ; id est , ut merita eorum nobis suffragentur . P. Lumb . lib. 4. distinct . 45. See Dr. Vshers Answer to the Iesuits chalenge , Chap. of Prayer to Saints , Pag. 411. and the quotations out of Hales , & Biel there . * Notani qui de l●gum relaxatione scripserunt , eas esse optimas relaxationes , quibus annexa est commutatio sive compensatio , Grot ▪ de satisfact . Christi , cap. 5. Vid. Grot. de satisfactione Christi , cap. 4 , 5. Tertul con●r . Marcio● l●b . 2. cap. 15. Lumbard l●b . 2 distinct 33. Aquin. 22 ae . qua●● . 108. art . 4. Coquaeus in Aug. Civ ▪ Dei , lib. 1● . cap 1. num . 1. Danaeꝰ in Aug. Enchirid. c. 46. * Navicula in qua erat Iudas turhabatur , unde & Petrus , qui erat fi●mus meritis suis , turbabatur ali●nis Ambros. in Luc. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . D●lirant r●ges , plectuntur Achivi . Vid. Cameron Quaest. in Hebr. a Apud Hieron . Epist. To. 3. Epist. 136. & Epiphan . lib. 2. Haeres . 55. b Origen . apud Hieronym . c Haebraei apud Epiphane . & Hieron . d Tertull. contr . Iudaeos . Iustin. Epiphan . Par●us in Gen. e Quiaam apud Epiphan . & nuper Petrus Cu● . eus . de Repub . Hebraeor . cap. 3. vid. Coquae in Aug. de civ . Dei lib. 16. cap. 22. * Antiq. Iud. l. ● . 1. cap 11. Glass . Philolog . Sacra ▪ pag 423. Loco suprà citato . Quod debebat Abraham Deo , solvit in manum Melchisedec . Decimarum ergo solutione , se minorem professus est , Calv. in Heb. 7.5.8.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. Esay 32.17 . Rom. 4.5 — 9. * Dicit Apostolu● , Ad tempus deci ●as Levitis solut as faisse , quia non semper viverent ; Meichised●c vero , quia immortalis sit , retinere usque in finem quod à Deos●mel illi datum est , Calv. in Heb. 7.8 . 1 Tim. 5.17 , 18. Lam. 4.16 . Phil. 2.29 . 2 Cor. 1.14 . Hos. 4.4 . Liv. Al●x . ab Alex. lib. 2. cap. 8. Clem. Alex. stro . l. 7. Diodor. Sic●l lib. 2. Theodoret. Hist. li. 1. c. 11 Socrat. li. 1. c. 8. Vita Episcoporum sibi , fama aliis necessaria . Aug. Plin li. 12. c. 14. Alex. ab Alex. lib. 3. ca. 22. Diodo . Sicul. l. 2. Vid. Seldens Review of his History , Cap. 2. Hic est astus Satanae aliment is fraudare pios Minis●res ut Ecclesia talibus destituatur , &c. Calvin . in Gal. 6.6 . Satan hac arte tentat Doctrin● privare Ecclesiam , dum inopiae & samis me●u plurimos absterret ne id oneris suscipiant , Idem in 1 Tim. 5.17 . vid. Muscul. in Gal. 6.6 . & in 1 Tim. 3.2 . Bishop Iewels Sermons on Hag. 1.2.3.4 . pag. 181.182 . on Psal. 69.9 . pag. 191-194 . Perkins in his Sermon of the Duties and Dignities of the Ministry . H●okers Eccl. policy , lib. 5. Num. 79. Hildersh●m on Ioh. 4. pag. 300.301.319.323 . Balto● in his Epistle dedicatory to his discourse of true happinesse Gr●g . Thol . s. de Repub . lib. 13. cap. 17. Greg. Naz. Orat. 36. de Filio . Heb. 13.8 . Esai . 9.6 . Revel . 14.6 . 1 Pet. 1.19 . Notes for div A10650-e87660 Ioh. 16.11 . 2 Cor. 4.4 . Eph. 2.2 . Revel . 9.11 . Rev. 17.12.14 . Psal. 2 9. Act. 26.27 . 1 Cor. 2.8 . Glassius in Isai. 63.6 . Hab. 3.13 . Psal. 68.21 . Psal. 2.10 , 11 , 12 Greg. Naz. Orat. 4. in Iulian. 2. Theodoret. Hist. li 3 cap. 20. Naz. Orat 4 Caesar Co●m . lib. 1. Ioseph . Antiq. Iud. lib. 5. c. 6. Aug. de Ci● . De●● . 5. ca. 26. Euseb. lib. 3. c. 8. Brisson . de Reg. Pers. l. 2. Ier. 38.11 . Herodot . lib. 1. Zenoph●n de expedit . Cyri , lib ▪ 7. Euseb. de vita Constantin . lib. 1. cap. 50. Theodoret. lib. 3. cap. 20. vid. Tertul contr Scapulam , cap 3. & Laurent . de la. Barr. Euseb. hist. lib. 8. cap. 26. & Z●●aras . Nazian . Orat. 3. in Iulian. 1. Tertul. Apolog. cap. 5. Euseb. lib. 2. c. 7. Esay 48.4 . Ier. 3.3 . Delicti durior frons est , ab ipso & in ipso delicto , impudentiam docta . Tertul . de vel . virg . c. l. Rom. 1 . 24-26 . Esay 69.27 . Dum servitur libidini sacta est consuetudo , dum consuetudini necessitas , Aug. Confess . lib. 8. c. 5. vid. Benard . de Gradibus superblae . Deut. 20.3 , 4. Esai . 51.12 , 13. Deut. 31 ▪ 6 , 7 , 8. Ier. 31.8 . Cameron de Ecclesia , pag. 33.34 . Wee●●s Christian Synag . pag. 137. Notes for div A10650-e93040 Qui se humiliaverat , ipse exaltis . Hieron . * Deus naturarum bonarum Creator optimus , malarum voluntatum justissimus ordinator . Aug. de Civit. Dei , li. 11. c. 17. l. 14. ca. 26. & to .7 . cont . Iulian. Pelag. l. 5. c. 3. De Grat ▪ & Lib. Arbitr . c. 23. de Praedest . storum . cap. 10. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazian . Orat. 36 * Infirmitates quaedam vitiosae , quaedam miserae . Aug. Aug. de Trin. lib. 13. cap. 10. & de Agone Christiano , To. 3. cap. 11. 
A10659	----	Three treatises of the vanity of the creature. The sinfulnesse of sinne. The life of Christ. Being the substance of severall sermons preached at Lincolns Inne: by Edward Reynoldes, preacher to that honourable society, and late fellow of Merton Colledge in Oxford. Reynolds, Edward, 1599-1676. 1631 Approx. 1224 KB of XML-encoded text transcribed from 287 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A10659 STC 20934 ESTC S115807 99851025 99851025 16278 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10659) Transcribed from: (Early English Books Online ; image set 16278) Images scanned from microfilm: (Early English books, 1475-1640 ; 1581:13) Three treatises of the vanity of the creature. The sinfulnesse of sinne. The life of Christ. Being the substance of severall sermons preached at Lincolns Inne: by Edward Reynoldes, preacher to that honourable society, and late fellow of Merton Colledge in Oxford. Reynolds, Edward, 1599-1676. [20], 100, 99-535, [1] p. Imprinted by Felix Kyngston for Robert Bostocke, and are to be sold at his shop in Pauls Churchyard at the signe of the Kings Head, London : 1631. "The vanitie of the creature", "The sinfulnes of sinne", and "The life of Christ" each have separate dated title page; register and pagination are continuous. A variant (STC 20934.5) has Henry Curteyne's name in the imprint. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Sin -- Sermons -- Early works to 1800. 2003-12 TCP Assigned for keying and markup 2004-02 Apex CoVantage Keyed and coded from ProQuest page images 2004-03 Mona Logarbo Sampled and proofread 2004-03 Mona Logarbo Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion THREE TREATISES OF The Uanity of the Creature . The Sinfulnesse of Sinne. The Life of Christ. BEING THE SVBSTANCE OF SEVERALL SERMONS PREACHED AT LINCOLNS INNE : BY EDWARD REYNOLDES , PREACHER to that Honourable Society , and late Fellow of Merton Colledge in Oxford . GAL. 2. 20. Not I , but Christ liveth in me . LONDON , Imprinted by Felix Kyngston for Robert Bostocke , and are to be sold at his shop in Pauls Church-yard at the signe of the Kings Head. 1631. HONORATISSIMO ET CELEBERRIMO DOCTISSIMORVM Iurisprudentium Collegio , Hospitij Lincolniensis Magistris Uenerabilibus , Socijsque universis , Auditoribus suis faventissimis , EDWARDVS REYNOLDES EIDEM HETAERIAE A SACRIS CONCIONIBVS ; Tres hosce Tractatus : De Rerum Secularium vanitate . De Peccato supra modum peccante . De Christi in Renatis vitâ ac vigore : MINISTERII IBIDEM SVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaedam , Exile quidem & perexiguum , perpetuae tamen observantiae , Summaeque in Christo Dilectionis pignus , Humiliter & Devotè D. D. D. A TABLE OF THE CONTENTS . The first Treatise . The Vanity of the Creature . ECCLES . 1. 14. PRoportion and Proprietie the grounds of satisfaction to the soule . Pag. 3 The Creature insufficient to satisfie the Desires of the soule . 4 The Ground hereof ▪ The vast disproportion betweene the soule and the Creature . 7 The Creature vaine , 1. in its nature and worth . 9 Therefore wee should not trust in it , nor swell with it . 11 The Creature vaine , 2. in its deadnesse and inefficacie . 15 Therefore we should not relie on it , nor attribute sufficiency to it . 19 How to use the Creature as a dead Creature : 1. Consider its dependence and subordination to Gods power . 22 2. Sanctifie and reduce it to its primitive goodnesse . 24 How the Creature is sanctified by the word and prayer . 26 3. Love it in its owne order . 34 The Creature vaine , 3 in its duration . 36 The Rootes of Corruption in the Creature . 38 Corrupt mindes are apt to conceive an immortalitie in earthly things . 46 The proceedings of Gods providence in the dispensation of earthlie things wise and iust . 48 Correctives to be observed in the use of the Creature . 1. Keepe the intellectuals sound and untainted . 52 2. By faith looke through and above them . 55 3. Convert them to holy uses . 58 Great disproportion betweene the soule and the Creature . It is vexation of spirit . 59 Caresare Thornes , because , first , they wound the spirit , secondly , they choak and overgrow the heart , thirdly , they deceive , fourthly , they vanish . 59 Degrees of this vexation : 1. In the procuring of them . 62 2. In the multiplying of them , 64 3. In the use of them . Discovered , 67 1. In knowledge , naturall and civill . 68 2. In Pleasures . 70 3. In Riches . 72 4. In the Review of them . 74 5. In the disposing of them . 75 The Grounds of this vexation : 1. Gods Curse . 76 2. The Corruption of nature . 78 3. The deceitfulnesse of the Creature . 80 It is lawfull to labour and pray for the Creature , though it vex the spirit . 84 We should be humbled in the sight of sinne which hath defaced the Creation . 86 Wee should be wise to prevent those cares which the Creatures are apt to breed . 89 Irregular cares are both superfluous , and sinnefull . 90 How to take away or prevent Vexation : 1. Pray for that which is convenient to thy abilities and occasions . 94 2. Take nothing without Christ. 95 3. Throw out every execrable thing . 97 4. Keepe the spirit untouched , and uncorrupted . 98 What it is to set the heart on the Creature . 99 The spirit is the most tender and delicate part of man. 100 A heart set on the world is without strength● Passive or Active : 1. Vnable to beare temptations : 1. Because Satan proportioneth temptations to our lusts . 101 2. Because temptations are edg'd , with promises and threatnings . 105 3. God oftē gives wicked mē over to belieue lies . 107 2. Vnable to beare afflictions . 108 3. Vnable to performe any active obedience with strength 110 How to use the Creature as a vexing Creature . 113 The second Treatise . The sinfulnesse of Sinne. ROM . 7. 9. NAturall light not sufficient to understand the Scriptures . 118 How the Commandement came to Saint Paul , and how hee was formerly without it . 119 A man may have the Law in the Letter , and be without it in the Power and Spirit . 121 Ignorance doth naturally beget blind zeale , and strong misperswasions . 122 Saving knowledge is not of our owne fetching in . The Spirit by the Commandement convinceth a man to be in the state of sinne . 123 Nature teacheth some things , but it cannot thorowly convince . 125 The Spirit convinceth : first , by opening the Rule , which is the Law. 129 The strength of sinne twofold to Condemne us . Operate or stirre in us . It hath the strength of a Lord. 129 Husband . 129 How sinne hath its life and strength from the Law by the Obligation . of it . 130 Irritation . of it . 130 Conviction . of it . 130 The Spirit by the Commandement convinceth us , 1. Of Originall sinne ; either imputed , as Adams sin . 134 Or inherent , as the corruption of Nature . 135 In naturall corruption consider , 1. The universalitie of it in Times . 136 Persons . 136 Parts . 136 Corruption of the Minde . 139 the Conscience and Heart . 140 the Will. 141 the Memory and whole man. 142 2. The closenesse and adherency of it to nature . 143 How the body of sinne is destroyed in this life . 144 Why God suffereth the remainders of corruption in us . 147 3. The contagion of it on our best workes . 149 4. The fruitfulnesse of it bringing fruit suddenly . 151 continually . 151 desperately . 151 unexpectedly . 151 5. The temptations of it . 155 6. The warre and rebellion of it . 157 7. The wisedome and policies of it . 161 8. The strength and power of it . 164 9. The madnesse of it , and that twofold : 1. Fiercenesse and rage . 167 2. Inconsideratenesse and inconsistency of reason . 184 10. The indefatigablenesse of it . 185 Being naturall and 186 Unsatisfiable . 188 11. The propagation of it . 193 The great error of those who either mitigate ▪ or denie originall sinne . 199 In our humiliations for sinne we should begin with our evill nature . 212 We should be iealous of our selves and our evill hearts . 213 We should hold warre with our corruptions . 215 We should be patient under the weight of our concupiscence . 216 Wherein the strength of lust lies . 218 How to withstand concupiscence in all the wayes thereof . 221 The Spirit by the Commandement convinceth us , 2. Of actuall sin , with the severall aggravations thereof . 226 The Spirit convinceth , 2. by discovering the condition of the state of sinne . 1. It is an estate of extreme impotency to good , 233 because of our naturall Impuritie . 234 Enmity . 234 Infidelitie . 234 Folly. 234 In the wicked there is a totall impotency . 237 Whether all the workes of naturall men are sinfull . 237 How God rewardeth the good workes of wicked men . 244 How the good workes of wicked men proceed from Gods Spirit . 245 Whether a wicked man ought to omit his almes , prayers , and religious services ? 246 In the best there is a partiall impotency . 250 What a man should doe when he finds himselfe disabled and deaded in good workes . 253 2. It is an estate of extreme enmitie against God and his waies . 255 How the spirit by the Commandement doth convince men to be in the state of sinne . 258 The spirit by the commandement convinceth men to bee under the guilt of sinne . 260 There is a naturall conviction of the guilt of sinne : and 260 There is a spirituall and evangelicall conviction of the guilt of sinne . 261 What the guilt and Punishments of sinne are . 262 ROM . 6. 12. Sinne will abide in the time of this mortall life in the most Holie . 273 Our death with Christ unto sinne is a strong argument against the raigne of it . 275 Difference betweene the regall and tyrannicall power of Sinne. 277 Whether a man belong unto Christ or sinne . 279 Sinne hath much strength from it selfe . 282 from Satan and the world . 285 from us . 285 What it is to obey sinne in the lusts thereof . 286 Whether sinne may Raigne in a regenerate man ? 288 How wicked men may be convinc'd , that sinne doth raigne in them . Two things make up the raigne of sinne . 1. In sinne power . 290 2. In the sinner a willing and vncontroled subiection . 290 Three exceptions against the evidence of the raigne of sinne in the wicked . 291 1. There may be a raigne of sinne when it is not discerned . 292 Whether small sinnes may raigne ? 293 Whether secret sinnes may raigne ? 294 Whether sins of ignorance may raigne ? 295 Whether naturall concupiscence may raigne ? 296 Whether sinnes of omission may raigne ? 296 2. Other causes besides the power of Christs Grace may worke a partiall abstinence from sinne , and conformitie in service : 1. The power of restraining grace . 298 Differences between restraining and renewing Grace : 2. Affectation of the credit of godlinesse . 302 3. The Power of pious education . 304 4. The legall power of the word . 305 5. The power of a naturall illightned Conscience . 305 6. Selfe love and particular ends . 307 7. The antipathy and contradiction of sinnes . 309 3. Differences betweene the conflicts of a naturall and spirituall conscience : 1. In the Principles of them . 310 2. In their seates and stations . 313 3. In the manner and qualities of the conflict . 314 4. In their effects . 316 5. In their ends . 317 Why every sinne doth not raigne in every wicked man. 317 2. COR. 7. 1. The Apostles reasons against Idolatrous communion . 321 The doctrine of the pollution of sinne . 322 The best workes of the best men mingled whith pollution . 325 The best workes of wicked men full of pollution . 237 What the pollution of sinne is . 328 The properties of the pollution of sinne : 1. It is a deepe pollution . 329 2. It is an universall Pollution . 330 3. It is a spreading Pollution . 330 4. It is a mortall Pollution . 332 Why God requireth that of us which he worketh in us . 335 How promises tend to the dutie of cleansing ourselves : 1. Promises containe the matter of rewards , and so presuppose services . 337 2. Promises are efficient causes of purification : 1. As tokens of Gods love . Love the ground of making , fidelity of performing Promises . 338 2. As the grounds of our hope and expectations . 340 3. As obiects of our faith . 342 4. As the raies of Christ to whom they lead us . 345 5. As exemplars , patterns , and seeds of puritie . 346 3. Many promises are made of purification itselfe . 347 Rules directing how to use the Promises : 1. Generall Promises are particularly , and particulars generally appliable . 350 2. Promises are certaine , performances secret . 352 3. Promises are subordinated , and are performed with dependence . 357 4. Promises most usefull in extremities . 359 5. Experience of God in some promises confirmeth faith in others . 360 6. The same temporall blessing may belong to one man onely out of providence , to another out of promise . 361 7. Gods promises to us must be the ground of our prayers to him . 364 ROM . 7. 13. The Law is neither sinne nor death . 368 The Law was promulgated on Mount Sina by Moses onely with Evangelicall purposes . 371 God will doe more for the salvation , then for the damnation of men . 372 The Law is not given ex primaria intentione to condemne men . 385 The Law is not given to iustifie or save men . 386 The Law by accident doth irritate , and punish or curse sinne . 386 The Law by itselfe doth discover and restraine sinne . 387 Preaching of the Law necessary . 388 Acquaintance with the Law strengthens Humility , Faith , Comfort , Obedience . 392 The third Treatise . The Life of Christ. 1. IOH. 5. 12. ALL a Christians excellencies are from Christ. 400 1. From Christ wee have our life of righteousnesse . 401 Three Offices of Christs mediatorship . His Payment of our debt . 401 Purchase of our inheritance . 401 Intercession . 401 Righteousnesse consisteth in remission and adoption . 402 By this Life of righteousnesse we are delivered from 1. Sinne. 403 2. Law , as a Covenant of righteousnesse . Law full of Rigor . Curses . Bondage . 2. From Christ we have our life of holinesse . 407 Discoveries of a vitall operation . 407 Christ is the Principle of our holinesse . 409 Christ is the patterne of holinesse . 410 Some workes of Christ imitable , others unimitable . 410 Holinesse beares conformity to Christs active obedience . 412 How we are said to be holy , as Christ is holy . 413 Holinesse consists in a conformitie unto Christ. Proved from 1. The ends of Christs comming . 415 2. The nature of holinesse . 416 3. The quality of the mysticall body of Christ. 418 4. The vnction of the Spirit . 418 5. The summe of the Scriptures . 419 The proportions betweene our holinesse and Christs must be , 1. In the seeds and principles . 419 2. In the ends , Gods glory , the Churches good . 420 3. In the parts . 4. In the manner of it . Selfe-deniall . 421 Obedience . 422 Proficiencie . 423 What Christ hath done to the Law for us . 423 We must take heed of will-holinesse , or being our owne Rule . 425 Christs life the Rule of ours . 427 3. From Christ wee have our life of glorie . 429 The attributes or properties of our Life in Christ : 1. It is a hidden life . 432 2. It is an abounding life . 437 3. It is an abiding life . 438 No forrsigne assult is too hard for the life of Christ ▪ 439 Arguments to reestablish the heart of a repenting sinner against the terror of some great fall , from 1. The strength of Faith. 442 2. The love and free grace of God. 446 3. Gods Promise and covenant . 448 4. The obsignation of the spirit . 449 5. The nature and effects of Faith. 449 THE VANITIE OF THE CREATVRE , AND VEXATION OF THE SPIRIT : By EDWARD REYNOLDS , Preacher to the Honourable Society of Lincolns Inne . PAX OPVLENTIAM . SAPIENTIA PACEM . FK printer's or publisher's device LONDON , Imprinted by Felix Kyngston for Robert Bostock . 1631. Christian Reader , Importunitie of Friends hath over-rul'd me to this Publication ; and importunitie of businesse crossing me in the putting of these pieces together , hath made the whole savour of my distractions , and caused more escapes in the Print , then otherwise should have been . The principall I have here corrected ; those which are smaller may in the reading be easily discerned . Page 92. line 17. for Ieroboam , reade Iehosaphat ▪ p. 122. l. 16. f. dependant , r. dependence . p. 130. l. 16 ▪ f. hastned , r. hartned . p. 134. l. 21. f. enticeth , r. entitleth . p. 140. l. 14. f. bow , r. bough . p. 148. l. 9. f. he , r me . p. 159. l. 33. f. honour in , r , honour of God in . p. 167. l. 6. blot out the. p. 212. l. 15. leave out these . p. 278. l. 20. f. rageing r. raigning . p. 295. l. 18. f. darkenes , r. darke . p. 299 l. 28. f. possessions , r. passions . p. 355. l. 16. f. we , r. hee . p. 401. l. 34. f. fulfill , r. fulfild . p. 405. l. 26. f. terrifire , r. testifies . p. 407. l. 27. f. discourses , r. discoveries . p. 434. l. 23. after , even as wee are knowne . adde , Secondly , in regard of accomplishment and consummation . p. 440. l. 33. f. reiect , r. eiect . p. 442. l. 16. f. that faith , or made unable , r. faith , or made that unable . p. 464. l. 34. f. it , r. them . p. 484. l. 34. f. as , r. was . p. 485. l. 19. f. conviction . r. conclusion . p. 487. l. 26. f. were , r. weare . p. 501. l. 11. f. the , r. these . THE VANITIE OF THE CREATVRE . ECCLESIASTES 1. 14. I have seene all the workes that are done under the sunne , and Behold , All is Vanitie and Vexation of Spirit . TO have a selfe-sufficiencie in being and operation , and to bee unsubordinate to any further End above himselfe , as it is utterly repugnant to the Condition of a Creature , so amongst the rest to Man especially ; who besides the limitednesse of his nature , as he is a Creature , hath contracted much deficiencie and deformitie as he is a Sinner . God never made him to be an End unto himselfe , to be the Center of his owne motions , or to be happy onely by reflection on his owne excellencies . Something still there is without him , unto which he moves , and from whence God hath appointed that he should reape either preservation in , or advancement and perfection unto his nature . What that is upon which the desires of man ought to fixe as his Rest and End , is the maine discoverie that the Wise Man makes in this Booke . And he doth it by an historicall and penitentiall review of his former Enquiries ; from whence he states the point in Two maine Conclusions . The first the Creatures Insufficiencie , in the beginning of the Booke , Vanitie of Vanities , All is vanity . The second Mans Duty to God , and Gods All-sufficiencie unto man , in the End of the Booke , Let us heare the Conclusion of the whole matter , Feare God , and keepe his Commandements , for this is Totum hominis , the whole Duty , the whole End , the whole Happinesse of Man. The former of these two , namely the Insufficiency of the Creature to satiate the desires , and quiet the motions of the Soule of man , is the point I am now to speake of , out of these words . For understanding whereof , wee must know that it was not God in the Creation , but sinne and the curse which attended it , that brought this Vanity and Vexation upon the Creature . God made Every thing in it selfe very Good , and therefore very fit for the desires of man some way or other to take satisfaction from . As prickes , and quauers , and rests in musicke serue in their order to commend the cunning of the Artist , and to delight the Eare of the hearer , as well as more perfect notes : so the meanest of the Creatures were at first fill'd with so much goodnesse , as did not onely declare the glory of God , but in their ranke likewise minister content to the minde of man. It was the sinne of man that fill'd the Creature with Vanitie , and it is the Vanitie of the Creature that fils the Soule of man with Vexation . As sinne makes man come short of Glory , which is the rest of the Soule in the fruition of God in himselfe ; so doth it make him come short of Contentation too , which is the rest of the Soule in the fruition of God in his Creatures . Sinne tooke away Gods favour from the Soule , and his Blessing from the Creature . It put bitternesse into the Soule that it cannot relish the Creature , and it put Vanity into the Creature , that it cannot nourish nor satisfie the Soule . The Desires of the Soule can never be satisfied with any Good , till they finde in it these two qualities or relations , wherein indeed the formalitie of Goodnesse doth consist ; namely Proportion and Proprietie . First nothing can satisfie the desires of the Soule till it beares convenience and fitnesse thereunto ; for it is with the minde as with the body , the richest attire that is if it be either too loose or too straite , however it may please a mans pride , must needs offend his body . Now nothing is Proportionable to the minde of man , but that which hath reference unto it as it is a spirituall Soule . For though a man have the same sensitive appetites about him which we finde in beasts ; yet , in as much as that Appetite was in man created subordinate unto reason , and obedient to the spirit ; the case is plaine , that it can never be fully satisfied with its obiect , unlesse that likewise be subordinate and linked to the Obiect of the superior faculty , which is God. So then the Creature can never bee Proportionable to the Soule of Man , till it bring God along with it . So long as it is emptie of God , so long must it needs be full of Vanitie and Vexation . But now it is not sufficient that there be Proportion , unlesse withall there be Propriety . For God is a Proportionable Good unto the nature of divels as well as of men or good angels , yet no good comes by that unto them , because he is none of their God , they have no interest in him , they have no union unto him . Wealth is as commensurate unto the mind and occasions of a beggr as of a prince ; yet the goodnesse and comfort of it extends not unto him , because he hath no propriety unto any . Now sinne hath taken away the Proprietie which we have in Good , hath unlinked that golden chaine , whereby the Creature was joyned unto God , and God with the Creature came along unto the minde of man. So that till we can recover this Vnion , and make up this breach againe , it is impossible for the Soule of man to receive any satisfaction from the Creature alone . Though a man may have the possession of it , as a Naked Creature , yet not the fruition of it , as a Good Creature . For Good the Creature is not unto any but by vertue of the Blessing and Word accompanying it . And man naturally hath no right unto the Blessing of the Creature ; for it is Godlinesse which hath the Promises , and by consequence the Blessing as well of this as of the other life . And God is not in his favour reconciled unto us , nor reunited by his Blessing unto the Creature , but onely in and through Christ. So then the minde of a man is fully and onely satisfied with the Creature , when it findes God and Christ together in it : God making the Creature suteable to our inferior desires , and Christ making both God and the Creature Ours ; God giving Proportion , and Christ giving Propriety . These things thus explained , let us now consider the Insufficiencie of the Creature to conferre , and the Vnsatisfiablenesse of the flesh to receive any solid or reall satisfaction from any of the workes which are done under the Sunne . Man is naturally a proud Creature , of high projects , of unbounded desires , ever framing to himselfe I know not what imaginarie and phantasticall felicities , which have no more proportion unto reall and true contentment , then a king on a stage to a king on a throne , then the houses which children make of cards , unto a princes palace . Ever since the fall of Adam he hath an itch in him to be a god within himselfe , the fountaine of his owne goodnesse , the contriver of his owne sufficiencie ; loth hee is to goe beyond himselfe , or what hee thinkes properly his owne , for that in which hee resolveth to place his rest . But alas , after hee hath toil'd out his heart , and wasted his spirits , in the most exact inuentions that the Creature could minister unto him , Salomon here , the most experienc'd for enquirie , the most wise for contrivance , the most wealthy for compassing such earthly delights , hath , after many yeeres sitting out the finest flowre , and torturing nature to extract the most exquisite spirits , and purest quintessence , which the varieties of the Creatures could afford , at last pronounced of them all , That they are Vanitie and vexation of spirit : Like Thornes , in their gathering they pricke , that is their Uexation , and in their burning they suddenly blaze and waste away , that is their Uanitie . Vanitie in their duration , fraile and perishable things ; and Vexation in their enjoyment , they nothing but molest and disquiet the heart . The eye , saith Salomon , is not satisfied with seeing , nor the eare with hearing . Notwithstanding they be the widest of all the senses , can take in more abundance with lesse satiety , and serue more immediately for the supplies of the reasonable Soule , yet a mans eye-strings may even cracke with vehemencie of poring , his eares may be filled with all the varietie of the most exquisite sounds and harmonies , and lectures in the world , and yet still his Soule within him be as greedy to see and heare more as it was at first . Who would have thought that the favour of a prince , the adoration of the people , the most conspicuous honours of the court , the liberty of utterly destroying his most bitter adversaries , the sway of the sterne and universall negotiations of state , the concurrency of all the happinesse , that wealth , or honour , or intimatenesse with the prince , or Deity with the people , or extremitie of luxurie could afford , would possibly have left any roome or nooke in the heart of Haman for discontent ? and yet doe but observe , how the want of one Iewes knee ( who dares not give divine worship to any but his Lord ) blasts all his other glories , brings a damp upon all his other delights , makes his head hang downe , and his mirth wither : so little leaven was able to sowre all the Queenes banquet , and the Kings favour . Ahab was a king , in whom therefore wee may justly expect a confluence of all the happinesse which his dominions could afford ; a man that built whole cities , and dwelt in Ivorie palaces , and yet the want of one poore Vineyard of Naboth brings such a heavinesse of heart , such a deadnesse of countenance on so great a person , as seemed in the judgement of Iezabel farre unbeseeming the honour and distance of a prince . Nay Salomon , a man every way more a king both in the minde and in the state of a king then Ahab , a man that did not use the Creature with a sensuall , but with a criticall fruition , To finde out that good which God had given men under the sunne , and that in such abundance of all things , learning , honour , pleasure , peace , plenty , magnificence , fortaine supplies , roiall visits , noble confederacies , as that in him was the patterne of a compleat prince beyond all the plat-formes and Ideas of Plato and Zenophon ; and yet even he was never able to repose his heart upon any or all these things together , till he brings in the feare of the Lord for the close of all . Lastly , looke on the people of Israel ; God had delivered them from a bitter thraldome , had divided the sea before them , and destroied their enemies behind them , had given them bread from heaven , and fed them with angels foode , had commanded the rocke to satisfie their thirst , and made the Cananites to melt before them ; his mercies were magnified with the power of his miracles , and his miracles crowned with the sweetenesse of his mercies , besides the assurance of great promises to bee performed in the holy land : and yet in the midst of all this wee finde nothing but murmuring and repining . God had given them meat for their faith , but they must have meate for their lust too ; it was not enough that God shewed them mercies , unlesse his mercies were dressed up and fitted to their palate , They tempted God , and limited the holy one of Israel , saith the Prophet . So infinitely unsatisfiable is the fleshly heart of man either with mercies or miracles , that bring nothing but the Creatures to it . The ground whereof is the Vast disproportion which is betweene the Creature and the soule of man , whereby it comes to passe , that it is absolutely impossible for one to fill up the other . The soule of man is a substance of unbounded desires : and that will easily appeare if wee consider him in any estate , either Created or Corrupted . In his Created estate he was made with a Soule capable of more glory , then the whole earth or all the frame of nature , though changed into one Paradise , could haue afforded him : for he was fitted unto so much honour as an infinite and everlasting Communion with God could bring along with it . And now God never in the Creation gave unto any Creature a propercapacitie of a thing , unto which hee did not withall implant such motions and desires in that Creature as should be some what suteable to that capacitie , and which might ( if they had beene preserved intire ) haue brought man to the fruition of that Good which he desired . For notwithstanding it be true , That the glory of God cannot be attain'd unto , by the vertue of any action which man either can , or ever could haue performed : yet God was pleased out of Mercie , for the magnifying of his name , for the Communicating of his glory , for the advancement of his Creature , to enter into Covenant with man , and for his naturall obedience to promise him a supernaturall reward . And this , I say , was even then out of Mercie ; in as much as Adams legall obedience of workes could no more in any vertue of its owne , but onely in Gods mercifull contract and acceptance , merit everlasting life , then our Evangelicall Obedience of faith can now . Only the difference betweene the mercie of the first and second Covenant ( and it is a great difference ) is this . God did out of mercie propose Salvation unto Adam as an Infinite Reward of such a finite Obedience , as Adam was able by his owne created abilities to have performed . As if a man should give a Day-laborer a hundred pound for his daies worke , which performe indeed hee did by his owne strength , but yet did not merit the thousandth part of that wages which he receives : But Gods mercy untous is this , That he is pleased to bestow upon us not onely the reward , but the worke and merit which procured the reward , that he is pleased in vs to reward another mans worke , even the worke of Christ our head ; as if when one onely Captaine had by his wisedome discomfited and defeated an enemie , the prince notwithstanding should reward his alone seruice , with the advancement of the whole armie which he led . But this by the way . Certaine in the meane time it is , that God created man with such capacities and desires , as could not be limited with any or all the excellencies of his fellow and finite Creatures . Nay looke even upon Corruptednature , and yet there we shall still discover this restlesnesse of the minde of man , though in an evill way , to promote it selfe : whence arise distractions of heart , thoughts for to morrow , rovings and inquisitions of the soule after infinite varieties of earthly things , swarmes of lusts , sparkles of endlesse thoughts , those secret flowings , and ebbes , and tempests , and Estuations of that sea of corruption in the heart of man , but because it can never finde any thing on which to rest , or that hath roome enough to entertaine so ample and so endlesse a guest ? Let us then looke a little into the particulars of that great disproportion and Insufficiencie of any or all the Creatures under the sun to make up an adequate and suteable Happinesse for the soule of man. Salomon here expresseth it in Two words , Vanitie and Uexation . From the first of these wee may observe a threefold disproportion betweene the Soule and the Creatures . First in regard of their nature and worth , they are base in comparison of the Soule of man : When David would shew the infinite distance betweene God and man in power and strength , he expresseth the basenesse of man by his vanitie , To be laid in the ballance , they are altogether lighter then vanitie . Psal. 62. 9. And surely if we waigh the Soule of man and all the Creatures under the Sunne together , we shall finde them lighter then Vanitie it selfe . All the Goodnesse and honour of the Creature ariseth from one of these Two grounds : Either from mans coining or from Gods , either from Opinion imposed upon them by men , or from some Reall qualities , which they have in their nature . Many things there are which ▪ have all that worth and estimation which they carry amongst men , not from their owne qualities , but from humane institution , or from some difficulties that attend them , or from some other outward Imposition . When a man gives monie for meate , we must not thinke there is any naturall proportion of worth betweene a piece of silver and a piece of flesh ; for that worth which is in the meate is its owne , whereas that which is in the monie is by humane appointment . The like we may say for great titles of honour and secular degrees , though they bring authoritie , distance , reverence with them from other men , yet notwithstanding they doe not of themselves , by any proper vertue of their owne , put any solid and fundamentall merit into the man himselfe . Honour is but the raising of the rate and value of a man , it carrie , nothing of substance necessarily along with it : as in raising the valuations of gold from twenty shillings , to twenty two , the matter is the same , only the estimation different . It is in the Power of the king to raise a man out of the prison like Ioseph , and give him the ●●xt place unto himselfe . Now this then is a plaine argument of the great basenesse of any of these things incomparison of the Soule of man , and by consequence of their great disability to satisfie the same : for can a man make any thing equall to himselfe ? can a man advance a piece of gold or silver into a reasonable , a spirituall , an eternall substance ? A man may make himselfe like these things , he may debase himselfe into the vilenesse of an Idoll , They that make them are like unto them ; hee may under-value and uncoyne himselfe , blot out Gods Image and Inscription , and write in the image and inscription of earth and Satan , he may turne himselfe into brasse and iron and reprobate silver , as the Prophet speakes ; but never can any man raise the Creatures by all his estimations to the worth of a man : we cannot so much as change the color of a haire or adde a cubite to our stature , much lesse can we make any thing of equall worth with our whole selves . We read indeed of some which have sold the righteous , and that at no great rate neither , for a paire of shooes . Ioel 3. 6. Amos 2. 6. but we see there how much the Lord abhorr'd that detestable fact , and recompenc'd it upon the necke of the oppressors . How many men are there still that set greater rates upon their owne profits , or libertie , or preferments , or secular accommodations , then on the Soules of men , whose perdition is oftentimes the price of their advancements ? but yet still Saint Pauls rule must hold , For meat● destroy not the worke of God , for money betray not the bloud of Christ , destroy not him with thy meate , with thy dignities , with thy preferments , for whom Christ died . We were not redeemed with silver and gold from our vaine Conversation , saith the Apostle 1. Pet. 1. 18. and therefore these things are of too base a nature to be put into the ballance with the soules of men ; and that man infinitely undervalues the worke of God ▪ the Image of God , the bloud of God , who for so base a purchase as monie , or preferment any earthly and vaine-glorious respect doth either hazard his owne , or betray the Soules of others commended to him . And therefore this should reach all those upon whom the Lord hath bestow'd a greater portion of this Opinionative felicitie , I meane , of money , honour , reputation , or the like ; First not to Trust in uncertaine Riches , not to relie upon a foundation of their owne laying for matter of Satisfaction to their Soule , nor to boast in the multitude of their riches , as the Prophet speakes , Psal. 49. 6. ( for that is certainely one great effect of the Deceitfulnesse of Riches , spoken of Matth. 13. 22. to perswade the Soule that there is more in them then indeed there is ) and the Psalmist gives an excellent reason in the ▪ same place , No man can by any meanes redeeme his brother , nor give to God a ransome for him , for the Redemption of their Soule is Pretious . And secondly , it may teach them as not to Trust , so not to Swell with these things neither . It is an argument of their windinesse and emptinesse that they are apt to make men swell ; whereas if they cannot change a haire of a mans head , nor adde an inch to his stature , they can much lesse make an accession of the least dramme of merit , or reall value to the owners of them . And surely if men could seriously consider , That they are still members of the same common bodie , and that of a twofold body , a civill and a mysticall body , and that though they haplie may bee the more honorable parts in one body , yet in the other they may be the lesse honorable ; that the poore whom they despise may in Christs body have a higher roome then they ( as the Apostle saith , Hath not God chosen the poore in this world , Rich in faith , Iam. 2. 5. ) I say , if men could compare things rightly together , and consider that they are but the greater letters in the same volume , and the poore the smaller , though they take up more roome , yet they put no more matter nor worth into the word which they compound , they would never suffer the tympanie and inflation of pride or superciliousnesse , of selfe-attributions , or contempt of their meaner brethren to prevaile within them . Wee see in the naturall body though the head have a Hat on of so many shillings price , and the foot a Shooe of not halfe so many pence , yet the head doth not therefore despise the foot , but is tender of it , and doth derive influence as well unto that as to any nobler part : and surely so should it be amongst men , though God have given thee an Eminent station in the body , cloath'd thee with purple and scarlet , and hath set thy poore neighbour in the lowest part of the body , and made him conversant in the dirt , and content to cover himselfe with leather , yet you are still members of the same common body , animated with the same spirit of Christ , moulded out of the same dirt , appointed for the same inheritance , borne out of the same wombe of natural blindnesse , partakers of the same great and pretious promises ( there was not one price for the Soule of the poore man , and another for the rich , there is not one table for Christ's meaner guests , and another for his greater , but the faith is a a Common faith , the salvation a b Common salvation , the c rule a Common rule , the d hope a Common hope , one Lord , and one Spirit , and one Baptisme , and one God and Father of all ; and e One foundation , and f One house , and therefore wee ought to have g Care and Compassion one of another . Secondly , consider that Goodnesse and value which is fix'd to the being of the Creature , implanted in it by God and the institution of nature , and even thus we shall finde them absolutely unable to satisfie the desires of the reasonable and spirituall soule . God is the Lord of all the Creatures , they are but as his severall monies , he coin'd them all . So much then of his Image as nay Creature hath in it , so much value and worth it carries . Now God hath more communicated himselfe unto man , then unto any other Creature ; in his Creation we finde man made after the h similitude of God , and in his restauration we finde God made after the i similitude of man , and man once againe after the k similitude of God. And now it is needlesse to search out the worth of the Creature , Our Saviour will decide the point , What shall a man gaine though he winne the whole l World , and lose his owne soule , or what shall a man give in exchange for his soule ? To which of the Creatures said God at any time , Let us create it after our image ? of which of the Angels said He at any time , Let us restore them to our image againe ? there is no Creature in heaven or earth , which is recompence enough for the losse of a Soule . Can a man carrie the world into hell with him to bribe the flames , or corrupt his tormentors ? No saith the Psalmist , His glory shall not descend after him , Psal. 49. 17. but can hee buy out his pardon before he comes thither ? no neither , the Redemption of a Soule is more pretious , vers . 8. we know the Apostle counts all things Dung , Phil. 3. 8. and will God take dung in exchange for a soule ? Certainely , Beloved , when a man can sow grace in the furrowes of the field , when he can fill his barnes with glory , when he can get bagges full of salvation , when he can plow up heaven out of the earth and extract God out of the Creatures , then he may bee able to finde that in them which shall satisfie his desires . But till then , let a man have all the exquisitest Curiosities of nature heap'd into one vessell , let him be moulded out of the most delicate ingredients , and noblest principles that the world can contribute , let there be in his body a concurrency of all beauty and feature , in his nature an Eminence of all Sweetnesse and ingenuity , in his minde a conspiration of the politest , and most choice varieties of all kinde of learning , yet still the spirit of that man is no whit more valueable and pretious , no whit more proportionable to Eternall Happinesse , then the soule of a poore and illiterate begger . Difference indeed there is , and that justly to bee made betweene them in the eyes of men , which difference is to expire within a few yeeres : and then after the dust of the beautifull and deformed , of the learned and ignorant , of the honorable and base are promiscuously intermingled , and death hath equall'd all , then at last there will come a day when all mankinde shall be summon'd naked , without difference of degrees before the same tribunall ; when the Crownes of kings and the shackles of prisoners , when the robes of princes and the ragges of beggers , when the gallants braverie and the peasants russet , and the statists policie , and the Courtiers luxurie , and the schollers curiosity shall be all laid aside ; when all men shall be reduc'd unto an equall plea , and without respect of persons shall bee doom'd according to their workes ; when Nero the persecuting emperor shall be throwne to Hell , and Paul the persecuted Apostle shall shine in glory , when the learned Scribes and Pharises shall gnash their teeth , and the ignorant , and as they terme them , cursed people shall see their Saviour : when the proud antichristian prelates , that dyed their robes in the bloud of the Saints , shall be hurried to damnation , and the poore despised martyrs whom they persecuted shall wash their feet in the bloud of their enemies ; when those puntoes , and formalities , and cuts , and fashions , and distances , and complements , which are now the darling sinnes of the upper end of the world , shall be prov'd to have beene nothing else but well-acted vanities : when the pride , luxurie , riot , swaggering , interlarded and complementall oathes , nice and quaint lasciviousnesse , new invented courtings and adorations of beauty , the so much studied and admited sinnes of the gallantrie of the world , shall be pronounc'd out of the mouth of God himselfe to have beene nothing else but glittering abominations ; when the adulterating of wares , the counterfeiting of lights , the double waight and false measures , the courteous equivocations of men greedy of gaine , which are now almost woven into the very arts of trading , shall be pronounced nothing else but mysteries of iniquitie and selfe-deceivings : when the curious subtilties of more choise wits , the knottie questions , and vaine strife of words , the disputes of reason , the variety of reading , the very circle of generall and secular learning pursued with so much eagernesse by the more ingenious spirits of the world , shall bee all pronounc'd but the thinne cobwebs , and vanishing delicacies of a better temper'd prophanenesse ; and lastly , when that poore despised profession of the power of Christianitie , a trembling at the Word of God , a scrupulous forbearance not of oathes onely , but of idle words , a tendernesse and aptnesse to bleed at the touch of any sinne , a boldnesse to withstand the corruptions of the times , a conscience of but the appearances of evill , a walking mournfully and humbly before God , a heroicall resolution to be strict and circumspect , to walke in an exact and geometricall holinesse in the midst of a crooked and perverse generation , the so much conclamated and scorned peevishnesse of a few silly , unpolitique , unregarded hypocrits as the world esteemes them , shall in good earnest from the mouth of God himselfe bee declared to have beene the true narrow way which leadeth to salvation , and the enemies there of shall , when it is too late , be driven to that desperate and shamefull confession , We fooles counted their life madnesse , and their end to have been without honour ; how are they now reckoned amongst the Saints , and have their portion with the Almighty ? A second Branch of the disproportion between the soule of man and the Creatures , arising from the Vanitie thereof , is their Deadnesse , unprofitablenesse , inefficacie by any inward vertue of their owne to convey or preserue life in the Soule . Happinesse in the Scripture phrase is called Life , consisting in a Communion with God in his Holinesse and glory . Nothing then can truely bee a prop to hold up the Soule , which cannot either preserue that life which it hath , or convey unto it that which it hath not . Charge those , saith the Apostle , that are rich in this world , that they bee not high minded , neither trust in uncertaine Riches , but in the living God , 1. Tim. 6. 17 ▪ he opposeth the life of God to the vanitie and uncertainety , the word is , to the Inevidence of Riches , whereby a man can never demonstrate to himselfe or others the certainety or happinesse of his life . The like opposition we shall finde excellently expressed in the Prophet Ieremie , My people have committed two evils , they have forsaken me the fountaine of Living water , and have hewed them out cisterns , broken cisterns that can hold no water . Ier. 2. 13. That is , my people are willing to attribute the blessings they enjoy , and to sue for more rather unto any cause then unto me the Lord. She did not know , saith the Lord else where , that I gave her her corne and her wine , and multiplied her silver and gold , &c. but said of them , these are my rewards which my lovers have given me . But saith the Lord , so long as they trusted me , they rested upon a sure fountaine that would never faile them ; with thee , saith the Psalmist , is the Fountaine of life : And so saith the Apostle too , Let your conversation be without covetousnesse , that is , Doe not make an Idoll of the Creature , doe not heape vessels full of monie together , and then thinke that you are all sure , the Creature hath no life in it , nay it hath no truth in it neither , there is deceit and cozenage in riches ; but saith he , Let your conversation be with contentment , consider that what you have is the dimensum , the portion which God hath allotted you , that foode which he findeth most convenient for you ; he knowes that more would but cloy you with a surfet of pride or worldlinesse , that you have not wisedome , humility , faith , heavenly mindednesse enough to concoct a more plentifull estate ; and therefore receive your portion from him , trust his wisedome and care over you , For he hath said , I will not faile thee nor forsake thee . Well then , saith the Lord , so long as they rested on me , they rested upon a sure supply ( All his mercies are sure mercies ) upon a Fountaine which would never faile them : But when once they forsake mee , and will not trust their lives in my keeping , but with the prodigall will have their portion in their owne hands , their water in their owne Cisterns , their pits prove unto them but like lobs torrent , deepe and plentifull though they seeme for a time , yet at length they make those ashamed that relied upon them . And so I finde the Prophets assuring us , that Israel which put so much confidence in the carnall policies of Ieroboam for preserving the kingdome of the ten tribes from any re-union with the house of David , was at last constrained to blush at their owne wisedome , and to be ashamed of Bethel their confidence . Briefly then for that place , there are two excellent things intimated in those two words of Cisterns and Broken Cisterns . First the wealth and honour which men get not from the Lord , but by carnall dependencies , are but Cisterns at the best , and in that respect they have an evill quality in them , they are like dead water , apt to putrifie and corrupt ; being cut of from the influence of God the Fountaine of life , they have no favour nor sweetnesse in them . Besides they are Broken Cisterns too , as they have much mud and rottennesse in them , so they are full of chinkes , at which whatever is cleere and sweet runnes away , and nothing but dregges remaine behinde . The worldly pleasures which men enjoy , their youthfull vigor that carried them with delight and furie to the pursuite of fleshly lusts , the content which they were wont to take in the formalities and complements of courtship and good fellowship , with a storme of sickenesse , or at farthest a winter of age blowes all away , and then when the fruite is gone , there remaines nothing but the diseases of it behinde , which there surfet had begotten , a conscience worme to torment the soule . Thus the life which wee fetch from the Cisterne is a vanishing life , there is still , after the use of it , lesse left behinde then there was before : but the life which we fetch from the fountaine is a fixed , an Abiding life , as S. Iohn speakes , or , as our Saviour cals it , a Life that Abounds , like the pumping of water out of a fountaine , the more it is drawne , the faster it comes . We grant indeed that the Lord , being the Fountaine of life , doth allow the Creature in regard of life temporall some subordinate operation and concurrencie in the worke of preserving life in us . But we must also remember , That the Creatures are but Gods Instruments in that respect : and that not as servants are to their masters , Living instruments , able to worke without concurrence of the superior cause ; but Dead instruments , and therefore must never be separated from the Principall . Let God subduct from them that concourse of his owne which actuates and applies them to their severall services , and all the Creatures in the world are no more able to preserue the body or to comfort the mind , then an axe and a hammer and those other dead instruments are able by themselues alone to erect some stately edifice . It is not the corne or the flowre , but the staffe of bread which supports the life , and that is not any thing that comes out of the earth , but something which comes downe from heaven , even the blessing which sanctifies the Creature ▪ for man liveth not by bread alone , but by the word which proceedeth out of Gods mouth . The Creature cannot hold up it selfe , much lesse contribute to the subsistence of other things , unlesse God continue the influence of his blessing upon it . As soone as Christ had cursed the figge-tree , it presently withered and dried up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fr●m the rootes ; to shew that it was not the roote alone , but the blessing of Christ which did support the figge-tree . The Creatures of themselues are Indifferent to contrary operations , according as they have been by God severally applied . Fire preserved the three children in the furnace , and the same fire lick'd up the instruments of the persecution . Fire came downe from heaven to destroy Sodome , and fire came downe from heaven to advance Elias ; the same sea a Sanctuarie unto Israel and a grave unto Egypt ; Ionah had been drown'd if he had not been devour'd , the latter destruction was a deliverance from the former , and the ravine of the fish a refuge from the rage of the sea ; pulse kept Daniel in good liking , which the meat of the kings table could not doe in the other children : for indeed Life is not a thing meerely naturall , but of promise , as the Apostle speakes ; Let the promise be removed , and however a wicked man lives as well as a righteous man , yet his life is indeed but a breathing death , onely the cramming of him to a day of slaughter : When the blessing of God is once subducted , though men labour in the v●ry fire , turne their vitall heate with extremity of paines into a very flame , yet the close of all their labour will prove nothing but Uanitie , as the Prophet speakes . We should therefore pray unto God that we may live not onely by the Creature , but by the word which sanctifieth the Creature , that wee may not leane upon our substance , but upon Gods promises , that we may not live by that which we have onely , but by that which we hope for , and may still finde God accompanying his owne blessings unto our Soule . But here the vanitie and wickednesse of many worldly men is justly to be reproved , who Rest on the Creature as on the only staffe and comfort of their life , who count it their principall joy when their corne , and wine , and oyle encreaseth , who magnifie their owne arts , sacrifice to their owne net and drag ( which is the Idolatrie of Covetousnesse , so often spoken of by the Apostle , when all the trust , and hope , and glory , and rejoycing which men have is in the Creature , and not in God. ) They boast , saith the Psalmist , in the multitude of their Riches . Nay so much sottishnesse there is in the nature of man , and so much sophistrie in the Creature , that the proud foole in the Gospell from the greatnesse of his wealth , concludes the length of his life , Thou hast much laid up for many yeeres , and the certainety of his mirth and pleasure , Take thine ease , eate , drinke , and be merry . Their inward thought is that their houses shall endure for ever , and their dwelling places to all generations . And David himselfe was over-taken with this folly , I said in my prosperity , I shall never be moved . Yea so much seed is there of pride in the heart of man , and so much heate ( as I may so speake ) & vigour in the Creature to quicken it , as that men are apt to Deifie themselves in the reflection on their owne greatnes , & to deifie any thing else which contributes to the enlargement of their ambitious purposes . The greatnesse of the Persian Emperors made them all usurpe religious worship from their subiects . The like insolence we finde in the Babilonish monarchs , they exalted themselves above the height of the clouds , and made themselves equall to the most high , Esai . 14. 14. yea their pride made them forget any God save themselves , I am , and there is none besides me , Esai . 47. 7. 8. It was the blasphemous arrogance of Tyrus the rich citty , I am a God , I sit in the seate of God , I have a heart like the heart of God , Ezek. 28. 26. neither are these the sinnes of those times alone ; the fountaine of them is in the nature , and the fruites of them in the lives of those , who dare not venture upon the words : For albeit men with their mouths professe God , there is yet a bitter roote of Atheisme and of Polutheisme in the mindes of men by nature , which is mightily actuated by the abundance of earthly things . Where the treasure is there is the heart , where the heart there the happinesse , and where the happinesse there the God. Now worldly men put their trust in their riches , set their heart upon them , make them their strong citty , and therefore no marvell if they be their Idoll too . What is the reason why oftentimes wee may obserue rich and mighty men in the world to bee more impatient of the Word of God , more bitter scorners of the power of religion , more fearefully given over to the pursuite of fleshly lusts and secular purposes , to vanity , vaine-glory , ambition , revenge , fierce , implacable , bloudy passions , brasen and boasting abominations , then other men , but because they have some secret opinion that there is not so great a distance betweene God and them , as betweene God and other men ; but because the abundance of worldly things hath brawned their heart , and fatted their conscience , and thickned their eyes against any feare , or faith , or notice at all of that supreme dominion and impartiall revenge which the most powerfull and just God doth beare over all sinners , and against all sinne ? What is the reason why many ordinary men drudge and moile all the yeere long , thinke every houre in the Church so much time lost from their life , are not able to forbeare their covetous practises on Gods owne Day , count any time of their life , any worke of their hand , any sheaffe of their corne , any penny of their purse throwne quite away , even as so much bloud powr'd out of their veines , which is bestow'd on the worship of God , and on the service of the Altar ; but because men thinke that there is indeed more life in their monie , and the fruits of their ground , then in their God or the promises of his Gospell ? Else how could it possibly be , if men did not in their hearts make God a lier , as the Apostle speakes , That the Lord should professe so plainely , from this day upward , since a stone hath beene layed of my house , since you have put your selves to any charges for my worship , I will surely blesse you , and againe , Bring all my tithes into my house , and prove me if I will not open the windowes of heaven , and powre a blessing upon you that there shall not be roome enough to hold it : and againe , He that hath pitty on the poore lendeth unto the Lord , and that which he hath given , will he pay him againe : and againe , If thou wilt hearken unto me , and obserue to doe all these things , then all these blessings shall come on thee and over-take thee , blessings in the city and in the field , &c. If men did in good earnest personally , and hypothetically , beleeve and embrace these divine truths , How could it be , that men should grudge Almighty God and his worship every farthing which he requires from them of his owne gifts , that they should date let the service and house of God lie dumbe and naked , that they should shut up their bowels of compassion against their poore brethren , and in them venture to denie Christ himselfe a morsell of bread or a mite of monie , that they should neglect the obedience , prophane the name , word , and worship of God , use all base and unwarrantable arts of getting , and all this out of love of that life , and greedinesse of that gaine , which yet themselves , in their generall subscription to Gods truth , have confessed , will either never be gotten , or at least never blessed , by such cursed courses ? so prodigious a property is there in worldly things to obliterate all notions of God out of the heart of a man , and to harden him to any impudent abominations . I spake unto thee in thy prosperity , saith the Lord , but thou saidst , I will not heare . According to their pasture , so were they filled , they were filled and their heart was exalted , therefore have they forgotten me . Take heede , lest when thou hast eaten and art full , thine heart be lifted up , and thou forget the Lord thy God. Therefore it is that we reade of the Poorerich in faith , and of the Gospell preached to the Poore , and revealed unto babes ; because greatnesse and abundance stops the eare , and hardens the heart , and makes men stand at defiance with the simplicitie of the Gospell . Now then that we may be instructed how to use the Creature , as becommeth a dead and impotent thing , wee may make use of these few directions . First , have thine Eye ever upon the Power of God , which alone animateth and raiseth the Creature to that pitch of livelihood which is in it , and who alone hath infinite wayes to weaken the strongest , or to arme the weakest Creature against the stoutest sinner . Peradventure thou hast as much lands and possessions , as many sheepe and oxen as Iob or Nabal ; yet thou hast not the lordship of the clouds , God can harden the heavens over thee , hee can send the mildew and canker into thy corne , the rot and murren into thy cattell ; though thy barnes bee full of corne , and thy fats overflow with new wine , yet he can breake the staffe of thy bread , that the flowre and the winepresse shall not feed thee ; though thou have a house full of silver and gold , he can put holes into every bagge , and chinkes into every Cisterne , that it shall all sinke away like a winter torrent . God can either denie thee a power and will to enjoy it , and this is as sore a disease as poverty it selfe : or else hee can take away thy strength that thou shalt not relish any of thy choisest delicates ; he can send a stone or a gowte that shall make thee willing to buy with all thy riches a poore and a dishonorable health ; and , which is yet worst of all , he can open thy conscience , and let in upon thy Soule that lyon which lies at the dore , amaze thee with the sight of thine owne sinnes , the historie of thine evill life , the experience of his terrours , the glimpses and preoccupations of hell , the evident presumptions of irreconciliation with him ; the frenzie of Cain , the despaire of Iudas , the madnesse of Achitophel , the trembling of Felix , which will damp all thy delights , and make all thy sweetest morsels as the white of an Egge ; at which pinch , however now thou admire and adore thy thicke clay , thou wouldest count it the wisest bargaine thou did'st ever make , to give all thy goods to the poore , to goe bare-foote the whole day with the Prophet Esay , to dresse thy meate with the dung of a man , as the Lord commanded the Prophet Ezekiel , to feede with Micajah in a dungeon on bread of affliction and water of affliction for many yeeres together , that by these or any other meanes thou mightest purchase that inestimable peace , which the whole earth , though changed into a Globe of Gold , or Center of Diamond cannot procure . So uttterly unable are all the Creatures in the world to give life , as that they cannot preserue it intire from forraine or domestique assaults , nor remove those dumps and pressures which doe any way disquiet it . Secondly , to remove this naturall deadnesse of the Creature , or rather to recompence it by the accession of a Blessing from God , use meanes to reduce it unto its primitive Goodnesse . The Apostle shewes us the way . Every Creature of God is good , being sanctified by the Word of God and by Prayer . In which place , because it is a text then which there are few places of Scripture that come more into dayly and generall use with all sorts of men , it will be needfull to unfold ; 1. What it meant by the sanctification of the Creature . 2. How it is sanctified by the Word . 3. How wee are to sanctifie it to our selves by Prayer . For the first , The Creature is then sanctified , when the curse and poison which sin brought upon it is remooved , when we can use the Creature with a cleane conscience , and with assurance of a renewed and comfortable estate in them . It is an Allusion to legall purifications and differences of meates , Levit. 11. No Creature is impure of it selfe , saith the Apostle , in its owne simple created nature : But in as much as the sinne of man forfeited all his interest in the Creature , because eo ipso a man is legally dead ; and a condemn'd man is utterly depriu'd the right of any worldly goods ( nothing is his ex jure , but onely ex largitate ) and in as much as the sinne of man hath made him ▪ though not a sacrilegious intruder , yet a prophane abuser of the good things which remaine , partly by inditect procuring them , partly by despising the author of them , by mustering up Gods owne gifts against him in riot , luxurie , pride , uncleanenesse , earthly mindednesse , hereby it comes to passe that to the uncleane all things are uncleane , because their mindes and consciences are defiled . Now the whole Creation being thus by the sinne of man uncleane , and by consequence unfitted for humane use , as Saint Peter intimates , I never eate any thing common or uncleane , it was therefore requisite that the Creature should have some Purification , before it was unto men allowed : Which was indeede legally done in the Ceremonie , but really in the substance and body of the Ceremonie by Christ , who hath now unto us in their use , and will at last for themselves in their owne being , deliver the Creatures from that vanity and malediction , unto which by reason of the sinne of man they were subjected , and fashion them unto the glorious liberty of the Children of God , make them fit palaces for the saints to inhabit , or conferre upon them a glory which shall bee in the proportion of their natures a suteable advancement unto them , as the glory of the Children of God shall be unto them . The bloud of Christ doth not onely renew and purifie the soule and body of man , but washeth away the curse and dirt which adhereth to every Creature that man useth ; doth not only clense and sanctifie his church , but reneweth all the Creatures , Behold , saith he , I make All things New ; and if any man be in Christ , not onely He is a New Creature , but saith the Apostle , All things are become New. Those men then who keepe themselves out of Christ , and are by consequence under the Curse , as their persons , so their possessions are still under the curse , as their consciences , so their estates are still uncleane ; they eate their meate like Swine rol'd up in dirt , the dirt of their owne sinne , and of Gods malediction . So then the Creature is then sanctified , when the curse thereof is washed away by Christ. Now secondly , let us see How the Creature is sanctified by the Word . By Word wee are not to understand the Word of Creation , wherein God spake and all things were made Good and serviceable to the use of man. For sinne came after that Word , and defaced as well the goodnesse which God put into the Creature , as his Image which he put into man. But by Word I understand first in generall Gods Command and Blessing which strengtheneth the Creature unto those operations for which they serue : in which sense our Saviour useth it , Matth. 4. 4. and elsewhere , If ye call those Gods unto whom the Word of God came , that is , who by Gods Authority and Commission are fitted for subordinate services of Gouernement under him , say ye of him whom the Father hath sanctified , that is , to whom the Word of the Father and his Commission or Command came , to whom the Father hath given Authoritie by his z Power , and fitnesse by his Spirit to Iudge , and save the world , Thou blasphemest , because I said , I am the Sonne of God ? Secondly , by that Word I understand more particularly the Fountaine of that Blessing , which the Apostle cals in generall the Word of Truth , and more particularly , The Gospell of Salvation , and this word is a sanctifying Word ; Sanctifie them by thy truth , thy Word is Truth : and as it sanctifies us , so it sanctifies the Creatures too , it is the Fountaine not onely of Eternall , but of Temporall Blessings . And therefore we finde Christ did not onely say unto the sicke of the Palsie , Thy sinnes are forgiven thee , but also Arise and walke , intimating , that Temporall Blessings come along with the Gospell , it hath the Promises as well of this life as that to come . I never saw the righteous forsaken , saith the Prophet David ( suteable to that of the Apostle , He hath said , I will never leave thee nor forsake thee ) nor their seed begging their bread ; That is , never so wholly by God forsaken , if they were the seed of the Righteous , inheritors of their fathers hope and profession , as to make a constant trade of begging their bread , and so to expose the promises of Christ , that they which seeke the kingdome of heaven shall have all other things added to them , unto reproach and imputation from wicked men . Or thus , I never saw the righteous forsaken , or their seede forsaken by God , though they beg'd their bread , but even in that extremitie God was present with them , to sanctifie to their use , and to give them a comfortable enjoyment of that very bread which the exigencie of their present condition had constrained them to begge . Thus we see in generall , That the Blessing or Command of God , and the fountaine of that blessing , the Gospell of Salvation , doe sanctifie the Creature . But yet neither by the Blessing nor the Gospell is the Creature effectually sanctified unto us , till it be by us apprehended with the Word and Promise , and this is done by Faith ; for the Word , saith the Apostle , profited not those that heard it , because it was not mingled or temper'd with faith . For Faith hath this singular operation , to particularize and single out God and his Promises unto a mansselfe ; So then the Creature is sanctified by the Word and Blessing beleeved and embraced , whereby we come to have a neerer right and peculiarity in the Creatures which we enjoy : for being by Faith united unto Christ and made one with him ( which is that noble effect of faith to incorporate Christ and a Christian together ) we thereby share with him in the inheritance , not onely of Eternall life , but even of the common Creatures . Fellow Heires we are and Copartners with him ; therefore in as much as God hath appointed him to be Heire of All things , as the Apostle speakes , we likewise , in the vertue of our fellowship with him , must in a subordinate sense be Heires of all things too . All is yours , saith the Apostle , and you are Christs , and Christ is Gods. Fidelibus totus mundus divitiarum est , The Saints , saith Saint Austin , have All the world for their possession . And if it be here demanded how this can be true , since wee finde the Saints of God often in great want , and it would doubtlesse bee sinne in them to usurpe another mans goods upon presumption of that promise that Christ is theirs , and with him all things : To this I answere , first in generall , As Christ though he were the Heire of All things , yet for our sakes became poore , that we by his poverty might be made rich : so God oftentimes pleaseth to make the faithfull partake not onely in the priviledges , but in the poverty of Christ , that even by that meanes they may be rich in faith and dependance upon God , as Saint Iames spake , Having nothing , and yet possessing All things . Secondly , All is ours in regard of Christian liberty , though our hands are bound from the possession , yet our Consciences are not bound from the use of any . Thirdly , Though the faithfull have not in the right of their inheritance any monopolie or ingrossement of the Creatures to themselves , yet still they have and shall have the service of them All. That is thus ; If it were possible for any member of Christ to stand absolutely in neede of the use and service of the whole Creation , All the Creatures in the world should undoubtedly waite upon him , and bee appropriated unto him . The Moone should stand still , the Sunne goe backe , the Lions should stop their mouths , the Fire should give over burning , the Ravens should bring him meate , the Heavens should raine downe bread , the Rockes should gush out with water , all the Creatures should muster up themselves to defend the Body of Christ. But though no such absolute necessity shall ever be , yet ordinarily we must learne to beleeve , That those things which God allowes us are best suteable to our particular estate , God knowing us better then we doe our selves : that as lesse would haply make us repine , so more would make us full , and lift up our hearts against God , and set them on the world ; so that All is ours , not absolutely , but subordinately , serviceably according to the exigence of our condition , to the proportion of our faith and furtherance of our Saluation . The third particular inquire into was , How we doe by Prayer sanctifie the Creature to our selves ? This is done in these three courses . 1. In procuring them . We ought not to set about any of our lawfull and just callings without a particular addressing our selves unto God in Prayer . This was the practise of good Eleazer Abrahams servant , when he was emploi'd in finding out a wife for his masters sonne , * O Lord God of my master Abraham I pray thee send me good speed this day : and this also was the practise of good Nehemiah in the distresses of his people , * I prayed unto the God of heaven , and then I spake unto the king . And surely the very Heathen themselves shall in this point rise up in judgement against many prophane Christians , who looke oftner upon their gold then upon their God , as Salvian speakes . We reade often in their writings that in any generall a Calamitie they did joyntly implore the peace and favour of their idolatrous gods ; that in any b matter of consequence they made their entrie upon it by Prayer , commending the successe thereof to the power and providence of those deities which they beleeved . In so much that we read of c Pub. Scipio a great Romane , that he ever went to the Capitole before to the Senate , and began all the businesses of the Common-wealth with Prayer . How much more the●… ought we to doe it , who have not onely the Law and Dictate of nature to guide us , who have not deafe and impotent idols to direct our Prayers to , as their gods were ; but have first The Law of Christ requiring it ; d Pray Alwayes . Pray without ceasing . In every thing by Prayer and Supplication with Thankesgiving , let your requests be made knowne to God. Who have secondly the Example of Christ to enforce it , for not onely a Morning and b Evening was it his c Custome to Pray ; but upon every other solemne occasion . Before his d Preaching , before his e Eating , before the f Election of his Disciples , before his g Transfiguration in the mount , h before and i in his Passion ; Who have thirdly from Christ That Legitimate , Ordinarie , Fundamentall Prayer , as k Tertullian cals it , The Lords Prayer , as a Rule and Directorie by him framed to instruct us how to Pray , and to bound and confine our extravagant and vast desires ; Who lastly have also the Altar of Christ to receive , the Incense of Christ to perfume , the Name and Intercession of Christ to present our Prayers unto God by , who have Christ sanctifying , and , as I may so speake , praying our prayers unto hi●… Father for us ; as we read of the Angell of the Covenant , who had a golden Censer and much incense , to offer up the Prayers of the Saints , which was nothing else but the mediation of Christ bearing the iniquitie of our holy things , as Aaron was appointed to doe ; nothing but his intercession for us at the right hand of his Father . I say , how much more reason ●…ave we , then any Gentile could have , to consecrate all our enterprises with Prayer unto God ? Humbly to acknowledge how justly he might blast all o●…r businesses , and make us labour in the fire ; that unlesse he keepe the City the watchman watcheth but in vaine ; that unlesse hee build the house their labour is in vaine that build it ; that unlesse he give the increase , the planting of Paul , and the watering of Apollo are but emptie breath ; that it is onely his blessing on the diligent hand which maketh rich without any sorrow ; that unlesse he be pleased to favour our attempts , neither the plotting of our heads , nor the solicitous●…esse of our hearts , ●…or the drudgerie of our hands , nor the whole cōcurrence of our created strength , nor any accessorie assistances which we can procure will be able to bring to passe the otherwise most obvious and feasible Events : and therefore to implore his Direction in all our counsels , his concurrence with all our Actions , his blessing on all our undertakings , and his glory as the sole end of all that either we are or doe . For by this meanes we doe First acknowledge our dependencie on God as the first cause , and give him the glory of his soveraigne Power and Dominion over all second agents , in acknowledging that without him we can doe nothing , and the power of God is the Ground of Prayer . Secondly , by this meanes we put God in minde of his Promises , and so acknowledge not our dependence on his power only , but on his Truth and Goodnesse too : And the Promises and Truth of God are the foundation of all our Prayers . That which encouraged Daniel to set his face to seeke unto God in Prayer for the restitution of libertie out of Babylon was Gods Promise and Truth revealed by Ieremie the Prophet , that hee would accomplish but s●…ventie yeeres in the desolation of Ierusalem . That which encouraged Iehosaphat to seeke unto God against the multitude of Moabites which came up against him , was his Promise that he would heare and helpe those that did pray towards his house in their affliction . That which encouraged David to pray unto God for the stability of his house , was the Covenant and Truth of God , Thou hast revealed to thy Servant , saying , I will build thee an house , therefore hath thy servant found in his heart to pray this Prayer unto thee . And now , O Lord , thou art That God , that is , the same God in thy fidelity and mercy , as then thou wert , and thy words be true , and thou hast promised this goodnesse to thy servant ; therefore let it please thee to blesse the house of thy Servant , &c. Excellent to this purpose is that which S. Austin obserues of his mother , who very often and earnestly prayed unto God for h●…r sonne when he was an Hereticke , Chirographa tua ingerebat tibi , Lord , saith he , she urged thee with thine owne hand-writing , she challenged in an humble and fearefull confidence the performance of thine owne obligations . Thirdly and lastly , by this meanes wee hasten the performance of Gods decreed mercies ; we retardate , yea quite hinder his almost purposed and decreed Iudgements . The Lord had resolved to restore Israel to their wonted peace and honour , yet for all these things will I be enquired vnto by the House of Israel to doe it for them , saith He in the Prophet . The Lord had threatned destruction against Israel for their Idolatry , had not Moses stood before him in the breach to turne away his wrath , as the Psalmist speakes . And we reade of the Primitive Christians , that their prayers procured raine from heaven , when the Armies of the Emperours were even famished for want of water , and that their very persecutors have begg'd their prayers . Secondly , as by prayer the Creature is sanctified in the procurement ( for no man hath reason to beleeue that there is any blessing intended vnto him by God in any of the good things which doe not come in vnto him by prayer ) so in the next place the Creature is by Prayer sanctified in the fruition thereof ; because , to enjoy the portion allotted us , and to rejoyce in our labour , is the Gift of God , as Salomon speakes . The Creature of it selfe is not onely Dead , and therefore unable to minister life by it selfe alone , but , which is worse , by the meanes of mans sinne , it is Deadly too , and therefore apt to poyson the receivers of it without the corrective of Gods Grace . Pleasure is a thing in it selfe lawfull ; but corruption of nature is apt to make a man a lover of pleasure , more then a lover of God , and then is that mans pleasure made unto him the metropolis of mischiefe , as Clemens Alexand●…inus speakes . A good name is better then sweet oyntment , and more to be desired then much riches ; but corruption is apt to put a flie of vaine-glory and selfeaffectation into this oyntment , to make a man foolishly feed upon his owne credit , and with the Pharisies to doe ▪ all for applause , and preferre the praise of men before the glory of God ; and then our sweet oyntment is degenerated into a curse ; Woe bee unto you , when all men shall speake well of you . Riches of themselves are the good gifts and blessings of God , as Salomon saith , The blessing of the Lord maketh rich , but corruption is apt to breed by this meanes covetousnesse , pride , selfe-dependency , forgetfulnesse of God , scorne of the Gospell , and the like ; and then these earthly blessings are turned into the curse of the earth , into Thornes and Briers , as the Apostle speakes , They that will be rich pierce themselves thorow with many sorrowes . Learning in it selfe is an honourable and a noble endowment ; it is recorded for the glory of Moses , that hee was learned in all the wisedome of the Egyptians : but corruption is apt to turne learning into leauen , to infect the heart with pride , which being arm'd and seconded with wit breakes forth into perverse disputes , and corrupts the minde . Therefore Saint Paul advised the Christians of his time , to beware lest any man spoile them through Philosophy and begvile them with entising words . And the ancient Fathers counted the a Philosophers the Seminaries of heresie . Proofe whereof , to let passe the Antitrinitarians and Pelagians , and other ancient Here●…ikes , who out of the nicenesse of a quaint wit perverted Gods truth to the patronage of their lyes ; and to passe by the Schoolemen and Iesuites of late Ages , who haue made the way to heaven a very labyrinth of crooked subtilties , and have weav'd Divinity into Cobwebs ; wee may have abundantly in those Libertines and Cyrenians , who disputed b with Stephen , and those Stoicks that wrangled with Saint Paul about the resurrection . And now learning being thus corrupted is not onely turned into wearinesse , but into very notorious and damnable folly , for thinking themselves wise , saith the Apostle , they became fooles , and their folly shall be made k●…owne unto all men . To get wealth in an honest and painefull Calling is a great blessing ▪ for the diligent hand maketh rich ; but corruption is apt to perswade unto cozenage , lying , equivocation , fals weights , ingrossements , monopolies and other Arts of cruelty and unjustice , and by this meanes ou●… law full Callings are turned into abominations , mysteries of iniquity , and a pursuit of death . Every creature of God is good in it selfe , and allowed both for necessitie and delight ; but corruption is apt to abuse the Creatures to luxury and excesse , to drunkennesse , gluttony and inordinate lusts , and by this meanes a mans table is turned into a Snare , as the Psalmist speakes . Now then since all the world is thus bespread with ginnes , it mainely concernes us alwayes to pray , that we may use the world as not abusing it , that wee may enjoy the Creatures with such wisedome , temperance , sobriety , heavenly affections , as may make them so , many ascents to raise us neerer unto God , as so many glasses in which to contemplate the wisedome , providence , and care of God to men , as so many witnesses of his love , and of our duty . And thus doth prayer sanctifie the Creature in the use of it . Lastly , and in one word , Prayer sanctifies the Creatures in the review and recognition of them . and Gods mercy in them , with thanksgiving and thoughts of praise , as Iacob , Gen. 32. 9. 10. and David , 2. Sam. 7. 18. 21. looked upon God in the blessings with which hee had blessed them . And now since Prayer doth thus sanctifie the Creatures unto us , wee should make friends of the unrighteous Mammon , that wee may by that meanes get the prayers of the poore Saints upon us and our estate , that the eye which seeth us may blesse us , and the care that heareth us may give witnesse to us ; that the loynes and the mouthes , the backes and the bellies of the poore and fatherlesse may be as so many reall supplications unto God for us . The third and last direction which I shall give you to finde life in the Creature , shall bee to looke on it , and love it in its right order , with subordination to God and his promises ; to love it after God , and for God , as the beame which conveyes the influences of life from him ; as his instrument , moved and moderated by him to those ends for which it serves ; to love it as the Cisterne , not as the fountaine of life ; to make Christ the foundation , and all other things but as accessions unto him . Otherwise if wee love it either alone , or above Christ , however it may by Gods providence keepe our breath a while in our nostrils , and fatten us against the last day , yet impossible it is that it should ever minister the true and solid comforts of life unto us , which consisteth not in the abundance of things which a man possesseth , as our Saviour speakes . Life goes not upward ▪ but downeward , the inferiour derives it not on the superiour ; therefore by placing the Creature in our estimation above Christ , we deny unto it any influence of livelihood from him , whom yet in words we professe to be the fountaine of life . But men will object and say , This is a needlesse caution not to preferre the Creature before the Creator , as if any man were so impious and absurd . Surely Saint Paul tells us , that men without faith are impious and absurd men , who doe in their affections and practises as undoubtedly undervalue Christ , as the Gadarens that preferred their Swine before him . What else did Esau , when for a messe of pottage he sold away his birth-right , which was a priviledge that led to Christ ? What else did the people in the Wildernesse , who despised the holy Land , which was the type of Christs Kingdome , and in their hearts turned backe to Egypt ? What else did those wicked Israelites , who polluted the Table of the Lord , and made his Altar contemptible , which was a type of Christ ? What else did Iudas and the Iewes , who sold and bought the Lord of glory for the price of a beast ? What else doe daily those men , who make Religion serve turnes , and godlinesse waite upon gaine ? who creepe into houses with a forme of pietie , to seduce unstable foules , and plucke off their feathers to make themselves a neast ? The Apostles Rule is generall , that sensuall and earthly-minded men are all the enemies of the Crosse of Christ , Phil. 3. 18. 19. The third and last disproportion betweene the soule of Man and the Creature arising from the vanit●…e thereof , is in regard of duration and continuance . Man is by nature a provident Creature , apt to lay up for the time to come , and that disposition should reach beyond the forecast of the Foole in the Gospell for many yeeres , even for immortalitie it selfe ▪ For certainely there is no man who hath but the generall notions of corrupted reason alive within him , who hath not his conscience quite vitiated , and his minde putrified with noysome lusts , who is not wrapped up in the mud of thicke ignorance , and palpable stupiditie , but must of necessitie have oftentimes the immediate representations of immortalitie before his eyes . Let him never so much smother and suppresse the truth , let him with all the Arte he can divert his conceits , and entangle his thoughts in secular cares , let him shut his eye-lids as close as his naile is to his flesh , yet the flashes of immortalitie are of so penetrative and searching a nature , that they will undoubtedly get through all the obstacles , which a minde not wholly over-dawb'd with worldlinesse and ignorance can put betweene . Therefore the Apostle useth that for a strong argument , why rich men should not trust in uncertaine riches , but in the living God , and should be rich in good workes , That so , saith he , they may lay up in store a good foundation against the time to come , that they may lay hold on eternall life , 1. Tim. 6. 17. 19. Wicked men indeed lay up in store , but it is not riches , but wrath , even violence and oppression against the last day . But by trusting God , and doing good a man layes up durable Riches , as the wise Man speakes ; in which respect he presently addes , That the fruit of wisedome is better then Gold. For though Gold be of all Mettals the most solid , and therefore least subject to decay , yet it is not immortall and durable riches ; for the Apostle tels us , that silver and gold are corruptible things , and that there is a rust and canker which 〈◊〉 up the gold and silver of wicked men . I confesse the hearts of many men are so glewed unto the world , especially when they finde all things succeed prosperously with them that they are apt enough to set up their rest , and to conceite a kinde of stedfastnesse in the things they possesse . Because they haue no changes . saith the Prophet David , therefore they feare not God. But yet I say , where the Lord doth not wholly give a man over to heape up treasures unto the last day , to be eaten up with the canker of his owne wealth , the soule must of necess●…y sometime or other happen upon such sad thoughts as these . What ailes my foolish heart thus to eate up it selfe with care , and to rob mine eyes of their beloved sleepe for such things , as to the which the time will come when I must bid an everlasting farewell ? Am I not a poore mortall Creature , brother to the Wormes , sister to the Dus●… ? Doe I not carry about with mee a soule full of corruptions , a skinne full of diseases ? Is not my breath in my nostrils , where there is roome enough for it to goe out , and possibility never to come in again ? Is my flesh of brasse , or my bones of iron , that I should thinke to hold out , and without interruption to enjoy these earthly things ? Or if they were , yet are not the Creatures themselves subject to period and mortalitie ? Is there not a Moth in my richest garments , a Worme in my tallest Cedars , a Canker and rust in my fi●…nest Gold to corrupt and eate it out ? Or if not , will there not come a day , when the whole frame of Nature shall bee set on fire , and the Elements themselves shall melt with heate , when that universall flame shall devoure all the bagges , and lands , and offices , and honours , and treasures , and store ▪ houses of worldly men ? When Heaven and Hell shall divide the World ; Heaven , into which nothing can be admitted which is capable of Moth or rust to corrupt it , and Hel , into which if any such things could come , they would undoubtedly in one instant bee swallowed vp in those violent and unextinguishable flames ? And shall I be so foolish as to 〈◊〉 my felicity in that which will faile me , when I shall stand in greatest neede , to heape up treasures into a broken bagge , to worke in the fire where all must perish ? Certainely the soule of a meere worldly man , who cannot finde God or Christ in the things hee enjoyes , must of necessity be so f●…rre from reaping solid or constant comfort from any of these perishable Creatures , that it cannot but ake and tremble , but be wholly surprized with dismall passions , with horrid preapprehensions of its owne wofull estate , upon the evidence of the Creatures mortalitie , and the unavoideable flashes and conviction of its owne everlastingnesse . Now if we consider the various rootes of this corruption in the Creature , it will then further appeare unto us , that they are not onely mortall , but even momentarie and vanishing : First , by the Law of their Creation they were made subject to alterations , there was an enmitie and reluctancy in their entirest being . Secondly , this hath been exceedingly improved by the s●…ne of man , whose evill , being the lord of all Creatures , must needs redound to the misery and mortalitie of all his retinue . For it was in the greater World , as in the administration of a private family ; the poverty of the Master is felt in the bowels of all the rest , his staine and dishonour runnes into all the members of that society . As it is in the naturall body some parts may be distempered and ill affected alone , others not without contagion on the rest ; a man may have a dimme eye , or a withered arme , or a lame foot , or an impedite tongue without any danger to the parts adjoyning ; but a lethargie in the head , or an obstruction in the liver , or a dyspepsie and indisposition in the stomake diffuseth universall malignity through the body , because these are soveraigne and architectonicall parts of man : so likewise is it in the great and vast body of the Creation . However other Creatures might have kept their evill , if any had been in them , within their owne bounds , yet that evill which man , the Lord and head of the whole brought into the world , was a spreading and infectious evill , which conuey'd poyson into the whole frame of nature , and planted the seed of that universall dissolution which shall one day deface with darkenesse and horror the beauty of that glorious frame which wee now admire . It is said that when Corah , Dathan , and Abiram had provoked the Lord by their rebellion against his servants to inflict that fearefull destruction upon them , the earth opened her mouth & swallowed not only them up , but al the houses , and men , and goods that appertained to them . Now in like maner the heaven and earth and al inferior Creatures did at first appertaine to Adam : the Lord gave him the free use of them , & dominion over them : when therefore man had committed that notorious rebellion against his maker , which was not only to aspire like Corah and his associates to the height and principality of some fellow Creature , but even to the absolutenesse , wisdome , power and independency of God himselfe , no marvell if the wrath of God did together with him seize upon his house , and all the goods that belongd unto him , bringing in that cōfusion and disorder which we even now see doth breake asunder the bonds and ligaments of nature , doth unjoynt the confedera●…ies and societies of the dumbe Creatures , and turneth the armies of the Almighty into mutinies and commotion , which in one word hath so fast manicled the world in the bondag●… of corruption , as that it doth already groane and linger with paine under the sinne of man and the curse of God , and will at last breake forth into that universall flame which will melt the very Elements of Nature into their primitive confusion . Thus wee see besides the created limitednesse of the creature , by which it was utterly unsuteable to the immortall desires of the soule of man , the sinne of man hath implanted in them a secret worme and rottennesse which doth ▪ set forward their mortalitie , and by adding to them confusion , enmity , disproportion , sedition , inequalitie ( all the seeds of corruption ) hath made them , not onely as before they were mortall , but which addes one mortalitie to another , even momentary and vanishing too . When any Creature loseth any of its native and created vigour , it is a manifest signe that there is some secret sentence of death gnawing upon it . The excellency of the Heavens wee know is their light , their beauty , their influences upon the lower World , and even these hath the sinne of man defaced . Wee finde when the Lord pleaseth to reveale his wrath against men for sinne in any terrible manner , hee doth it from Heaven ; There shall be wonders in the Heauen , blood and fire , and pillars of smoake , the Sunne shall be turned into darkenesse , and the Moone into blood ; and the day of the Lord is called a day of darknesse , and gloominesse , and thicke darknesse . How often hath Gods heavy displeasure declared it selfe from Heaven in the confusion of nature ? in stormes and horrible tempests ? in thick clouds and darke waters ? in arrowes of lightning and coales of fire ? in blacknesse and darkenesse ? in brimstone on Sodome , in a flaming sword over Ierusalem , in that fearefull Starre of fire to the Christian World of late yeeres , which hath kindled those woful combustions , the flames whereof are still so great , as that wee our selves , if wee looke upon the merits and provocations of our sinnes , may have reason to feare , that not all the Sea betweene us and our neighbours can bee able to quench till it have scorched and singed us . Wee find likewise by plaine experience how languid the seeds of life , how faint the vigor either of heavenly influences , or of sublunary and inferiour agents are growne , when that life of men , which was wont to reach to almost a thousand yeeres , is esteemed even a miraculous age , if it be extended but to the tenth part of that duration . We need not examine the inferiour Creatures , which we find expressely cursed for the sinne of man with Thornes and Briers ( the usuall expression of a curse in Scripture . ) If we but open our eyes and looke about us , wee shall see what paines Husbandmen take to keepe the earth from giving up the Ghost , in opening the veines thereof , in applying their Soile and Marle as so many Pills or Salves , as so many Cordials and preservatives to keepe it alive , in laying it asleepe , as it were , when it lyeth fallow every second or third yeere , that by any meanes they may preserve in it that life , which they see plainely approching to its last gaspe . Thus you see how besides the originall limitednesse of the Creature , there is in a second place a Moth or Canker by the infection of sinne begotten in them , which hastens their mortalitie , God ordering the second causes so amongst themselves , that they exercising enmitie one against another , may punish the sinne of man in their contentions , as the Lord stirred up the Babylonians against the Egyptians to punish the sinnes of his owne people . And therefore wee finde , that the times of the Gospell , when holinesse was to bee more universall , are expressed by such figures , as restore perfection and peace to the Creatures . The Earth shall be fat and plenteous , there shall be upon every high hill Rivers and Streames of water , the light of the Moone shall be as the light of the Sunne , and the light of the Sunne sevenfold , as the light of seven dayes . And againe , the Wolfe shall dwell with the Lambe , and the leopard shall lye downe with the kid , and a Calfe , and a young Lion , and a fatling together , &c. Which places , though figuratively to be understood , have yet me thinks thus much of the letter in them , to assure us that whatever blemish since the Creation any of those glorious heavenly bodies are either in themselves , or by interposition of foggy vapours subject unto , what ever enmities and destructive qualities enrage one beast against another , they are all of them the consequents of that finne which nothing can remove but the Gospell of Christ. And this is that universall contagion which runneth through the whole frame of Nature into the bowels of every Creature . But yet further in a third place there is a particular ground of this mortality to many men , namely the Particular curse upon that place or creature which men enioy . For as a piece of oke besides the natural corruptiblenes of it , as it is a body compounded of contrary principles , whereby it would of it selfe at last returne to its dust againe , may further have a worme like Ionah his Gourd eating out the heart of it , & by that meanes hastening its corruption ; and yet further besides that may be presently put into the fire , which will make a more speedy riddance then either of the former : Or as in the body of a man , besides the generall consumption , which lingringly feedeth upon the whole , each particular mēber may have a particular disease , which may serve to hasten that corruption to it self , which the other threatens to the whole : so may it be , and often is in the Creatures of God. Besides their naturall finitenes , and their generall bondage of corruption , which by a hidden & insensible insinuation doth emasculate the vigor and strength of the Creatures , there may be a Particular Curse , which may serve speedily to hasten that decay , which , without any such concu●…rence , would have made hast enough to leave the possessors of them in everlasting penurie . I will be unto Ephraim as a moth and to the house of Iuda as rottennes , saith the Lord. That is Gods first Instrument of mortality whereby he will certainely though indeed lingtingly consume a thing . But now if for all this when the Moth secretly consumes him , so that he seeth his sicknesse and feeleth his wound , he will yet trust in his owne counsels and confederacies , sacrifice to his owne net , goe to Assyria or King Iareb for succour , I will then be unto Ephraim as a Lyon , in a more sudden and swift destruction . As he dealeth thus with men , so with the things about them too , first he puts a Moth into them , rust in our gold , canker in our siluer , hartlessenesse in our earth , faintnesse in the influences of heauen ; and if notwithstanding all this men will still trust in the Cisterne , God will put holes into it too , which shall make it runne out as fast as they fill it ; hee will giue wings to their monie , encrease the occasions of expence : and if they clip their wings , that they fly not away , he will make holes in the bottome of their baggs that they shall droppe away : he will not onely send a ▪ Moth and rust which shall in time eate them out , but hee will send a Thiefe upon them too , which shall suddenly breake through and carry them away . So many steps and gradations are there in the mortality of the creature , when God pleaseth to adde his curse unto them for sin . As for Ephr●…im , saith the Lord , their Glory shall fly away like a Bird , from the birth , and from the wombe , and from the conception . Observe the gradations of mortality in the best blessings we enjoy , in our very glory , namely our children , which are called an Inheritance and reward to take away shame from their parents . They shall fly away like a bird , that notes the swiftnesse of the Iudgement , and that first from the birth ; as soone as they are borne the murtherer shall destroy them : yea from the wombe ; before they be borne they shall perish , nothing of them shall be enjoyd but the hope , and if that be too much , here is a degree as low as can be , from the very conception they shall miscarry and prove abortive . I will smite the winter house and the summer house , the houses of Ivori●… , and the great houses shall have an end . If the Lord undertake to smite , if he send abroad the fire of his wrath , it shall seize on those palaces and great houses which men thought should have endured unto all generations . For that Flying role , importing Iudgement decreed , and sudden , which was sent over the whole earth against the Thiefe and the swearer , did not onely smite the man , but his house , and like a leprosie consume the very timber and stones thereof . Therefore wee read in the Leviticall law of leprosies not in men onely but in houses , and garments , intimating unto us , that sinne derives a contagion upon any thing that is about us , and like Ivie in a wall , or that wild Caprificus , wil get rooting in the very substance of the stone in the wall , and breake it asunder . What ever it is that men can finde out vnder the Sunne to fasten their hearts upon for Satisfaction and comfort , this leprosie will defile it , and eate it out . If silver and gold , besides their secret rust and proper corruption , the Lord can make the thiefe rise up suddenly , and bite the possessors , and so unlade them of their thicke clay : If Reall substance and encrease , the Lord cast●…th away , saith the wise man , the substance of the wicked , a●…d the increase of his house , saith Iob , shall depart and flow away . If greatnesse and high places , the Lord can put ice vnder their feete , make their places slippery , and subject to a momentarie desolation : If a great name and glory , the Lord cannot onely suffer time and ignorance to draw out all the memorie of a man , but can presently rot his name from under heauen : If Corne and the fruits of the Earth , the Lord can kill it in the blade by with-holding raine three moneths before the Haruest : Hee can send a Thiefe , a Caterpiller , a Palmer worme to eate it up . If it hold out to come into the barne , euen there he can blow upon it and consume it like chaffe . However men thinke when they have their Corne in their houses , and their Wine in their C●…llars they are sure and have no more to doe with God , yet he can take away the staffe and lif●… of it in our very houses . Yea when it is in our mouthes and bowels , he can send leanenesse and a curse after it . Awake ye Drunkards , and howle ye drinkers of wine , saith the Prophet , because of the new wine , for it is cut off from your mouths . The Lord could deferre the punishment of these men till the last day , when undoubtedly there will be nothing for them to drinke but that Cup of the Lords right hand as the Prophet calls it : a Cup of fury and trembling , a cup of sorrow , astonishment , and desolation ; a Cup which shall make all that drinke thereof to bee moved and mad , to be drunken and fall , and spue , and rise up no more , even that fierce and bitter indignation , in the pouring out of which the Lord shall put to his right hand , his strong arme , not onely the terror of his presence , but the glory of his power : I say the Lord could let drunkards alone till at last they meet with this Cup , ( which undoubtedly they shall doe , if there be either truth in Gods word , or power in his right hand , if there be either Iustice in heaven , or fire in hell ) till with Belshazzar they meet with dregs and trembling in the bottome of all their Cups : but yet oftentimes the Lord smites them with a more sudden blow , snatcheth away the Cup from their very mouths , and so makes one Curse anticipate and preuent another . Though Haman and Achitophel should have liv'd out the whole thred of their life , yet at last their honor must have laine downe in the dust with them ; Though Iudas could have liv'd a thousand yeares , and could have improv'd the reward of his Masters bloud to the best advantage that ever Vsurer did , yet the rust would at last have seiz'd upon his bags , and his monie must have perished with him : but now the Lord sets forward his Curse , and that which the moth would have been long in doing , the gallows dispatcheth with a more swift destruction . Thus as the body of a man may have many summons and engagements unto one death , may labour at once under many desperate diseases , all which by a malignant con●…unction must needs hasten a mans end ( as Cesar was stabd with thirty wounds , each one whereof might have serv'd to let out his soule ) so the Creatures of God labouring under a manifold corruption , doe as it were by so many wings post away from the Owners of them , and for that reason must needs be utterly disproportionable to the condition of an Immortall Soule . Now to make some Application of this particular before wee leave it , This doth first discover and shame the folly of wicked worldlings both in their opinions and affections to earthly things . Love is blinde and will easily make men beleeve that of any thing which they could wish to bee in it : and therefore , because wicked men wish with all their hearts , for the love they beare to the Creatures , that they might continue together for ever , the Divell doth at last so deeply delude them as to thinke that they shall continue for ever . Indeed in these and in the generall , they must needs confesse that one generation commeth and another goeth : but in their owne particular they can never assume with any feeling and experimentall assent the truth of that generall to their owne estates : And therefore what ever for shame of the world their outward professions may be , yet the Prophet David assures us , That their inward Thoughts , their owne retir'd contrivances and resolutions are , that their houses shall endure for ever , and their dwelling places to all generations ; and upon this Immortality of stones and monuments they resolve to rest . But the psalmist concludes this to be but brutish and notorious folly , This their way is their folly , they like sheepe are laid downe in their graves , and death feeds upon them . And indeed what a folly is it for men to build upon the sand , to erectan Imaginarie fabrick of I know not what Immortality , which hath not so much as a constant subsistence in the head that contrives it ? What man will ever goe about to build a house with much cost ( and when he hath done , to inhabit it himself ) of such rotten and inconsistent materials , as will undoubtedly within a yeere or two after fall upon his head , and bury him in the ruines of his owne folly ? Now then suppose a man were lord of all the World , and had his life coextended with it , were furnished with wisedome to manage and strength to runne through all the affaires incident to this vast frame , in as ample a measure as any one man for the governement of a private family : yet the Scripture would assure even such a man , that there will come a day in which the heavens shall passe away with a noise , and the elements shall melt with heate , and the earth with the workes that are therein shall be burnt up , and that there is but one houre to come before all this shall be , Behold now is the last houre : And what man upon these termes would fix his heart and ground his hopes upon such a tottering bottome , as will within a little while crumble into dust , and leave the poore soule that rested upon it to sinke into hell ? But now when we consider that none of us labour for any such inheritance , that the extremitie of any mans hopes can be but to purchase some little patch of earth , which to the whole World cannot beare so neere a proportion , as the smallest molehill to this whole habitable earth ; that all we toyle for is but to have our loade of a little thicke clay , as the Prophet speakes , that when wee have gotten it , neither wee nor it shall continue till the universall dissolution , but in the midst of our dearest embracements we may suddenly be puld asunder , and come to a fearefull end , it must needs be more then brutish stupidity for a man to weave the Spiders webs , to wrappe himselfe up from the consumption determined against the whole earth in a covering , that is so infinitely too short and too narrow for him . Wee will conclude this particular with the doome given by the Prophet Ieremy . As the Partridge sitteth on egges and hatcheth them not , ( shee is either caught by the fowler , or her egges are broken ) so he that getteth riches and not by right , shall leave them in the midst of his dayes , and in the end shall bee a foole . Secondly , this serves to justifie the wisedome and providence of God in his proceedings with men : The wicked here provoke God , and cry aloud for vengeance on their owne head , and the Lord seemes to stop his eares at the cry of sinne , and still to loade them with his blessings , he maketh their way to prosper , they take roote , and grow and bring forth fruite : they shine like a blazing Comet , and threaten ruine to all that looke upon them ; they carry themselves like some Tyrant in a Tragedy , that scatters abroad death with the sparkles of his eyes , and darts out threats against the heaven aboue him ; they are like Agag before Samuel , clothed very delicately , and presume that there is no bitternesse to come . And now the impatiency of man , that cannot resolve things into their proper issues , that cannot let iniquitie ripen , nor reconcile one day and a thousand yeeres together , begins to question Gods proceedings , and is afraid le●…t the World be governed blindfold , and blessings and curses throwne confusedly abroad for men as it were to scramble and to scuffie for them . But our God who keepeth times and seasons in his owne power , who hath given to every Creature under the Sunne limits which it shall not exceed , hath set bounds unto sinne likewise wherein to ripen . The Starres howsoever they may bee sometimes ecclipsed , have yet a fixed and permanent subsistency in their Orbes ; but these Comets though they rise with a greater traine and streame of light , yet at last vanish into ashes , and are seene no more : the Tyrant though in two or three Acts or Scenes he revell it , and disturbe the whole businesse , yet at last hee will goe out in blood and shame ▪ even so , though wickedmen flourish and oppresse , and provoke God every day , and rage like the Sea , yet the Lord hath set their bounds which they shall not passe , they have an appointed time to take their fill of the creature , and then when they have glutted and cloid themselves with excesse , when their humours are growne to a full ripenesse , the Lord will temper them a potion of his wrath , which shall make them turne all up againe , and shamefull spuing shall be on their glory . Thus saith the Lord , For Three transgressions and for foure I will not turne away the punishment of Damascus and those other Cities . So long as the wicked commit one or too iniquities , so long I forbeare , and expect their repentance ; but when they proceed to three , and then adde a fourth , that is , when they are come to that measure of sinne which my patience hath prefixed , then I will hasten my revenge , and not any longer turne away the punishment thereof . In the fourth generation , saith God to Abraham , thy posterity shall come out of the Land where they shall be strangers , and shall inherit this Land , for the iniquitie of the Amorites is not yet full . There is a time when sinne growes ripe and full and then the sickle comes upon it . When the Prophet saw a basket of summer fruites , that were so ripe as that they were gathered off the tree , ( which was a type of the sinnes of Gods people , which are sooner ripe then the sinnes of Heathen that knew him not , because they have the constant light and heate of his Word to hasten their maturitie ) then , saith the Lord , The end is come upon my people , I will not passeby them any more , I will have no more patience towards them . Ieremy what seest thou ? I see the rod of an Almond tree . Thou hast well seene , saith the Lord , for I will hasten my Word to performe it . When men hasten the maturity of sinne like the blossomes of an Almond tree , ( which come soonest out ) then saith the Lord will I hasten the Iudgements which I have pronounced . We reade in the Prophet Zachary of an Ephah , a measure where into all the wickednesse of that people , figured by a woman , shall bee throwne together , and when this measure of sinnes is full to the brimme , then there is a masse of Lead importing the firmenesse , immutabilitie , and heavinesse of Gods Decree and counsell , which seales up the Ephah , never more to have any sinne put into it , and then come two women with winde in their wings , which are the executioners of Gods ●…wift and irreversible fury , & carry the Ephah betweene heaven and earth , intimating the publike declaration of the righteous Iudgements of God , into the Land of Shinar , to build it there an house , denoting the constant and perpetuall habitation of the wicked in that place of bondage whither the wrath of God shall drive them ( for building of houses argues an abiding . ) Put you in the sickle for the harvest is ripe ; come get you downe , for the presse is full , the fats overflow , for the wickednesse is great . The revenge of sinne is here and elsewhere compared to reaping , and treading the winepresse ; and the greatnesse of sinne is here cald the ripenesse of the harvest , and the ouerflowing of the fatts , to shew unto us that there is a time and measure of sinne , beyond which the Lord will not deferre the execution of his vengeance . There are dayes of visitation and recompence for sinne , which being come , Israel which would not know before shall know , that God keepes their sinnes in store sealed vp amongst his treasures , and that therefore their foot shall slip in due time , namely in the day of their calamity , or in their moneth , as the Prophet speakes . As Gods blessings have a punctuall time , from the foure and twentieth of the ninth moneth , from this day I will blesse you : so likewise have his Iudgements too . The dayes of Man shall bee a hundred and twenty yeeres , to the old World : nor are yeeres onely , but even moneths determined with him , Now shall a moneth devoure them with their portions , to idolatrous Israel . Nor moneths onely , but dayes and parts of dayes ; In a morning shall the King of Israel be cut off , his destruction shall bee as sudden as it is certaine . The wicked plotteth against the 〈◊〉 , and goasheth upon him with his teeth : but though hee plot , hee shall not prosper , though hee gnash with his teeth , hee shall not bite with his teeth , for the Lord shall laugh at him ▪ because hee seeth that His Day is comming . So much mischiefe as he can doe within the compasse of his chaine , the Lord permits him to doe ; but when he is come to His Day , then all his thoughts and projects perish with him . Excellently hath holy Iob stated the Point , with whom I meane to conclude , Their good ▪ saith he , is not in their Hand . Riot it indeed they doe , and take their fill of pleasure for a time , as the fish of the baite , when he hath some scope of line given him to play ; but still their Good , their Time , their line is in Gods hand , they are not the Lords of their owne lives and delights . God layeth up his iniquitie for his children , that is , the Lord keepes an exact account of his sinnes , which haply he will r●…pay upon the heads of his children , however hee himselfe shall have no more pleasure in his house after him , when once the number of his moneths is cut off in the midst ; and in the meane time however he be full of strength , wholly at ease and quiet , yet saith he , The wicked is reserved to the day of destructiction ; He is but like a prisoner , shackled peradventure in fetters of Gold , but he shall be brought forth to the day of wrath , and though he could rise out of the grave before Christs tribunall , as Agag appeared before Samuel delicately clothed , yet the sword should cut him in pieces , and bitternesse should overtake him . Thus wee see how infinitely unable the Creature shall bee to shelter a man from the tribunall of Christ , and how wise , just , and wonderfull the Lord is in the administration of the World in bearing with patience the vessels of wrath fitted to destruction , and suffering them to muster up his owne blessings against himselfe . Lastly , this must serue for a needfull Caution to us , to take heed of deifying the Creatures ▪ and attributing that Immortality to them which they are not capable of . But in as much as they are onely for present refreshment in this vale of misery , and have no matter of reall and abiding happinesse in them , not to looke on them with an admiring or adoring eye , but to use them with such due correctives as become such mortall and meane things . First in using the Creature , be sure thou keepe thine intellectuals untainted ; for earthly things are apt to cast a filme over mens eyes , and to misguide them into corrupt apprehensions and presumptions of them . We find nothing more frequent in the Prophets then to upbraid the people with their strange cōfidences which they were wont to rest upon against all the judgements which were denounced against them , by objecting their wealth , greatnesse , strong confederacies , inexpugnable munitions , their nests in the clouds , and their houses amongst the starres : they could never be brought to repent for sinne , or to tremble at Gods voyce , till they were driven off from these holds . A man can never be brought to God till he forsake the Creature , a man will never forsake the Creature till he see vanitie in the Creature . Turne away mine eyes from beholding vanitie . David intimates that a man can never heartily pray against fixing his affections on earthly things , till he be really and experimentally convinc'd of the vanity of them . This rule Salomon obserues to withdraw the desires of yong men , who have strongest affections and smallest experience of the deceit of worldly things , Though thou rejoyce and cheere up thy selfe , and walke in the waies of thine heart , and in the sight of thine eyes , yet Know thou that for all these things God will bring thee to judgement , a time will come when thou shalt be stripp'd of all these , when they shall play the fugitives , and the yeeres of darkenesse shall draw nigh , when thou shalt say , I have no pleasure in them : and then the Lord will revenge thy great ingratitude in forgetting and despising him amidst all his blessings , in ●…dolizing his gifts , and bestowing the attributions of his glory , and the affections due unto him upon a corruptible Creature . In the Romane Triumphs the Generall or Emperour , that rode in honour through the city with the principall of his enemies bound in chaines behinde his chariot , had alwaies a servant running along by him with this Corrective of his glory , Resp●…ce post te , hominem memento te . Looke behinde thee , and in the persons of thine enemies learne that thou thy selfe art a man subject to the same Casualties and dishonors with others . Surely , if men who had nothing but the Creatures to trust to , being Aliens from the Covenant of promise , and without God in the world , had yet so much Care to keepe their judgements sound touching the vanity of their greatest honors , how much more ought Christians , who professe themselves heires of better and more abiding Promises . But especially arme thy selfe against those vanities which most easily beset and beguile thee ; apply the authoritie of the Word to thine owne particular sickenesse and disease , treasure up all the experiences that meete thee in thine owne course , or are remarkeable in the lives of others , remember how a moment swallowed up such a pleasure , which will never returne againe , how an indirect purchase embitter'd such a preferment , and thou never didst feele that comfort in it , which thy hopes and ambitions promised thee , how a frowne and disgrace at another time dash'd all thy contrivances for further advancement , how death seised upon such a friend , in whom thou . Hadst laid up much of thy dependance and assurances , how time hath not onely rob'd thee of the things , but even turn'd the edge of thy desires ▪ and made thee loath thy wonted idoles , and looke upon thy old delights as Ammon upon Tamar with exceeding hatred . But above all addresse thy selfe to the throne of Grace , and beseech the Lord so to sanctifie his Creatures unto thee , as that they may not be either thieves against him to steale away his honour , or snares to thee to entangle thy soule . We will conclude this first Direction with the words of the Apostle : The Time is short : It remaineth that both they that have wives be as though they had none , and they that weepe as though they weep'd not , and they that rejoyce as though they rejoyced not , and they that buy as though they possessed not , and they that use this world as not abusing it , that is , as not to be drown'd and smother'd in the businesses of this life , as if there were any fundamentall and solid utility in them ; for saith he , The fashion of this world passeth away . The Apostles exhortation is beset at both ends with the same enforcement from whence I have raised mine . First , The Time is short ; The Apostle , as the learned conceive , useth a Metaphor from Sailes or Curtens , or Shepheards tents ( as Ezekiah makes the comparison ) such things as may be gather'd up together into a narrow roome . Time is short , that is , That time which the Lord hath spread over all things like a saile , hath now this five thousand yeeres been roling up , and the end is now at hand , as S. Peter speakes ; the day is approaching when time shall be no more . And so the words in the originall will well beare it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Remainder of time is short , or time is short for so much as yet remaineth of it to be folded up , and therefore we ought so to behave our selves as men that have more serious things to consider of , as men that are very neere to that everlasting haven , where there shall be no use of such sailes any more . And in the Apostles close the same reason is farther yet enforced : For the fashion of this world passeth away . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The figure , intimating that there is nothing of any firmenesse or solid consistencie in the Creature ; it is but a surface , an outside , an empty promise , all the beauty of it is but skinne-deepe ; and then that little which is desireable and pretious in the eyes of men ( which the Apostle cals , The lust of the world , 1. Ioh. 2. 17. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It passeth away , and is quickely gone . The word , as the learned differently render it , hath three severall Arguments in it to expresse the Apostles exhortation . 1. It deceives or coozens , and therefore use it as if you used it not ; use it as a man in a serious businesse would use a false friend that profers his assistance , though his protestations be never so faire , yet so employ him as that the businesse may be done though he should faile thee . 2. Transversum agit , It carries a man headlong , the lusts of the world are so strong and impetuous , that they are apt to enflame the desires , and even violently to carry away the heart of a man ; and for this cause likewise use it as if you used it not , engage your selfe as little upon it as you can , doe as Mariners in a mighty winde , h●…ise up as few sailes , expose as few of thy affections to the rage of worldly lust as may be ; beware of being carried where two seas meet , as the ship wherein Paul suffer'd shipwracke , I meane , of plunging thy selfe in a confluence of many boisterous and conflicting businesses , least for thine inordinate prosecution of worldly things , the Lord either give thy Soule over to suffer shipwracke in them , or strip thee of all thy lading and tackling , breake thine estate all to pieces , and make thee glad to get to Heaven upon a broken planke . 3. The fashion of this world passeth over , it doth but goe along by thee and salute thee , and therefore use it as if thou used'st it not ; doe to it as thou would'st doe to a stranger whom thou meetest in the way , he goes one way and thou another ; salute him , stay so long in his companie till from him thou have received better instructions touching the turnings and difficulties of thine owne way , but take heed thou turne not into the way of the Creature , least thou lose thine owne home . Secondly , Get an Eye of Faith , to looke Through and Above the Creature . A man shall never get to looke of from the world , till he can looke beyond it . For the Soule will have hold-fast of something , and the reason why men cling so much to the earth is , because they have no assurance if they let goe that hold of having any subsistence else-where . Labour therefore to get an interest in Christ , to finde an everlasting footing in the stedfastnesse of Gods Promises in him , and that will make thee willing to suffer the losse of all things , it will implant a kinde of hatred and disestimation of all the most pretious endearements which thy soule did feede upon before . Saint Peter saith of wicked men , that they are Purblinde , they cannot see a farre off ; they can see nothing but that which is next them , and therefore no marvell if their thoughts cannot reach unto the End of the Creature . There is in a dimme eye the same constant and habituall indisposition which sometimes happeneth unto a sound eye by reason of a thicke mist , though a man be walking in a very short lane , yet he sees no end of it ; and so a naturall man cannot reach to the period of earthly things , death and danger are still a great way out of his sight , whereas the eye of faith can looke upon them as already expiring , and through them looke upon him who therefore gives the Creatures unto us , that in them we might see his power and taste his goodnesse . And nature it selfe me thinkes may seeme to have intended some such thing as this in the very order of the Creatures . Downeward a mans eye hath something immediately to fixe on ; All is shut up in darkenesse save the very surface , to note that we should have our desires shut up too from these earthly things which are put under our feete , and hid from our eye● , and buried in their owne deformitie . All the beauty , and all the fruit of the earth is placed on the very outside of it , to shew how short and narrow our affections should be towards it . But upward the eye sindes scarce any thing to bound it , all is transparant and d●…aphanous , to note how vast our affections should be towards God , how endlesse our thoughts and desires of his kingdome , how present to our faith the heavenly things should be even at the greatest distance . The Apostle saith , That Faith is the Substance of things hoped for , that it gives being and present subsistency to things farre distant from us , makes those things which in regard of naturall causes are very remote , in regard of Gods Promises to seeme hard at hand . And therefore though there were many hundred yeeres to come in the Apostles time , and , for ought we know , may yet be to the dissolution of the world , yet the Apostle tels us that even then it was the last houre , because faith being able distinctly to see the truth and promises of God , and the Endlesnesse of that life which is then presently to be revealed , the infinite excesse of vastnesse in that made that which was otherwise a great space seeme even as nothing , no more in comparison then the length of a Cane or Trunke , through which a man lookes on the heavens , or some vast countrey . And ever the greater magnitude and light there is in a body , the smaller will the medium or distance seeme from it ; the reason why a perspective glasse drawes remote objects close to the eye , is because it multiplies the species . We then by faith apprehending an infinite and everlasting Glory , must needs conceive any thing through which we looke upon it to be but short & vanishing . And therfore though the promises were a farre off in regard of their owne existence , yet the Patriarkes did not onely see , but embrace them ; their faith seem'd to nullifie and swallow up all the distance . Abraham saw Christs day and was glad , he looked upon those many ages which were betweene him and his promised seed as upon small a●…d unconsiderable distances in comparison of that endlesse glory into which they ran , they were but as a curten or piece of hangings , which divide one roome in a house from another ▪ Labour therefore to get a distinct view of the height , and length , and breadth , and depth , and the unsearchable love of God in Christ , to find in thine own soule the truth of God in his promises , & that his word abideth forever , and that will make all the glory of other things to seeme but as grasse . Lastly , though the Creature be mortall in it selfe , yet in regard of man , as it is an Instrument serviceable to his purposes , and subordinate to the graces of God in him , it may bee made of use even for Immortality . To which purpose excellent is that speech of Holy Austin , If you have not these earthly Goods , saith he , take heed how thou get them by evill workes here , and if thou have them , labour by good workes to hold them even when thou art gone to heaven . Make you friends , saith our Saviour , of the unrighteous 〈◊〉 , that when you faile , they may receive you into everlasting habitations ; a religious and mercifull use of earthly things makes way to Immortalitie and Blessednesse . Cast thy bread upon the waters , and after many dayes thou shalt finde it . It is an allusion unto husbandmen . They doe not eate up and sell away all their corne , for then the world would quickely bee destitute , but the way they take to perpetuate the fruits of the earth , is to cast some of it backe againe into a fruitfull soile where the waters come , and then in due time they receive it with encrease : so should we doe with these worldly blessings , sow them in the bowels and backes of the poore members of Christ , and in the day of harvest we shall finde a great encrease . If then draw out thy soule to the righteous , and satisfie the afflicted soule , then shall thy light rise in obscurity , and thy darkenesse be as the noone day , then thy waters shall not lye unto thee ; that happinesse which it falsly promiseth unto other men , it shall performe unto thee . And so much be spoken touching the great disproportion between the Soule of man and the Creature , in regard of the Vanitie of it . The next disproportion is in their Operation , They are vexing and molesting things . Rest is the satisfaction of every Creature , all the rovings and agitations of the Soule are but to find out something on which to rest ; and therefore where there is Vexation , there can be no proportion to the soule of man ; and Salomon tels us , That All things under the Sunne are full of labour , more then a man can utter . He was not used as an Instrument of the Holy Ghost to speake it onely , but to trie it too ; the Lord was pleased for that very purpose to conferre on him a confluence of all outward happinesse , and inward abilities which his very heart could desire , that he at last might discover the utter insufficiency of all created Excellencies to quiet the Soule of man. But if we will not beleeve the Experience of Salomon , let us beleeve the authority of him that was greater then Salomon ; who hath plainely compar'd the things and the cares of the earth to Thornes , which as the Apostle speakes , Pierce or bore a man thorough with many sorrowes . First , They are Wounding Thornes ; for that which is but a pricke in the flesh is a wound in the spirit : because the spirit is most tender of smart : and the wise man cals them Vexation of spirit . The Apostle tels us they beget many sorrowes , and those sorrowes bring death with them . If it were possible for a man to see in one view those oceans of bloud which have been let out of mens veines by this one Thorne ; to heare in one noise all the groanes of those poore men , whose lives from the beginning of the world unto these dayes of blood wherein we live have been set at sale , and sacrificed to the unsatiable ambition of their bloody rulers ; to see and heare the endlesse remorse and bitter yellings of so many rich and mighty men as are now in hell , everlastingly cursing the deceite and murther of these earthly Creatures , it would easily make every man with pitty and amazement to beleeve , that the Creatures of themselves without Christ to qualifie their venome and to blunt their edge , are in good earnest Wounding Thornes . Secondly they are Choaking Thornes ; they stifle and keepe downe all the gratious seeds of the word yea the very naturall sproutings of noblenesse , ingenuity , morality in the dispositions of men . Seed requires emptinesse in the ground that there may be a free admission of the raine and influences of the heavens to cherish it : And so the Gospell requires nakednesse and poverty of minde , a sense of our owne utter insufficiencie to our selves for happinesse , in which sense it is said that the poore receive the Gospel . But now earthly things meeting with corruption in the heart are very apt , First , To Fill it , and secondly , To Swell it , both which are conditions contrary to the preparations of the Gospell . They Fill the Heart . First , with Businesse Yokes of oxen , and farmes , and wives , and the like contentinents take up the studies and delights of men , that they cannot finde out any leisure to come to Christ. Secondly , They Fill the Heart with Love , and the Love of the world shuts out the Love of the father , as the Apostle speakes . When the Heart goes after covetousnesse , the power and obedience of the word is shut quite out . They will not do thy words , saith the Lord to the Prophet , for their heart goeth after their covetousnesse . A deare and superlative Love , such as the Gospell ever requires ( for a man must love Christ upon such termes as to bee ready without consultation or demurre , not to forsake onely , but to hate father and mother , and wife , and any the choisest worldly endearments for his Gospels sake ) I say such a Love admits of no Corrivalty or competition . And therfore the love of the world must needs extingvish the love of the word . Lastly , they fill the heart with feare of forgoing them ; and feare takes of the heart from any thoughts save those which looke upon the matter of our feare : when men who make Gold their Confidence heare that they must forsake all for Christ , and are sometimes haplie put upon a triall , they start aside , choose rather securely to enjoy what they have present hold of , then venture the interuption of their carnall contentments for such things , the beauty where of the Prince of this world hath blinded their eyes that they should not see . For certainly till the minde be setled to beleeve that in God there is an ample recompence for any thing which wee may otherwise forgoe for him , it is impossible that a man should soundly embrace the love of the truth , or renounce the love of the world . Secondly , as They Fill , so they Swell the Heart too , and by that meanes worke in it a contempt and disestimation of the simplicity of the Gospell . We have both together in the Prophet , According to their pasture so were they Filled ; they were filled , and their heart was Exalted , therefore have they forgotten me . Now the immediate child of Pride is selfe-dependence and a reflection on our owne sufficiencie , and from thence the next issue is a contempt of the simplicity of that gospell which would drive us out of our selves . The Gentiles out of the pride of their owne wisedome counted the Gospell of Christ foolishnesse , and mocked those that preached it unto them : and the Pharisees , who were the learned Doctors of Ierusalem , when they heard Christ preach against earthlie affections , out of their pride and covetousnesse Derided him as the Evangelist speakes . Nay further they stifle the seeds of all noblenesse , ingenuity , or common vertues in the lives of men ; from whence come oppression , extortion , bribery , cruelty , rapine , fraud , iniurious , treacherous , sordid , ignoble courses , a very dissolution of the Lawes of nature amongst men , but from the adoration of earthly things , from that Idol of covetousnesse which is set up in the heart ? Thirdly , they are Deceitfull Thornes , as our Saviour expresseth it . Let a man in a tempest go to a thorne for shelter , and he shall light upon a thiefe in stead of a fence , which will teare his flesh in stead of succouring him , and doe him more injury then the evill which he fled from ; and such are the Creatures of themselves , so farre are they from protecting , that indeed they tempt , and betray us . The pride of thine heart hath deceived thee , thou that dwellest in the Clefts of the Rockes , thou that sayest in thine heart , Who shall bring me downe ? I will bring thee downe , saith the Lord to Edom. Lastly , they are vanishing Thornes . nothing so apt , nothing so easie to catch fire , and be presently extingvished . They are quenched like a fire of Thornes . To consider yet more distinctly the vexation of the Creature , we will observe first the Degrees ; secondly , the Grounds of it ; and thirdly , the Vses which we should put it to . Five Degrees we shall observe of this Vexation . First , the Creatures are apt to molest the spirit in the procuring of them , even as Thornes will certainely pricke in their gathering . They make all a mans dayes sorrow , and his travell griefe , they suffer not his heart to take rest in the night , as the Wise man speakes . What paines will men take ? what hazards will they runne to procure their desires ? Paines of body , plotting of braine , conflicts of passions , biting of conscience , disreputation amongst men , scourge of tongues , any thing , every thing will men adventure , to obtaine at last that which it may bee is not a competent reward for the smallest of these vexations . How will men exchange their salvation , throw away their owne mercy , make themselves perpetuall drudges and servitors to the times , fawne , flatter , comply , couple in with the instruments or authors of their hopes , hazard their owne blood in desperate undertakings , and staine their consciences with the blood of others , to swimme through all to their adored haven . Ad●…rare vulgus , iacere oscula , & omnia serviliter pro imperio . The Historian spake it of Otho that Romane Absolom , he worshipped the people , dispenced frequently his courtesies and plausibilities , crouched and accommodated himselfe to the basest routs , that thereby he might creepe into an usurped honour , and get himselfe a hated memory in after ages . And that the like vexation is ordinary in the procurement of any earthly things will easily appeare , if wee but compare the disposition of the minde with the obstacles that meete us in the pursuite of them . Suppose we a man importunately set to travell unto some place where the certainty of some great profit or preferment attends his comming , the way through which he must goe is intricate , deepe , unpassable , the beast that carries him lame and tired , his acquaintance none , his instructions few , what a heavie vexation must this needs bee to the soule of that man to be crossed with so many difficulties in so eager a desire ? Iust this is the case with naturall men in the prosecution of earthly things . First , the desires of men are very violent ( which the Scripture useth to expresse by making haste , greedy coveting , a purpose to be rich ) Qui Dives fieri vult , & cit●… vult fieri , they that will be rich , cannot be quiet till their desires are accomplished : and therefore wee finde strong desires in the Scripture-phrase expressed by such things as give intimation of paine with them . The Apostle describes them by gro●…ing and sighing ; the Prophet David by panting and gasping ; the Spouse in the Canticles by sicknesse , I am sicke with love . Thus Ammon grew leane for the desire of his sister , and was vexed and sicke ; thus Ahab waxed heavy , and laid him downe on his bed , and turned away his face , and would not eate because of Naboths Vineyard . So that very importunity of desires is full of vexation in itselfe . But besides , the meanes for fulfilling these desires are very difficult , the instruments very weake and impotent : peradventure a mans wits are not suteable to his desires , or his strength not to his wits , or his stocke not to his strength , his friends few , his corrivals many , his businesses tough and intricate , his counsels uncertaine , his projects way-laid and prevented , his contrivances dashed and disappointed , such a circumstance vnseene , such a casualty starting suddenly out , such an occurrence meeting the action hath made it unfeasible , and shipwrack'd the expectation . A man deales with the earth , he findes it weake and langvid , every foot of that must often times lye fallow , when his desires doe still plow ; with men , hee findes their hearts hard , and their hands close ; with servants , he findes them slow and unfaithfull ; with trading hee findes the times hard , the World at a stand , every man too thrifty to deale much , and too crafty to be deceived ; so that now that vexation which was at first begun with vehemency of desire , is mightily improued with impatiency of opposition , & lastly much encreased with the feare of utter disappointment at last . For according as the desires are either more urgent , or more difficult , so will the feares of their miscarriage grow ; and it is a miserable thing for the minde to bee torne asunder betweene two such violent passions as Desire and Feare . The second Degree of vexation is in the multiplying of the Creature , that men may have it to looke upon with their eyes , and to worship it in their affections . And in this Case the more the heape growes , the more the heart is enlarged unto it ; and impossible it is that that desire should be ever quieted , which growes by the fruition of the thing desired . A Wolfe that hath once tasted blood is more fierce in the desire of it then hee was before , experience puts an edge upon the Appetite ; and so it is in the desires of men , they grow more savage and raging in the second or third prosecution then in the first . It is a usuall selfe-deceit of the heart to say and thinke , If I had such an accession to mine estate , such a dignitie mingled with mine other preferments , could but leave such and such portions behind me , I should then rest satisfied and desire no more . This is a most notorious cheate of the fleshly heart of man ; first thereby to beget a secret conceit , that since this being gotten I should sit quietly downe , I may therefore set my selfe with might and maine to procure it , and in the meane time neglect the state of my soule , and peradventure shipwracke my conscience upon indirect and unwarrantable meanes for fulfilling so warrantable and just a desire . And secondly thereby likewise to inure and habituate the affections to the love of the world , to plunge the soule in earthly delights , and to distill a secret poyson of greedinesse into the heart . For it is with worldly love as with the Sea , let it have at the first never so little a gap at which to creepe in , and it will eate out a wider way , till at last it grow too strong for all the bulwarkes and overrun the soule . Omne peccatum habet in se mendacium : there is something of the lie in every sinne , but very much in this of worldlinesse , which gets upon a man with slender and modest pretences , till at last it gather impudence and violence by degrees ; even as a man that runnes downe a steepe hill is at last carried not barely by the impulsion of his owne will , but because at first hee engaged himselfe upon such a motion , as in the which it would prove impossible for him to stop at his pleasure . Wee reade in Saint Austens confessions of Alipius his Companion , who being by much importunity overcome to accompany a friend of his to those bloody Romane Games , wherein men kill'd one another to make sport for the people ; and yet resolving though hee went with his body , to leave his heart behind him , and for that purpose to keepe his eyes shut , that he might not staine them with so ungodly a spectacle , yet at last upon a mighty shout at the fall of a man , he could not forbeare to see the occasion , and upon that grew to couple with the route , and to applaud the action as the rest did . In another place of the same booke wee reade of Monica , the mother of that holy man , that she had so often used to sip the wine that came to her fathers table , that from sipping shee grew to loving , and from thence to excessive drinking , which particulars are by him reported , to shew the deceitfulnesse of sinne in growing upon the conscience , if it can but win the heart to consult , to deliberate , to indulge a little to it selfe at first : for it is in the case of sinne , as it is in treason , qui deliberant desciverunt , to entertaine any the modestest termes of parley with Gods enemy is downe-right to forsake him . And if it bee so in any thing , then much more in the love of the World ; for the Apostle tels us , 〈◊〉 that is a Roote , and therefore we must expect , if ever it get 〈◊〉 in us , partly by reason of its owne fruitfull qualitie , partly by reason of the fertile soyle wherein it is , the corrupt heart of man , partly by reason of Satans constant plying it with his husbandry and suggestions , that it will every day grow faster , settle deeper , & spread wider in our soules . By which meanes it must needs likewise create abundance of vexation to the spirits of men . For as Manna in the Wildernesse , when the people would not be content to have from God their daily bread , but would needs be hoarding and multiplying of it , bred wormes and stanke ; so when men will needs heape up wealth and other earthly supplyes beyond stint or measure , they do but store up wormes to disquiet their minds , that which will rot and annoy the owners . They pant after the Dust of the Earth on the head of the poore , saith the Prophet of those cruell oppressors that sold the righteous for shooes ; it notes how the fiercenesse of a greedy and unsatiable desire will weare out the strength of a man , make him spend all his wits , and even gaspe out his spirits , in pursuing the poore unto the dust , sucking out their very livelihood and substance , till they are faine to lye downe in the dust . Woe unto him , saith the Prophet , that encreaseth that which is not his , enlarging his desires as Hell and death , that loadeth himselfe with thick clay , that is in other expressions , that storeth up violence and robbery , that heapeth treasures against the last day ; the words shew us what the issue of vehement and indefatigable affections is , they doe but create vexations to a mans owne soule , and all his wealth will at length lye upon his conscience like a load and mountaine of heavy earth . The third Degree of vexation is from the enioyment , or rather from the use of earthly things . For though a wicked man may be said to use the Creatures , yet in a strict sense he cannot be said to enjoy them . The Lord maketh his Sunne to shine upon them , giveth them a lawfull interest , possession , and use of them ; but all this doth not reach to a Fruition . For that imports a delightfull sweet orderly use of them , which things belong unto the blessings and promises of the Gospell . In which respect the Apostle saith , that God giveth unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things richly to enioy . This is the maine sting and vexation of the Creature alone without Gods more especiall blessing , that in it a man shall still taste a secret curse , which deprives him of that dearenesse and satisfaction which he lookes for from it . False joy like the crackling of Thornes he may find , but still there is some flie in the oyntment , some death in the pot , some madnesse in the laughter , which in the midst of all dampes and surprizeth the soule with horrour and sadnesse ; there are still some secret suggestions and whisperings of a guilty conscience , that through all this Iordan of pleasure a man swimmes downe apace into a dead Sea , that all his delights do but carry him rhe faster unto a finall Iudgement , Ressevera est verum gaudium : True joy , saith the Heathen Man , is not a perfunctory , a floating thing , it is serious and massy , it sinkes to the Center of the heart : As in Nature , the Heavens we know are alwayes calme , serene , uniforme , undisturbed ; they are the clouds and lower regions that thunder and bluster ; The Sunne and Starres rayse up no Fogges so high , as that they may imprint any reall blot upon the beauty of those purer bodies , or disquiet their constant and regular motions ; but in the lower regions , by reason of their nearenesse to the earth , they frequently raise up such Meteors as often breake forth into thunders and tempests ; so the more heavenly the minde is , the more untainted doth it keepe it selfe from the corruptions and temptations of worldly things , the more quiet and composed is it in all estates ; but in mindes meerely sensuall the hotter Gods favours shine , and the faster his raine falles upon them , the more Fogges are raised , the higher Thornes grow up , the more darkenesse , and distractions do shake the soule of such a man. As fire under water , the hotter it burnes , the sooner it is extingvished by the over-running of the water : so earthly things raise up such tumultuary and disquiet thoughts in the minds of men , as doth at last quite extingvish all the heate and comfort which was expected from them . Give me leave to explane this Vexation in some one or two of Salomons particulars , and to unfold his enforcements thereof out of them . And first to begin with that with which he begins . The Knowledge of things , either naturall in this present text , or morall and civill . vers . 17. of both which he concludeth that they are Uanitie and vexation of spirit . The first argument he takes from the weakenesse of it either to restore or correct any thing that is amisse . That which is crooked cannot be made strait . Wee may understand it severall waies . First , All our knowledge by reason of mans corruption is but a crooked , ragged , impedite knowledge , and for that reason a vexation to the minde : for rectitude is full of beauty , and crookednesse of deformity . In mans Creation his understanding should have walked in the strait path of truth , should have had a distinct view of causes and effects in their immediate successions ; but now sinne hath mingled such confusion with things , that the minde is faine to take many crooked and vast compasses for a little uncertaine knowledge . Secondly , The weakenesse of all naturall knowledge is seene in this that it cannot any way either prevent or correct the naturall crookednesse of the smallest things , much lesse make a man solidly and substantially happy . Thirdly , That which is crooked cannot be made straite . It is impossible for a man by the exactest knowledge of naturall things to make the nature of a man , which by sinne is departed from its primitive rectitude , strait againe , to repaire that Image of God which is so much distorted . When they knew God , they glorified him not as God , they became vaine in their imaginations and their foolish heart was darkned . It is the Apostles speech of the wisest heathen . Aristotle , the most rationall heathen man that the world knowes of , in his Doctrine confesseth the disability of moral knowledge to rectifie the intemperance of nature , and made it good in his practice ; for he used a common strumpet to satisfie his lust . Seneca likewise the exactest Stoick which wee meet with , then whom never any man writ more divinely for the contempt of the world , was yet the richest usurer that ever wee read of in ancient stories , though that were a sinne discovered and condemned by the heathen themselves . A second Ground of vexation from knowledge is The Defects and Imperfections of it . That which is wanting cannot be numbred . There are many thousand conclusions in nature which the most inquisitiue Iudgement is not able to pierce into , nor resolve into their just principles . Nay still the more a man knowes , the more discoveries he makes of things which he knowes not . Thirdly , in much wisdome is much griefe , and he that increaseth knowledge increaseth sorrow . In civill wisdome , the more able a man is the more service is cast upon him , the more businesses runne through him , the lesse can hee enjoy his time or liberty . His Eminence lodes him with envy , jealousies , observation , suspicions , forceth him oftentimes upon unwelcom compliancies , upon colours and inventions to palliate unjust counsels , and stop the clamors of a gainsaying Conscience , fills him with feares of miscarriage and disgrace , with projects of honour and plausibility , with restlesse thoughts touching discoveries , preventions , concealements , accommodations , and the like , in one word is very apt to make him a stranger to God and his owne soule . In other learning , let a man but consider , First , The confusion , uncertainty , involvednesse , perplexities of causes and effects by mans sinne ; Secondly , The paines of the body , the travell of the minde , the sweate of the braine , the tugging and plucking of the understanding , the very drudgery of the soule to breake through that confusion , and her owne difficulties ; Thirdly , the many invincible doubts and errors which wil stil blemish our brightest notions ; Fourthly , the great charges which the very instruments and furniture of learning wil put men to ; Fifthly , the general disrespect which , when all is done , it findes in the world , great men scorning it as pedantry , ordinary men unable to take notice of it , and great schollers faine to make up a theater amongst themselves ; Sixthly , the Insufficiency thereof to perfect that which is amisse in our nature , the malignant property thereof to put sinne into armour , to contemne the simplicity and purity of Gods Word ; And lastly , the neere approach thereof to its owne period , the same death that attendeth us being ready also to bury all our learning in the grave with us : these and infinite ▪ the like considerations must needs mingle much sorrow with the choisest Learning . Secondly , let us take a view of pleasure . There is nothing doth so much disable in the survey of pleasure as the mixture either of folly or want . When a man hath wisdome to apprehend the exquisitnes of his delights , and variety to keepe out the su●…fet of any one , hee is then fittest to examine what compasse of Goodnesse or satisfaction is in them . First then Salomon kept his wisedome , he pursued such manly and noble delights as might not vitiate but rather improve his intellectuals . Chap. 2. vers . 1. 2. 3. Secondly , his wisedome was furnish'd with variety of subjects to enquire into , he had magnificence and provisions suteable to the greatnesse of his royall minde . Sumptuous and delicate diet under the name of wine . vers . 3. stately Edifices . vers . 4. Vineyards and Orchards , yea very Paradises , as large as Woods . vers . 5. 6. Fish-ponds , and great Waters , multitudes of attendants and retinue of all sexes . Mighty heards of Cattell of all kindes . vers . 7. Great treasures of silver and gold , all kinds of musick vocall and instrumentall ; Thirdly , Salomon exceedes in all these things all that ever went before him . vers . 9. Fourthly , As he had that most abundant , so likewise the most free , undisturbed , unabated enjoyment of them all , Hee with-held not his heart from any joy ; there was no mixture of sicknesse , warre , or any intercurrent difficulties to corrupt their sweetnesse , or blunt the tast of them . Here are as great preparations as the heart of man can expect to make an universall survay of those delights which are in the Creature : and yet at last upon an impartiall enquirie into all his most magnificent workes , the conclusion is , they were but vanity and vexation of spirit , vers . 11. Which vexation he further explanes . First , by the necessarie divorce which was to come betweene him and them , Hee was to leave them all . vers . 18. Secondly , by his disability so to dispose of them as that after him they might remaine in that manner as hee had ordered them . vers . 19. Thirdly , by the effects which these and the like considerations wrought in him ; they were so farre from giving him reall satisfaction , as that First , he Hated all his workes , for there is nothing makes one Hate more eagerly then disappointment in the good which a man expected . When Ammon found what little satisfaction his exorbitant lust received in ravishing his Sister Tamar , he as fiercely hated her after as he had desir'd her before . Secondly , He Despaired of finding any good in them ▪ because they be get nothing but travell , drudgery , and unquiet thoughts . Lastly let us take a view of Riches , the ordinarily most adored Idol of all the rest . The wise man saies first in generall , neither Riches nor yet abundance of Riches will satisfie the soule of man. Eccl. 5. 10. This he more particularly explanes . First , from the sharers which the encrease of them doth naturally draw after it . vers . 11. and betweene the Owners and the sharers there is no difference but this , an emptie speculation , one sees as his owne , what the other enjoyes to those reall purposes for which they serve as well as he . Secondly , from the unquietnes which naturally growes by the encrease of them , which makes an ordinarie drudge in that respect more happy . vers . 12. Thirdly , from the hurt which usually , without some due corrective they bring . vers . 13. either they hurt a man in himselfe , being strong temptations and materials too of pride , vaine-glory , couetousnesse , luxurie , intemperance , forgetfulnesse of God , love of the world , and by these of disorder , dissolutenesse , and diseases in the body ; or else at least they expose him to the envie , accusations , violences of wicked men . Fourthly from their uncertainty of abode , they perish by an evill travell , either Gods curse , or some particular humour , lust , or project overturnes a great estate , and posterity is beggerd . Fifthly from the certainty of an everlasting separation from them . vers . 15. 16. and this he saith is a sore evill , which galles the heart of a worldly man , that hath resolved upon no other heaven then his wealth , when sicknes comes to snatch him away from this his Idoll , there is not onely sorrow , but wrath and ●…ury in him . vers . 17. Sixthly , from the disability to use or enjoy them , when a man through inordinate love , or distrustfull providence , or sordidnesse of spirit , or encumbrances of employments , will not while he lives enjoy his abundance , and when he dies hath not , either by his owne covetous prevention , or his successors inhumanity , an honorable buriall . Chap. 6. vers . 1. 2. 3. Seventhly , from the narrownesse of any satisfaction which can be received from them , vers . 7. All the wealth a man hath can reach no higher then the filling of his mouth , then the outward services of the body , the desires of the soule remaine empty still . A glutton may fill his belly , but he cannot fill his lust ; a covetous man may have a hovse full of monie , but hee can never have a heart full of mony ; an ambitious man may have titles enough to overcharge his memorie , but never to fill his pride ; the agitations of the soule would not cease , the curiosity of the understanding would not stand at a stay , though a man could hold all the learning of the great library in his head at once ; the sensualitie of a lascivious man would never be satiated , it would be the more enrag'd , though hee should ty●…e out his strength and waste his spirits , and stupifie all his senses with an excessive intemperance . When men have done all they can with their wisedome and wealth they can fill no more but the mouth , and poverty and folly makes a shift to doe soe too . vers . 8. the desires wander , the soule ●…oves up and downe as ever . vers . 9. Eighthly , from their disability to protect or rescue a man from evill , to advance the strength of a man beyond what it was before . vers . 10. Though a man could scrape all the wealth in the wo●…ld together , he were but a man still , subject to the same dangers and infirmities as before , nothing can exalt him above , or exempt him from the common Lawes of humanity : neither shall he be ever able to contend with him that is mightier then he . All his wealth shall be never able to blinde the eye , or bribe the Iustice , or testraine the power of Almighty God , if hee bee pleased to inflict the strokes of his vengeance vpon his Conscience . The fourth degree of vexation is from the Review of them . First , if a man consider the meanes of his getting them . His conscience will oftentimes tell him , that peradventure he hath pursued indirect and unwarrantable wayes of gaine , hath ventured to lye , flatter , sweare , deceive , supplant , undermine , to corrupt and adulterate wares , to hoard up and dissemble them t●…l a dearer season , to trench upon Gods Day for his owne purposes , that so he might not onely receive , but even steale away blessings from him . Secondly , if a man consider the manner , the inordinate and over-eager way of procuring them . How much pretious time hast thou spent which can never be recal'd againe , for one houre whereof a tormented soule in hell would part with all the World if he had the disposall of it , to be but so small a space within the possibilities of salvation againe , how much of this pretious time hast thou spent for that which is no bread , and which satisfieth not ? How many golden opportunities of encreasing the graces of thy soule , of feeding thy faith with more noble and heavenly contemplations on Gods truth and promises , on his Name and Attributes , on his Word and worship , of rouzing up thy soule from the sleepe of sinne , of stirring up and new enflaming thy spirituall gifts , of addressing thy selfe to a more serious , assiduous , durable communion with thy God , of mourning for thine owne corruptions , of groning and thirsting after heauenly promises , of renewing thy vowes and resolutions , of besieging and besetting heauen with thy more vrgent and retired prayers , of humbling thy selfe before thy God , of bewayling the calamities , the stones , the dust of Sion , of deprecating and repelling approching Iudgements , of glorifying God in all his wayes , things of pretious , spirituall and everlasting consequence , how many of these golden opportunities hath thy too much absurd love and attendance on the world stolne from thee ? and surely to a soule illightned these must needs be matters of much vexation . Thirdly , if a man consider the use he hath made of them : How they have stolne away his heart from trusting in God to rely on them ; how they have diverted his thoughts from the life to come , and bewitched him to dote on present contentmens ; to love life , to feare death , to dispence with much unjust liberty , to gather rust and securitie in Gods worship ? How much excesse and intemperance they have provoked , how little of them have been spent on Gods glory and Church , how small a portion we have repaid him in his Ministers or in his Members ? how few naked backes they have clothed ? how few empty bellies they have filled ? how few langvishing bowels they have refreshed ? how few good workes and services they have rewarded ? These are considerations which unto sensible consciences must sometime or other beget much vexation . Fourthly , if a man consider his owne former experiences , or the examples of others that bring the vanitie of these earthly things into minde . How some of his choysest pleasures have now out-liv'd him and are expir'd ; how the Lord hath snatched from his dearest embracements those Idols which were set up against his glory ; how many of his hopes have fail'd , of his expectations and presumptions proved abortive ; how much mony at one time a Sicknesse , at another a Suite , at a third a Thiefe , at a fourth a shipwrack or miscariage , at a fifth , yea at a twentieth time a lust hath consum'd and eaten out ; How many examples there are in the world of withered and blasted estates , of the Curse of God not onely like a moth insensibly consuming , but like a Lyon suddenly tearing asunder great possessions . The last Degree of Uexation from the Creature is from the Disposing of them . All Creatures , sinners especially , that have no hope or portion in another life , doe naturally love a present earthly Immortality : and therefore though they cannot have it in themselves , yet as the Philosopher saith of living Creatures , the reason why they generate is , that that Immortality which in their owne particulars they cannot have , they may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so farre as they are able procure in the species or kinde which they thus preserve ; so rich and worldly men , though they cannot be immortall on the earth themselves , yet they affect an immortality in their names and dwelling places , Psal. 49. 11. and therefore they desire to transmit their substance unto such successors as may haue wisedome and noblenesse of minde to continue it . Now then if a man either have no heire , or one that is so active as to alter , or so carelesse and supine as to ruine all , either base to dishonor the house , or profuse to overthrow it , these and many other the like doubts must needs infinitely perplex the mindes of men , greedy to perpetuate their names and places , Eccles. 2. 18. 19. The second thing which we proposed to consider in this argument was the Grounds of this Vexation . I shall name but Three . Gods Curse ; Mans Corruption ; and the Creatures Deceitfulnesse . I have at large before insisted on the Curse considered alone , now I am to shew in one word the issuing of Vexation therefrom . The curse of the Creature is as it were the poison and contagion of it ; and let a man mixe poison in the most delicate wine , it will but so much the easier , by the nimblenesse of the spirits there , invade the parts of the body , and torment the bowels . Gold of it selfe is a pretious thing , but to be shackled with fetters of gold , to have it turn'd into a use of bondage , addes mockery to the affliction ; and farre more pretious to a particular man is a chaine of iron which drawes him out of a pit , then a chaine of gold which clogs him in a prison ; a key of iron which lets him out of a dungeon , then a barre of gold that shuts him in . If a man should have a great Diamond curiously cut into sharpe angles , worth many thousand pounds , in his bladder , no man would count him a rich , but a miserable and a dead man ; this is just the case betweene a man and the Creatures of themselves without Christ to sanctifie them unto us ; though the things be excellent in their owne being , yet mingled with our corruptions and lusts , they are turned into poison , into the Gall of Aspes within a man , they will not suffer him to feele any quietnesse in his belly , in the fulnesse of his sufficiencie he shall be in straights , and while hee is eating , the furie of wrath shall raine downe upon him . Let a mans meate be never so sweet in it selfe , yet if hee should temper the sawce with dirt out of a sinke , it would make it altogether loathsome ; and a wicked man eates all his meate like swine wrapp'd up and over-dawb'd with dirt and curses . A little , saith Salomon , which the righteous hath is better then great riches of the ungodly : In se it is not , but Quoad hominem , in regard of the man it is : for that little which a righteous man hath is to him an experience of Gods Promise , a branch of his love , a meanes of thankefull affections in him , a viaticum unto heaven ; whereas the wicked mans abundance turnes into his greater curse , their table becomes their snare , and those things which should have been for their good prove unto them an occasion of falling . God makes his Sunne to shine on the Iust and on the unjust , on a garden of spices and on a dunghill : but in the one it begetteth a sweete favour of praise and obedience , in the other it raiseth up noisome lusts , which prove a savour unto death . And who had not rather be free in a cottage , then condemn'd in a palace ? Saint Paul distinguisheth of a Reward and a Dispensation . If I preach the Gospell willingly I have a Reward , if against my will a Dispensation is committed unto me . We may apply it to our purpose . Those good things which the faithfull enjoy though but small are yet Rewards and Accessions unto the Kingdome of God and his righteousnesse , and so long they bring joy and peace with them ; but unto the wicked they are meerely a Dispensation , they have onely the burden and businesse , not the Reward nor benediction of the Creature . The second Ground is the Corruption of nature , which maketh bitter and uncleane every thing that toucheth it . It polluteth holy flesh , much more will it pollute ordinary things . We reade of a Roule which was sweete in the mouth , but bitternesse in the belly : Such are the Creatures ; In the bowels of men , their hearts and consciences ( which are the Seminaries of Corruption ) they turne into gall , however in the mouth they have some smatch of honie in them . For this is a Constant Rule , Then only doth the Creature satisfie a man when it is suteable to his occasions and necess●…ies . The reason why the same proportion is unsufficient for a prince , which is abundant for a private man , is because the occasions of the prince are more vast , massie , and numerous then the occasions of a private man. Now the desires and occasions of a man in Christ , that doth not ransacke the Creature for Happinesse , are limited and shortned , whereas another mans are still at large : for he is in a way , his eye is upon an end , he useth the world but as an Inne , and no man that travels home-ward will multiply businesses unnecessarily upon himselfe in the way . In his house he can finde sundry employments to busie himselfe about , the education of his children , the governement of his family , the managing of his estate are able to fill up all his thoughts , whereas in the Inne he cares for nothing but his refreshment and rest : So here , The faithfull make their home their businesse , how to have their conversation in Heaven , how to have a free and comfortable use of the foo●…e of life , how to relish the mercies of God , how to governe their evill hearts , how to please God their father and Christ their husband , how to secure their interest in their expected inheritance , how to thrive in grace , to bee rich in good workes , to purchase to themselves a further degree of glory , how to entaile their spirituall riches to their posterity in a pious education of their children , these are their employments : the things of this life are not matters of their Home , but onely comfortable refreshments in the way , which therefore they use not as their grand occasions to create businesses to them , but only as interims and necessary respites . So that hereby their occasions being few and narrow , those things which they here enjoy are unto those occasions largely suteable , and by consequent very satisfactory unto their desires . But worldly men are here at Home , they have their portion in this life : hereupon their desires are vast , and their occasions springing out of those desires , infinite . A man in the right way findes at last an end to his journey , but hee that is out of the way wanders infinitely without any successe . Rest is that which the desires and wings of the soule doe still carry men upon . Now the faithfull being alwayes in the way , doe with comfort goe on , though it be peradventure deepe and heavie , because they are sure it will bring them home at last ; but wicked men in a fairer way are never satisfied , because they have not before them that rest which their soule desires . For inordinate lusts are ever infinite . What made the heathen burne in lust one towards another , but because the way of nature is finite , but the way of sinne infinite ? What made Nero that wicked emperour have an officer about him , who was called Arbiter Neroniana libidinis , the Inventer and Contriver of new wayes of uncleannesse , but because lust is infinite ? What made Messalina , that prodigie of women , whom I presume Saint Paul had a particular relation to , Rom. 1. 26. Profluere ad incognitas libidines , as the Historian speakes , prostitute her selfe with greedinesse unto unnaturall and unknowne abominations , but because lust is infinite ? What makes the ambitious man never leave climbing , till he build a nest in the starres ; the covetous man never leave scraping , till he fill bagges , and chests , and houses , and yet can never fill the hell of his owne desires ; the epicure never cease swallowing , and spuing , and staggering , and inventing new arts of catches , and rounds , and healths , and caps , and measures , and damnation ; the swearer finde out new gods to invocate , and have change of oathes as it were of fashions ; the superstitious Traveller runne from England to Rhemes , and from thence to Rome , and from Rome to Loretto , and after that to Ierusalem to worship the milke of our Lady , or the cratch and tombe of our Saviour , or the nailes of his Crosse , or the print of his feete , and I know not what other fond delusions of silly men , who had rather finde salvation any where then in the Scriptures ; what is the reason of these and infinite the like absurdities , but because Lust is infinite ? and infinite Lust will breed infinite occasions , and infinite occasions will require infinite wealth , and infinite wit , and infinite strength , and infinite instruments to bring them about : and this must needs beget much Vexation of minde not to have our possessions in any measure proportionable to our occasions . The third and last ground is the Creatures deceitfulnesse , there is no one thing will more disquiet the minde then to be defeated . Those things wherein men feare miscarriage , or expect disappointment , they prepare such a disposition of mind as may be fit to beare it : but when a man is surpriz'd with evill , the novelty encreaseth the vexation . And therefore the Scripture useth to expresse the greatnesse of a judgement by the unexpectednesse of it : When thou didst terrible things which we looked not for . The unexpectance doth adde unto the Terror . A breach in an instant , a momentary , a sudden destruction , a swift damnation , a flying roule , a winged woman ; such are the expressions of a severe Iudgement . And therefore it was a wise observation which Tacitus made of a great Romane , he was Ambiguarum rerum sciens , eoque intrepidus ; He foresaw , and by consequence was not so much troubled with evill events , as those whom they did surprize . Now men are apt to promise themselves much con●…entment in the fruition of earthly things , like the foole in the Parable , and to be herein disappointed is the ground of much vexation . When a man travels in deepe way & sees before him a large smoothe plaine , he presumes that will recompence the wile he was formerly put to ; but when he comes to it , and findes it as rotten , as full of sloughs , and bogs and quagmires as his former way , his trouble is the more multiplied , because his hopes are deceiv'd : The divell and the world beget in mens mindes large hopes , and make profuse promises to those that will worship them ; and a man at a distance sees abundance of pleasure and happinesse in riches , honors , high place , eminent employments , and the like ; but when he hath his hearts desire , and peradventure hath out-climb'd the very modesty of his former wishes , hath ventur'd to breake through many a hedge , to make gaps through Gods Law and his owne conscience , that he might by shorter passages hasten to the idoll he so much worshipped , he findes at last that there was more trouble in the fruition , then expectation at the distance ; that all this is but like the Egyptian Temples , where through a stately frontispice and magnificent structure a man came with much preparations of reverence and worship but to the Image of an vgly ape , the ridiculous idoll of that people . A man comes to the world as to a lottry with a head full of hopes and projects to get a prize , and returnes with a heart full of blankes , utterly deluded in his expectation . The world useth a man as Ivie doth an Oke , the closer it gets to the heart , the more it clings and twists about the affections ( though it seeme to promise and flatter much ) yet it doth indeed but eate out his reall substance and choake him in the embraces . First then they deceive our judgements , make us thinke better of them then they deserue ; they deale with us as the Philistines with Sampson , they begin at our eyes . Thus the divell began to beguile Eve , When she saw that the Tree was good , and pleasant to the eyes , then being thus first deceived , she became a transgressor : and thus Esau disputes himselfe out of his birth-right ; I am at the point of death , the pottage will make me live , the birth-right will not goe into the grave with me ; I will preferre my life before my priviledge . Secondly , they deceive our hopes and expectations . Achan promised himselfe much happinesse in a wedge of gold and Babylonish garment ; but they were denoted and cursed things , they did not only deceive him , but undoe him ; The wedge of gold ( if I may so speake ) did serue to no other purpose but to cleave asunder his soule from his body , and the Babylonish garment but for a shrowd . Gehazies presumptions were vast , and the bargaine he thought very easie to buy garments , and olive yards , and vineyards , and sheepe and oxen , and man-servants and maide-servants at the price of an officious and mercenarie lye , he thought he had provided well for his posterity by the reward of Naaman ; but the event proves quite contrarie , he provided nothing but a leprosie for himselfe and his seede forever . They deceive our hopes in respect of Good ; They promise long life , and yet the same night a mans soule is taken from him , and they the instruments of that calamity : How many men have perished by their honours ? how many have beene eaten up by their pleasures ? how many hath the greedy desire of wealth powred out into the grave ? They promise peace and safety ( as we see how Israel boasted in their mountaines , confederacies , supplies from Egypt and Assyria , in their owne counsels and inventions ) and yet all these end in shame and disappointment ; They promise liberty , and yet make men slaves unto vile lusts : they promise fitnesse for Gods service , and nothing more apt to make men forget him or his worship : Thus all those phantasticall felicities , which men build upon the Creature , prove in the end to have been nothing else but the banquet of a dreaming man , nothing but lies and vanitie in the conclusion . Lastly , They Deceive us likewise in respect of evill . No Creatures , however they may promise Immunitie and deliverance , can doe a man any good when the Lord will be pleased to send evill upon him . And yet it is not for nothing that a truth so universally confessed should yet bee repeated in the Scripture , That silver , and gold , and corruptible things are not a fit price for the soules of men . Doubtlesse the holy men of God forsaw a time when false Christs , and false Prophets should come into the world , which should set salvation to sale , and make merchandise of the Soules of men ( as wee see at this day in popish Indulgences , and penance , and the like no lesse ridiculous then impious superstitions ) . Neither is it for nothing that Salomon tells us , That riches yea whole Treasures doe not profit in the day of death : a speech repeated by two prophets after him . For surely those holy men knew how apt wealth and greatnesse is to bewitch a man with conceits of Immortality , as hath been shewed . Who were they that made a covenant with death , and were at an agreement with hell to passe from them , but the scornfull men , the Rulers of the people , which had abundance of wealth and honour ? Who were they that did put far away the evill day , & in despight of the Prophets threatnings did flatter themselves in the conceite of their firme and inconcussible estate , but they who were at ease in Sion , who trusted upon the Mountaines of Samaria , who lay upon beds of I●…orie , and stretch'd themselves upon their couches . But we see all this was but deceite , they go captive with the first of those that go captive , & the banket of them that stretched themselves is removed . All earthly supports without God are but like a stately house on the sand , without a foundation ; a man shal be buried in his owne pride . He that is strong shall be to seeke of his strength , he that is mighty & should deliver others , shall be too weak for his own defence , he that is swift shall be amaz'd , and not dare to fly ; if he be a bowman , at a great distance , if he be a rider & have a great advantage , he shal yet be overtaken , and he that is couragious , & adventures to stand out , shall be faine to flye away naked at the last . What ever hopes or refuges any Creature cā afford a man in these troubles , they are nothing but froth & vanity , the Lord challenges & derides them al. And the Prophet Esay gives a sound reason of it all , The Egyptians are men and not God , & their horses are flesh & not spirit , when the Lord shal stretch out his hand , both he that helpeth , shall fall , and he that is helpen shal fal down , and they al shal faile together . Before wee proceed to the last thing proposed ; here is a question to be answered . If the Creatures be so full of Vexation , It should seeme that it is unprofitable and by consequence unlawfull either to labour or to pray for them . Which yet is plainely contrary to Christs direction , Give us our daylie bread , and contrary to the practice of the Saints who use to call for the fatnesse of the earth and dew of heaven , peace of walls and prosperity of Palaces upon those whom they blesse . To which I answere . That which is evill by accident doth not prejudice that which is Good in it selfe and by Gods ordination . Now the vexation which hath been spoken of is not an effect flowing naturally out of the condition of the creature , but ariseth meerely by accident , upon the reason of its separation from God , who at first did appoint his owne blessed communion to goe along with his Creatures . Now things which are good in themselves , but accidentally evill may justly be the object of our prayers and endeavours : And so on the otherside , many things there are which in themselves alone are evill , yet by the providence and disposition of God they have a good issue , they worke together for the best to them that love God. It was good for David that he had been afflicted : yet wee may not lawfully pray for such evils on our selves or others , upon presumption of Gods goodnesse to turne them to the best . Who doubts that the calamities of the Church doe at this time stirre up the hearts of men to seeke the Lord and his face , and to walke humbly and fearefully before him ; yet that man should be a curse and prodigie in the eyes of God and men , who should still pray for the calamities of Sion , and to see the stones of Ierusalem still in the dust . Death is in it selfe an evill thing ( for the Apostle calles it an enemy , 1. Cor. 15. ) yet by the infinite power and mercy of God , who delights to bring good out of evill , and beauty out of ashes , it hath not onely the sting taken away , but is made an entrance into Gods owne presence , with reference unto which benefit , the Apostle desireth to be dissolved and to be with Christ , Phil. 1. 23. Now notwithstanding this goodnesse which death by accident brings along with it , yet being in it selfe a Destructive thing , we may lawfully in the desires of our soule shrinke from it and decline it . Example whereof we have in the death of Christ himselfe , which was of all as the most bitter , so the most pretious : and yet by reason of that bitternesse which was in it , hee prayes against it , presenting unto his Father the desires of his Soule for that life which he came to lay downe : as his obedience to his Father , and love to his Church made him most willingly embrace death , so his love to the integritie of his humane nature , and feare of so heavy pressures as he was to feele , made him as seriously to decline it . And though the Apostle did most earnestly desire to be with Christ , yet he did in the same desire decline the common rode thither through the darke passages of death , 2. Cor. 5. 4. Vnlawfull indeed it is for any man to pray universally against death , because that were to withstand the Statutes of God , Heb 9. 27. but against any particular danger wee may ; as Ezechiah did , 1. King. 20. 1 , 2. reserving still a generall submission to the will and decrees of God. For we are bound in such a case to use all good meanes , and to pray for Gods blessing upon them , which amounts to a prayer against the danger it selfe . So then , by the Rule of contraries , though the Creatures be full of vanitie and vexation , yet this must not swallow up the apprehension of that goodnesse which God hath put into them , nor put off the desires of men from seeking them of God in those just prayers which he hath prescribed , and in those lawfull endeavours which he hath commanded and allowed . The third thing proposed was the consideration of that Vse which we should make of this vexation of the Creature . And first the consideration thereof mingled with faith in the heart must needes worke humiliation in the spirit of a man , upon the sight of those sinnes which have so much defaced the good Creatures of God. Sinne was the first thing that did pester the earth with thornes , Gen. 3. 17. 18. and hath fill'd all the Creation with vanitie and bondage . Sinne is the ulcer of the soule ; touch a wound with the softest Lawne , and there will smart arise ; so though the Creatures be never so harmelesse , yet as soone as they come to the heart of a man , there is so much sinne and corruption there , as must needs beget paine to the soule . The palate , prepossest with a bitter humour , findes it owne distemper in the sweetest meate it tastes ; so the soule , having the ground of bitternesse in it selfe , finds the same affection in every thing that comes neere it . Death it self , though it be none of Gods works , but the shame and deformitie of the Creature , yet without sinne it hath no sting in it , 1. Cor. 15. 55. how much lesse sting , thinke we , have those things which were made for the comforts of mans life , if sinne were not the Serpent that did lurke under them all ? Doest thou then in thy swiftest careere of earthly delights , when thou art posting in the wayes of thy heart , and in the sight of thine eyes , feele a curbe privily galling thy conscience , a secret dampe seizing upon thy soule , and affrighting it with dismall suspicions and trembling pre-occupations of attending judgements , see a hand against the wall writing bitter things against thee ? Dost thou in all thy lawfull Callings finde much sweat of brow , much toyle of braine , much plunging of thoughts , much care of heart in compassing thy just and lawfull intendments ? Doe not lose the opportunitie of that good which all this may suggest unto thee , take advantage to fish in this troubled water . Certainely there is some Ionah that hath raysed this storme , there is some sinne or other that hath caused all this trouble to thy soule . Doe not repine at Gods providence , nor quarrell with the dumbe Creatures , but let thine indignation reflect upon thine owne heart ; and as ever thou hopest to have the sweat of thy brow abated , or the care of thy heart remitted , or the curse of the Creature removed , cast thy selfe downe before God , throw out thy sinne , awake thy Saviour with the cry of thy repentance , and all the stormes will be suddenly calmed . Certainely the more power any man hath over the corruption of his nature , the lesse power hath the sting of any Creature over his heart . Though thou hast but a dinner of herbes with a quiet conscience , reconciled unto God , thou dost therein finde more sweetnesse then in a fatted Oxe with the contentions of a troubled heart . When ever therefore we finde this Thorne in the Creature , wee should throw our selves downe before God , and in some such manner as this bewaile the sinne of our heart , which is the roote of that Thorne . Lord , thou art a God of peace and beauty , and what ever comes from thee must needs originally have peace and beauty in it . The Earth was a Paradise when thou didst first bestow it upon me , but my sinne hath turned it into a Desert , and curs'd all the increase thereof with Thornes . The honour which thou gavest me was a glorious attribute , a sparkle of thine owne fire , a beame of thine owne light , an impresse of thine owne Image , a character of thine owne power ; but my sinne hath put a Thorne into mine honour , my greedinesse when I look upward to get higher , and my giddinesse when I looke downeward for feare of falling , never leaves my heart without angvish and vexation . The pleasure which thou allowest mee to enjoy is full of sweet refreshment , but my sinne hath put a Thorne into this likewise ; my excesse and sensualitie hath so choaked thy Word , so stifled all seeds of noblenesse in my minde , so like a Canker overgrowne all my pretious time , stolne away all opportunities of grace , melted and wasted all my strength , that now my refreshments are become my diseases . The Riches which thou gavest me , as they come from thee , are soveraigne blessings , wherewith I might abundantly have glorified thy Name , and served thy Church , and supplyed thy Saints , and made the eyes that saw mee to blesse mee , and the ●…ares that heard me , to beare witnesse to me , wherewith I might have covered the naked backe , and cured the bleeding wounds , and filled the hungry bowels , and satisfied the fainting desires of mine owne Saviour in his distressed members ; but my sinne hath put in so many Thornes of pride , hardnesse of heart , uncompassionatenesse , endlesse cares , securitie and resolutions of sinne , and the like , as are ready to pierce me thorow with many sorrowes . The Calling wherein thou hast placed me is honest and profitable to men , wherein I might spend my time in glorifying thy Name , in obedience to thy will , in attendance on thy blessings ; but my sinne hath brought so much ignorance and inapprehension upon my understanding , so much weakenesse upon my body , so much intricatenesse upon my employments , so much rust and sluggishnes upon my faculties , so much earthly-mindednesse upon my heart , as that I am not able without much discomfort to goe on in my Calling . All thy Creatures are of thems●…lves full of honour and beauty , the beames and gli●…pses of thine owne glory ; but our sinne hath stained the beauty of thine owne handy-worke , so that now thy wrath is as well revealed from Heaven as thy glory , we now see in them the prints as well of thy terrours as of thy goodnesse . And now , Lord , I doe in humblenesse of heart truly abhorre my selfe , and abominate those cursed sinnes , which have not onely defiled mine owne nature and person , but have spread deformitie and confusion upon all those Creatures , in which thine owne wisedome and power had planted so great a beauty , and so sweet an order . After some such manner as this ought the consideration of the thornynesse of the Creature humble us in the sight of those sinnes which are the rootes thereof . Secondly , the consideration hereof should make us wise to prevent those cares which the Creatures are so apt to beget in the heart : those I meane which are branches of the Vexation of the Creature . There is a two fold Care , Regular and Irregular . Care is then Regular , First , when it hath a Right end , such as is both suteable with and subordinate to our maine end , the Kingdome of God , and his righteousnesse . Secondly , when the meanes of procuring that end are right ; for we may not do evill to effect Good. Recovery was a lawfull end which Ahaziah did propose , but to enquire of Baalzebub was a meanes which did poyson the whole businesse : nay Saint Austin is resolute , that if it were possible by an officious lie to compasse the redemption of the whole world , yet so weighty and universall a good must rather bee let fall , then brought about by the smallest evill . Thirdly , when the manner of it is good , and that is , first , when the Care is moderate , Phil. 4. 5 , 6. Secondly , when it is with submission to the will and wisedome of God , when wee can with comfort of heart , and with much confidence of a happy issue recommend every thing that concernes us to his providence and disposall , can bee content to have our humours mastered , and conceits captiuated to his obedience , when we can with David resolve not to torment our hearts with needlesse & endlesse projects , but to rowle our selves upon Gods protection . If I shall finde favour in his eyes , he will bring me againe , and me shew both the Arke and his habitation ; But if he say thus unto me , I have no delight in thee , let him doe to me as seemeth good unto him . Such was the resolution of Eli , It is the Lord , let him doe what seemeth him good . Such the submission of the disciples of Cesarea , when they could not perswade Paul to stay from Ierusalem , The will of the Lord be do●…e . Cleane contrary to that wicked resolution of the King of Israel in the famine , This evill is of the Lord , what should I waite for the Lord any longer . Now in this respect care is not a vexation but a duty ; he is worse then an Infidel that provides not for his own . Our Saviour himselfe had a bag in his familie , and Salomon sends foolish and improvident men unto the smallest Creatures to learne this care . Prov. 6. 8. That Care then which is a branch of this Vexation is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a cutting , dividing , distracting care , against which wee ought the rather to strive , not onely because it is so apt to arise from the Creature coupling in with the corruption of mans heart , but also because of its owne evill quality , it being both Superfluous and sinfull . First , Irregular cares are superfluous , and improper to the ends which we direct them upon , and that not to our maine end onely , Happinesse , which men toyling to discover in the Creature where it is not , doe insteed thereof finde nothing but trouble and vexation ; but even to those lower ends which the Creatures are proper and suteable unto . For unto us properly belongs the Industry , but unto God the care , unto us the labour and use of meanes , but unto God the blessing and successe of all . Though Paul plant and Apollo waters , it is God onely that can give the increase , he must be trusted with the events of all our industry . Peter never began to sinke till he began to doubt , that was the fruit of his carking and unbeliefe . Which of you by taking thought can adde one cubit to his stature , saith Christ , our cares can never bring to passe our smallest desires ; because I say the care of events was ever Gods prerogative and belonged wholly to his providence . Vpon him wee must cast our care , upon him we must vnlode our burdens , and he will sustaine us . Wee are all of one family , of the houshold of God and of faith , now we know children are not to lay vp for parents , but parents for children . If we should see a childe carke and toyle for his living , wee should presently conclude that he was left to the wide world , and had no father to provide for him ; and that is our Saviours argument , take no thought , for your heavenly Father knoweth you have need of these things . Let us therefore learne to cast our selves upon God. First , Infaith depending vpon the truth of his promises , He hath said I will not faile thee nor forsake thee , and upon the All-sufficiency of his Power , our God whom we serve is able to deliver us . This was that which comforted David in that bitter distresse , when Ziglag was burnt by the Amalekites , his Wives taken captive , and himselfe ready to be stoned by the people , He encouraged himselfe in the Lord his God. This was that which delivered Asa from the huge hoste of the Lubims and Ethiopians , because he rested on God ; and all which afterwards hee got by his diffidence and carnall projects , was to purchase to himselfe perpetuall warres . That which grieved the Lord with his people in the Wildernesse was their distrust of his power and protection , Can he spread a Table in the Wildernesse ? Can hee give bread also and flesh for his people ? And indeed as Caines despaire , so in some proportion , any fainting under temptation , any discontent with our estate , proceede from this , that we measure God by our selves , that wee conceive of his power onely by those issues and wayes of escape which we are by our owne wisedomes able to fore-cast , and when we are so straitened that wee can see no way to turne , there we give over trusting God , as if our sinnes were greater then could be forgiven , or our afflictions then could be removed . It is therefore a notable meanes of establishing the heart in all estates , to have the eye of Faith fixed upon the power God , to consider that his thoughts and contrivances are as much above ours , as Heaven is above the Earth ; and therefore to resolve with Ieroboam , that when wee know not what to doe , yet we will have our eyes upon him still . Sonne of Man , saith the Lord to Ezekiel , can these dead bones live ; and hee answered , O Lord God thou knowest . Thy thoughts are aboue our thoughts ; and where things are to us impossible , they are easie unto thee . Secondly , by Prayer . This is a maine remedy against carefull thoughts . When the Apostle had exhorted the Philippians , that their Moderation , that is , their Equanimitie and calmenesse of minde in regard of outward things , should bee knowne unto all men , he presseth it with this excellent reason , The Lord is at hand , he is ever at home in his owne family , he is neere to see the wants , and to heare the cries of all that come unto him ; therefore saith hee , Bee carefull for nothing , but in every thing by prayer and supplication with thankesgiving ( thankesgiving for what you have , and prayer for what you want ) let your requests be made knowne unto God , and hee shall furnish you with peace in all estates . A notable example of which promise we have in Anna the Mother of Samuel ; In the bitternesse of her soule she wept , and did not eate ( namely of the Sacrifices , which were to be eaten with rejoycing ) then she prayed , and vowed a vow unto the Lord , and having cast her cares upon him , she then went her way , and did eate , and her countenance was no more sad . Ezekiah in his sicknesse chattered like a Swallow , and mourned as a Dove ; but after his prayer he sung songs of deliverance to the stringed instruments . Habaknk before his prayer trembled , but after his prayer hee triumphed in the midst of death . David full of heavinesse and of gronings in his prayer , but after as full of comfort against all his enemies . Secondly , as Irregular Cares are needlesse and superfluous , so they are sinnefull too . First , In regard of their obiect , they are worldly cares , the Cares of the men of this world : therein wee declare our selves to walke in conformitie to the Gentiles , as if wee had no better foundation of quietnesse and contentment then the heathen which know not God. And this is Christs argument , after all these things do the Gentiles seeke . We are taken out of the world , wee have not received the spirit of the world , and therefore wee must not bee conformable unto the world , nor bring forth the fruits of a worldly spirit , but walke as men that are set apart , as a peculiar people , and that have heavenly promises , and the Grace of God to establish our hearts . Illi terrena sapiant qui promissa coelestia non habent , It is seemely for those alone who have no other portion but in this life , to fixe their thoughts and cares here . Secondly , they are sinnefull in regard of their Causes , and they are principally two . First , Inordinate lust or coveting , the running of the heart after covetousnesse ; Secondly , Distrust of Gods providence , for those desires which spring from lust can never have faith to secure the heart in the expectation of them . Lastly , they are sinnefull in their Effects . First , They are murthering cares , they worke sadnesse , suspicions , uncomfortablenes , and at last death . Secondly , They are Choaking cares , they take of the heart from the word , and thereby make it unfruitfull . Thirdly , they are Adulterous cares , they steale away the heart from God , and set a man at enmity against him . In all which respects wee ought to arme our selves against them . Which that we may the better doe , wee will in the last place propose two sorts of directions . First , How to make the Creature no vexing Creature . Secondly , How to vse it as a vexing Creature : for the former . First , pray for conveniencie , for that which is suteable to thy minde , I meane not to the lusts , but to the abilities of thy minde . Labour ever to sure thy occasions to thy parts , and thy supplies to thy occasions . If a ship out of greedinesse be overloaden with gold , it will be in danger of sinking , notwithstanding the capacity of the sides be not a quarter filled ; on the other side fill it to the brimme with feathers , and it will still tosse up and downe for want of due ballasting : so is it in the lives of men , some have such greedy desires , that they thinke they can runne through all sorts of businesse and so never leave loading themselves , till their hearts sinke and be swallowed up with worldly sorrow and securitie in sinne : others set their affections on such triviall things , that though they should have the fill of all their desires , their mindes would still be as floating and unsetled as before . Resolve therefore to do with thy selfe as men with their ships . There may a Tempest arise , when thou must be constrained to throw out all thy wares into the Sea ; such were the times of the Apostles and after bloudy persecutions , when men were put to forfake Father , Mother , Wife , Children , nay to have the ship it selfe broken to pieces , that the Marriner within might escape upon the ruines . But besides this , in the calmest and securest times of the Church these two things thou must ever looke to , if thou tender thine owne tranquillity . First , fill not thy selfe onely with light things . Such are all the things of this world in themselves , besides the roome and cumbersomenesse of them ( as light things take up ever the most roome ) they still leave the soule floating and unsetled . Doe therefore as wise Mariners , have strong and substantiall ballasting in the bottome , faith in Gods promises , love and feare of his name , a foundation of good workes , and then what ever becomes of thy other loading , thy ship it selfe shall bee safe at last , thou shalt be sure in the greatest tempest to have thy life for a prey . Secondly , Consider the burden of thy Vessell ; All ships are not of an equall capacity , and they must be fraighted , and mann'd , and victualed with proportiō to their burden . Al men have not the same abilities , some have such a measure of grace as enables them with much wisedome and improvement to manage such an estate as would puffe up another with pride , sensualitie , superciliousnesse , and forgetfulnesse of God. Againe some men are fitted to some kinde of employments , not to others , as some ships are for merchandise , others for warre ; and in these varieties of states every man should pray for that which is most suteable to his disposition and abilities , which may expose him to fewest temptations , or at least by which he may bee most serviceable in the body of Christ , and bring most glory to his Master . This was the good prayer of Agur , give me neither poverty nor riches , feed me with food convenient for me : this is that we all pray , Give us Our daylie Bread , that which is most proportion'd to our condition , that which is fittest for us to have , and most advantageous to the ends of that Lord whom wee serve . Secondly , labour ever to get Christ into thy ship , hee will check every tempest , and calme every vexation that growes upon thee . When thou shalt consider that his truth , and person , and honor is imbarked in the same vessell with thee , thou maist safely resolve on one of these , either he will be my Pilot in the ship , or my planke in the Sea to carry me safe to Land ; if I suffer in his companie , and as his member , he suffers with me , and then I may triumph to be made any way conformable vnto Christ my head . If I have Christ with me , there can no estate come which can be cumbersome unto me . Have I a load of misery and infirmity inward , outward , in minde , body , name or estate , this takes away the vexation of all , when I consider it all comes from Christ , and it all runnes into Christ. It all comes from him as the wise disposer of his owne bodie , and it all runnes into him as the compassionate sharer with his owne bodie : It all comes from him who is the distributer of his Fathers gifts , and it all runns into him who is the partaker of his members sorrows . If I am weake in body , Christ my head was wounded , if weake in minde , Christ my head was heavie unto death . If I suffer in my estate , Christ my head became poore , as poore as a servant , if in my name Christ , my head was esteemed vile , as vile as Beelzebub . Paul was comforted in the greatest tempest with the presence of an Angel , how much more with the Grace of Christ ; when the Thorne was in his flesh , and the buffets of Satan about his soule , yet then was his presence a plentifull protection , my Grace is sufficient for thee , and hee confesseth it elsewhere , I am able to doe all things through Christ that strengthens me . Christs head hath sanctified any thornes , his back any surrowes , his hands any nailes , his side any speare , his heart any sorrow that can come to mine . Againe , have I a great estate , am I loden with abundance of earthly things , this takes away all the Vexation that I have Christ with me ; his promise to sanctifie it , his wisedome to manage it , his glory to be by it advanced , his word to be by it maintained , his Anointed Ones to be by it supplied , his Church to be by it repaired , in one word his poverty to be by it relieved . For as Christ hath strength and compassion to take of the burden of our afflictions , so hath he poverty too , to ease that vexation which may grow from our abundance . If thou hadst a whole wardrobe of cast apparrell , Christ hath more nakednesse then all that can cover ; if whole barnes ful of corne , and cellars of wine , Christ hath more empty bowels then al that can fill ; if all the pretious drugs in a country , Christ hath more sicknes then all that can cure ; if the power of a mighty Prince , Christ hath more imprisonment then all that can enlarge ; if a whole house full of silver and gold , Christ hath more distressed members to be comforted , more breaches in his Church to be repaired , more enemies of his Gospel to be oppos'd , more defenders of his faith to be supplied , more urgencies of his Kingdom to be attended , then al that wil serve for . Christ professeth himself to be still hungry , naked , sick , and in prison , and to stand in need of our visits and supplies . As all the good which Christ hath done is ours , by reason of our communion with him , so all the ●…vill wee suffer is Christs , by reason of his compassion with us . The Apostle saith that we sit together with Christ in heavenly places , and the same Apostle saith , that the suffrings of Christ are made up in his mēbers . Nos ibi sedemus , et ille hic laborat . We are glorified in him , and he pained in us , in all his honor we are honored , and in al our affliction he is afflicted . Thirdly , cast out thy Ionah , every sleeping and secure sinne that brings a Tempest upon thy ship , vexation to thy spirit . It may be thou hast an execrable thing , a wedge of gold , a babylonish garment , a bagge full of unjust gaine , gotten by sacriledge , disobedience , mercilesnes , oppression , by detaining Gods , or thy neighbours rights ; It may be thou hast a Da●…la , a strange woman in thy bosome , that brings a rot upon thine estate , and turnes it all into the wages of a whore ; what ever thy sicknesse , what ever thy plague be , as thou tenderest the tranquillity of thine estate rouse it up from its sleepe by a faithfull , serious and impartiall examination of thine owne heart , and though it be as deare to thee as thy right eye , or thy right hand , thy choicest pleasure or thy chiefest profit , yet cast●… out in an humble confession unto God , in a hearty and willing restitution unto men , in opening thy close and contracted bowels to those that never yet enjoy'd comforts from them ; then shall quietnesse arise unto thy soule , and that very gaine which thou throwest away is but cast upon the waters , the Lord will provide a Whale to keepe it for thee , and will at last restore it thee whole againe . The last direction which I shall give to remove the vexation of the Creature is out of the text , and that is , To keepe it from thy Spirit , not to suffer it to take up thy thoughts and inner man. They are not negotia but viatica onely , and a mans heart ought to be upon his businesse and not upon accessories . If in a tempest men should not addresse themselves to their offices , to loose the tacklings , to draw the pumpe , to strike sailes , and lighten the vessell , but should make it their sole worke to gaze upon their commodities , who could expect that a calme should droppe into such mens laps . Beloved when the Creatures have rais'd a tempest of vexation , thinke upon your Offices , to the pumpe , to powre out thy corruptions , to the sailes and tackling , abate thy lusts and the provisions of them , to thy faith , to live above hope , to thy patience , It is the Lord , let him doe as seemeth good to him , to thy thankfulnesse , the Lord giveth and the Lord taketh away , Blessed be the name of the Lord. If Iob should have gazed on his children or substance , he might have been swallowed up in the storme ; but God was in his heart , and so the vessell was still safe . But what is it to keepe the Creature from the spirit ? It is in the phrase of Scripture , N●…t to set the Heart upon riches . Apponere cor , to carry a mans heart to the creature , the Prophet gives a fit expression of it when hee saith , That the heart doth g●…t after covetousnesse ; when a man makes all the motions of his soule waite upon his lusts , and drudgeth for them , and bringeth his heart to the edge of the creature : for the world doth not wound the heart , but the heart woundeth it selfe upon the world . And it is not the rock alone that dasheth the ship , without its own motion being first tossed by the winde and waves upon the rocke ; so it is a mans owne lust which vexeth his spirit , and not the things alone which he possesseth . To set the heart on the Creature denotes three things . First , to pitch a mans thoughts and studies , to direct all the restlesse enquiries of his soule upon them , and the good he expects from them . This in the Scripture is expressed by a Devising , b Consulting , c Thinking within ones selfe , being tossed like a d Meteor with doubtfulnesse of minde and carefull suspence , e Ioyning ones selfe , making f Provision for lusts , &c. Secondly , to care for , to employ a mans affections of love , delight , desire upon them , to set a high price on them , and over-rate them above other things . For this cause covetous men are call'd g Idolaters , because they preferre monie , as a man doth his God , before all other things . When the women would have comforted the wife of Phineas with the birth of a sonne , after the captivitie of the Arke , it is said she regarded it not , the Text is , she did not put her heart upon it : though a woman rejoyce when a man childe is borne , yet in comparison of the Arke she no more regarded the joy of a sonne , then a man would doe if the sunne should be blotted out of heaven , and a little starre put in the roome ; and therefore , though children be the glory of their parents , yet shee professeth that there was no glory in this to have a sonne , and lose an Arke , a starre without light , a sonne without service , a levite borne and no Arke to waite upon ; and therefore she did not set her heart upon it . They will not set their heart upon us , say the people to David , for thou art worth ten thousand of us ; that is , they will no whit regard us in comparison of thee : so then a mans heart is set on the Creature , when he prizeth it above other things , and declareth this estimation of his heart by those eager endeavours with which he pursueth them as his God and Idoll . Thirdly , to relie upon , to put trust and affiance in the Creature : and this is imported in the word by which the Prophet expresseth riches , which signifieth strength of all sorts , vires , and propugnaculum , the inward strength of a man and the outward strength of munition and fortification : therefore , saith Salomon , the rich mans wealth is his strong city , and rich men are said to Trust and Glorie in their riches , examples whereof the Scripture abundantly gives in Tyre , Babylon , Ninive , Edom , Israel , &c. Now a man ought not thus to set his heart on the Creature ; first , because of the Tendernesse and delicacie of the spirit , which will quickely be bruiz'd with any thing that lies close upon it and presseth it . As men weare the softest garments next their skinne , that they be not disquieted , so should we apply the tenderest things , the mercies and the worth of the bloud of Christ , the promises of grace and glory , the precepts and invitations of the Spirit unto our spirits . And now as subterraneous winde or ayre being pressed in by the earth , doth often beget concussions and earth-quakes ; so the spirit of a man being swallow'd up and quite clos'd in earthly things must needs beget tremblings and distractions at last to the soule . The word heere which we translate Vexation is rendred likewise by Contritio , a pressing , grinding , wearing away of a thing , and by Depastio , a feeding on a thing , which makes some render the words thus , All is vanitie and a feeding upon winde . That as windie meates , though they fill and swell a man up , they nourish little , but turne into crudities and diseases ; so the feeding upon the Creature may puffe up the heart , but it can bring no reall satisfaction , no solid nutriment to the soule of man. The Creature upon the spirit is like a worme in wood , or a moth in a garment , it begets a rottennesse of heart , it bites asunder the threads and sinewes of the soule , and by that meanes workes an ineptitude and undisposednesse to any worthy service , and brings a decay upon the whole man ; for cares will prevent age , and change the colour of the haire before the time , and make a man like a silly Dove , without any heart , as the Prophet speakes . Secondly , because the strength of every man is his spirit ; Mens cujusque is est quisque . Now if the Creature seize on a mans strength , it serues him as Dalilah did Sampson , it will quickely let in the Philistines to vexe him . Strength hath Two parts or offices , Passive in undergoing and withstanding evill , and Active in doing that which belongs to a man to doe . Now when the heart and spirit of a man is set upon any Creature , it is weakned in both these respects . First , it is disabled from bearing or withstanding evill . We will consider it , First in temptations ; Secondly in afflictions . First , A man who hath set his heart inordinately upon any Creature is altogether unfit to withstand any temptation . In the Law when a man had new married a wife , he was not to goe to warre that yeere , but to rejoyce with his wife . One reason whereof I suppose was this , because when the minde is strongly set upon any one object , till the strength of that desire be abated , a man will be utterly unfit to deale with an enemie : so is it with any lust to which a man weds himselfe , it altogether disables him to resist any enemie : after Hannibals armie had melted themselves at Capua with sensualitie and luxurie , they were quite strangers to hard service and rigid discipline , when they were againe reduc'd unto it . The Reason hereof is , first The subtiltie of Satan , who will be sure to proportion his temptations to the heart , and those lusts which doe there predominate , setting upon men with those perswasions wherewith he is mos likely to seduce them ; As the Grecians got in upon the Trojans with a gift , something which they presum'd would finde acceptance . The divell dealeth as men in a siege , casts his projects , and applies his batteries to the weakest and most obnoxious place . Therefore the Apostle saith , that a man is tempted , when he is led away of his owne lust and enticed ; the divell will be sure to hold intelligence with a mans owne lusts , to advise and sit in counsell with his owne heart , to follow the tyde and streame of a mans owne affections in the tempting of him . Adam tempted in a knowledge , Pharaoh by lying b wonders , the Prophet by pretence of an c Angels speech , Ahab by the consent of d false prophets , the Iewes by the e Temple of the Lord and carnall priuiledges ▪ the heathen by pretence of f vniversalitie , and g antiquitie . When Dauids heart after his adultery was set vpon his owne glory more then Gods , how to saue his owne name from reproach , we see as long as that affection preuailed against him , as long as his heart was not so throughly humbled as to take the shame of his sinne to himselfe , to beare the indignation of the Lord , and accept of the reproach of his iniquity , hee was ouercome with many desperate temptations : he yeelds to be himselfe a temper of his neighbour to unseasonable pleasures , to drunkennesse and shame , to bee a murtherer of his faithfull seruant , to multiply the guilt , that hee may shift of the shame of his sinne , and provide for his owne credit . Peters heart was set upon his owne life and safetie more then the truth of Christ or his owne protestations , and Sathan fitting his assault to this weakenesse prevailes against a rocke with the breath of a woman . They that will be rich , saith the apostle , who set their hearts upon their riches , whose hearts runne after their couetousnesse , fall into temptation and a snare , into many foolish and hurtfull lusts . Such a heart is fit for any temptation . Tempt Acha●…s covetous heart to sacriledge , and hee will reach forth his hand to the accursed thing ; Tempt Iudaes his covetous heart to treason , and he will betray the pretious blood of the Sonne of God which is infinitely beyond any rate of silver or gold for a few pieces of silver , the price of a little field ; Tempt Gehazies covetous heart to multiply lie upon lie , and he will doe it with ease and greedinesse for a few pieces of money , and change of rayment ; Tempt Sauls covetous heart with the fattest of the Cattell , and hee will venture on disobedience , a sinne worse then witchcraft , which himselfe had rooted out ; Tempt the covetous heart of a Iudge in Israel to doe iniustice , and a paire of shooes shall spurne righteousnesse out of dores , and pervert iudgement ; Tempt the covetous heart of a great oppressor to blood and violence , and he will lie in waite for the life of his neighbour ; Tempt the covetous heart of a proud pharisee or secure people to scorne the word out of the mouth of Christ or his prophet , and they will easily yeeld to any infidelitie . The like may bee said of any other lust in its kinde . If the heart bee set on Beautie ; Tempt the Sonnes of God to forsake their covenant of marrying in the Lord , the Israelites to the idolatrie of Baal Peor , Sampson to forsake his vow and calling , easily will all this bee done , if the heart haue the beauty of any creature as a treacher in it , to let in the temptations , and to let out the lusts . How many desperate temptations doth beauty cast many men vpon ? bribery to lay downe the price of a whore , gluttonie and drunkennesse to inflame and ingenerate new lusts , contempt of the Word and Iudgements of God to smother the checkes of conscience , frequenting of Sathans palaces , playes and stewes , the chappels of Hell and nurseries of vncleannesse , challenges , stabbes , combats , blood , to vindicate the credit and comparisons of a strumpets beauty , to revenge the competition of uncleane Corrivals . Thus will men venture as deepe as Hell to fetch fire to powre into their veines , to make their spirits frie , and their blood boyle in abhorred lust . If the heart bee set on wit and pride of its owne conceits , tempt the Libertines and Cyrenians to dispute against the truth , the Greekes to despise the Gospell , the wise men of the world to esteeme the ordinance of God foolishnes of preaching , the false teachers to foist their straw and stubble upon the foundation , Achitophell to comply with treason , Lucian to reuile Christ , and deride religion , easily will these and a world the like temptations bee let into the heart , if pride of wit stand at the dore and turne the locke . Whence is it that men spend their pretious abilities in frothy studies , in complements , formes and garbes of salute , satyrs , libels , abuses , profanation of Gods Word , scorne of the simplicitie and power of godlinesse , with infinite the like vanities , but because the●… hearts are taken up with a foolish creature , and not with God and his feare ? If the heart be set on Ambition , tempt Corah to desperate rebellion , Absolom to unnaturall treason , Balaam to curse the church , Diotrephes to contemne the Apostles and their doctrine , Iulian to apostacie , Arius to heresie , the Apostles themselues to emulation and strife , easily ▪ will one lust let in these , and a thousand more . What else is it that makes men to flatter profanenesse , to adore golden beasts , to admire glistering abominations , to betray the truth of the Gospell , to smother and dissemble the strictnesse and purity of the wayes of God , to strike at the sins of men with the scabberd and not with the sword , to deale with the fancies of men more then with their consciences , to palliate vice , to dawbe with untempered morter , to walke in a neutralitie and adiaphorisme betweene God and Baal , to make the soules of men and the glory of God subordinate to their lusts and risings , but the vast and unbounded gulfe of ambition and vaine glory ? The like may be said of seuerall other lusts . But I proceede . Secondly a Heart set on any lust is unfit to withstand temptation , because temptations are commonly edged with Promises or Threatnings . Now if a mans heart be set on God , there can no promises bee made of any such good as the heart cares for , or which might be likely to ouer-poise and sway to the temptation , which the heart hath not already ; spirituall promises the Divell will make few , or if he doe , such a heart knowes that evill is not the way to good ; if hee make promises of earthly things , such promises the heart hath already from one who can better make them , 1 Tim. 4. 8 neither can hee promise any thing which was not more mine before then his ; for either that which he promiseth is convenient for me , and so is Manna , foode for my nature , or else Inconvenient , and then it is Quailes , foode for my lust . If the former , God hath taught mee to call it mine owne already , giue us our Bread , and not to goe to the Divels shambles to fetch it ; If the other , though God should suffer the Divell to giue it , yet he sends a curse into our mouths along with it . And as such a heart neglects any promises the Divell can make , so is it as heedlesse of any of his threatnings , because if God be on our side , neither principalities , ●…or powers , nor things present , nor things to come , can ever separate from him ; stronger is hee that is with vs then hee that is with the world , it is the businesse of our calling to fight against spirituall wickednesses , and to resist the Divell . But when the heart is set on any creature , and hath not God to rest upon , when a man attributes his wine and oyle to his lovers and not to God , his credit , wealth , subsistency to the favours of men and not to ●…he all-sufficiency of God , then hath the Divell an easie way to winne a man to any s●…ne , or withdraw him from any good , by pointing his temptations with promises or threatnings fitted to the things which the heart is set on . Let the Divell promise Balaam honour and preferment , on which his ambitious heart was set , and he will rise early , runne and ride , and change natures with his Asse , and be more senslesse of Gods fury then the dumbe creature , that he may curse Gods owne people : let the Divell promise thirty pieces of silver to Iudas , whose heart ranne upon covetousnesse , and there is no more scruple , the bargaine of treason is presently concluded : Let the Divell tempt Michaes Levite with a little better reward then the beggerly stipend which he had before , Theft and Idolatry are swallow'd downe both together , and the man is easily wonne to be a suare and seminary of spirituall uncleannesse to a whole tribe . On the other side , Let Sathan threaten Ieroboam with the losse of his kingdome , if hee goe up to Ierusalem , and serve God in the way of his owne worship , and that is argument enough to draw him and all his successors to notorious and Egyptian idolatry ; and the reason was because their hearts were more set upon their owne Counsels , then upon the worship or truth of God. Let the Divell by the edicts and ministers of Ieroboam lay snares in Mizpah , and spreade nets upon Taber , that is , use lawes , menaces , subtilties to keepe the people from the City of God , and to confine them to regall and state-Idolatrie , presently the people tremble at the iniunction of the king , and walke willingly after the Commaundement . Let 〈◊〉 erect his prodigious ●…dole and upon on paine of a 〈◊〉 ▪ furnace require All to worship , it and all people , nations , and languages are presently upon their faces . Let the Divell threaten Demas with persecu●…ion , and presently hee forsakes the fellowship of the Apostles , and imbraceth this present world . And as it was heretofore so is it still . If a mans heart be not set on God , and taught to rest upon his providence , to answer all Satans promises with his All-sufficiencie to reward vs , and all his threatnings , with his All-sufficiency to protect us , how easily will promises begvile , and threatnings deterre unstable and earthly minds ? Let the Divell tell one man , All this will I give thee , if thou wilt speake in a Cause to pervert judgement , how quickly will men create subtilties , and coine evasions to rob a man and his house , even a man and his inheritance ? Let him say to another , I will doe whatsoever thou sayst unto me , if thou wilt dissemble thy conscience , divide thy heart , comply with both sides , keepe downe the power of godlinesse , persecute zeale , set up will-worship and supersti●…ions , how quickly shall such a mans religion bee disgviz'd , and sincerity , if it were possible , put to shame ? If to another thou shalt by such a time purchase such a Lordship , out such a neighbour , swallow up such a prodigall , if thou enhance thy rents , enlarge thy fines , set unreasonable rates upon thy Farmes , how quickly will men grinde the faces of the poore , and purchase ungodly possessions with the blood of their tenants ? If to another , beware of laying open thy conscience , of being too faithfull in thy Calling ▪ too s●…rupulous in thy office , least thou purchase the dis-favour of the World , lest the times cloud overthee , and frowne upon thee , lest thou be scourged with persecuted names , and make thy selfe obnoxious to spies and censures , how will men be ready to start backe , to shrinke from their wonted forwardnesse , to abate their former zeale , to co●…ple in with , and connive at the corruptions of the age , in one Word to tremble when Ephraim speakes , and not to tremble when God speakes ? So hard is it when the heart is wedded to earthly things , and they are gotten into a mans bosome , to beare the assaults of any temptation . Lastly ▪ this comes from the just and secret wrath of God , giuing men over to the deceitfulnesse of sinne , and to the hardnesse of their owne hearts , to beleeve the lies and allurements of Satan , because they rejected the counsell of God , and the love of his truth before . In the influences of the Sunne we may observe , that the deeper they worke the stronger they worke ; the beames nearer the Center meeting in a sharper point doe consolidate and harden the very Element ; so the Creatures by the justice of God , when they meete in a mans Center , reach as farre as his heart , doe there mightily worke to the deceiving and hardning of it : the eye , nor any other outward sense , can finde no more in the Creature , then is really there ; it is the heart which mis-conceives things , and attributes that Deity and worth to them , which the senses could not discover . If men then could keepe these things from their spirits , they should ever conceive of them according to their owne narrow being , and so keepe their hearts from that hardnesse which the Creatures , destitute of Gods blessing , doe there beget , and so worke in the soule a disposition suteable to Satans temptations . Secondly , a Heart set upon any lust is unfit likewise to beare any affliction . The Young man whose heart was upon his riches , could not endure to heare of selling all , and entring upon a poore and persecuted profession . First , Lusts are choice and dainty , they make the heart very delicate , and nice of any assaults . Secondly , they are very wilfull , and set upon their owne ends , therefore they are expressed by the name of concupiscence , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The wills of the flesh , and wilfulnesse is the ground of impatiency . Thirdly , they are naturall , and move strongly to their owne point ; they are a Body , and our very members ; no marvell then if they be sensible of paine from afflictions , which are contrary unto nature . The stronger the water runnes , the more will it roare and some upon any opposition : lust is like a furious beast enrag'd with the affliction , the chaine that binds it . Fourthly , Lusts are very wise after a fleshly and sensuall manner , and worldly wisedome is impatient of any stoppage or prevention of any affliction that crusheth and disappoints it . Therefore the Apostle doth herein principally note the opposition betweene heavenly and carnall wisedome , that the one is meeke , peaceable , and gentle , the other divelish and full of strife . Fifthly , Lusts are a proud , especially those that arise from abundance of the Creature , and pride being set upon by any affliction makes the heart breake forth into b impatience , debates , and stoutnesse against God ; a proud heart growes harder by afflictions , as Metals or Clay after they have past thorow the furnace . It is said of c Pharaoh , that he did not set his heart to the Iudgements of God , but exalted himselfe against his people ; Pride grew stronger by Affliction . Besides , d pride in earthly things swallowes up the very expectation of Afflictions , and therefore must needs leave the heart unprepared against them . Sixthly , Lusts are rooted in e selfe-love , and therefore when Christ will have a man forsake his lusts , he directs him to f denie himselfe . Now the very essence of Afflictions are to be grievous and adverse to a mans selfe . Seventhly , Lusts are g contentious , armed things , and their h enmity is against God , and therefore utterly unfit to i accept of the punishment of sinne , and to k beare the ●…ndignation of the Lord , or to submit unto any afflictions . Eighthly , Lusts l resist the truth , set up themselves against the Word , and thereby utterly disable men to beare Afflictions , for the m Word sanctifies , and lightens all Affliction , the Word shewes Gods n moderation and o intention in them , an p issue out of them , the q benefits which will come from them , the r supplies of strength and abilities to beare them , the promises of a more abundant & exceeding weight of glory , in comparison whereof they are as nothing . Lastly , if wee could conceive some Afflictions not contrary to lust , yet Afflictions are ever contrary to the provisions of lust , to the materials , and instruments of lusts , such as are health , pleasure , riches , honours , &c. And in all these respect a Heart set upon lust is weakened and disabled to beare Afflictions . Secondly , when the Heart is set upon the Creature , it is utterly disabled , in regard of its active strength , made unfit to doe any duty with that u strength as Gods requires . First , because Bonum fit ex causâ integrâ , A good duty must proceede from an entire Cause , from the whole heart . Now x lust divides the Heart , and makes it y unstedfast , and unfaithfull unto God. There is a twofold unstedfastnesse , one in degrees , another in objects , the former proceeds from the remainders of corruption , and therefore is found in some measure in the best of us , the other from the predominancy of lust which overswayes the heart unto evill . Good motions and resolutions in evill hearts are like violent impressions upon a stone , though it move upwards for a while , yet nature will at last prevaile , and make it z returne to its owne motion . Secondly , a Heart set on lusts mooves to 〈◊〉 ends but its a ow●…e , and selfe-ends defile an action though otherwise never so specious ; turnes b zeale it selfe and obedience into murder , hinders c all faith in us , and acceptance with God , nullifies all other ends , swallowes up Gods glory and the good of others , as the leane Kine did the fat ; as a Wenne in the body robs and consumes the part adjoyning , so doe selfe-ends the right end . Thirdly , the Heart is a fountaine and principle , and principles are ever one and uniforme , out of the same fountaine cannot come bitter water and sweet , and therefore the Apostle speakes of some , that they are double-minded men , that have a heart and a heart , yet the truth is , that is but with reference to their pretences ; for the Heart really and totally lookes but one way . Every man is spiritually a married person , and he can be joyned but to one ; Christ and an Idoll ( as every ●…ust is ) cannot consist , he will have a chaste spouse , he will have all our desires and affections subject unto him ; if the Heart cannot count him altogether lovely , and all things else but dung in comparison of him , he will refuse the match , and with-hold his consent . Let us see in some few particulars what impotency unto any good the Creatures bring upon the hearts of men . To Pray requires a hungry spirit , a heart convinc'd of its owne emptinesse , a desire of intimate communion with God ; but now the Creature drawes the heart , and all the desires thereof to it selfe , as an ill splene doth the nourishment in a body . Lust makes men pray amisse , fixeth the desires onely on its owne provisions , makes a man unwilling to be carried any way towards heaven but his owne . The Young Man prayed unto Christ to shew him the way to eternall life ; but when Christ told him that his riches , his covetousnes , his bosome lust stood betweene him and salvation , his prayer was turned into sorrow , repentance and apostacy . Meditation requires a sequestration of the thoughts , a minde unmixt with other cares , a syncere and uncorrupted relish of the Word ; now when the heart is prepossest with lust , and taken up with another treasure , it is as impossible to be weaned from it , as for an hungry Eagle ( a Creature of the sharpest sight to fixe upon , and of the sharpest appetite to desire its object ) to forbeare the body on which it would prey ; as unable to conceive aright of the pretiousnesse and power of the Word , as a feaverish palate to taste the proper sweetnesse of the meate it eates . In Hearing the Word , the heart can never accept Gods Commands , till it be first empty , a man cannot receive the richest gift that is , with a hand that was full before . Now thornes , which are the cares of the World , filling the heart , must needs choake the feede of the Word . The Pharisees and Lawyers rejected the counsell of God against themselves , because their pride would not let them yeeld to such a baptisme , or to such a doctrine as requires emptinesse , confession of sinnes , justifying of God , and condemning of themselves ( for these were the purposes of Iohus Baptisme , and of the preaching of repentance . ) That man comes but to bee rejected who makes love to one who hath fixt her heart and affection already . A man must come to Gods Word as to a Physitian , a meere patient without reservations , or exceptions , he must set his corruptions as an open marke for the word to shoot at , hee must not come with capitulations and provisoes , but lay downe the body of sinne before God to have every earthly member hewed of . Till a man come with such a resolution as to be willing to part from all naughtinesse , hee will never receive the ingrafted Word with meeknesse , and an honest heart ; a man will never follow Christ in the wayes of his Word , till first he have learned to denie himselfe , and his owne lusts . Nay if a man should binde his devotion to his heart With v●…ws , yet a Dalila in his bosome , a lust in his spirit , would easily nullifie the strongest vowes . The Iewes made a serious and solemne protestation to Ieremie that they would obey the voyce of the Lord in that which they desired him to enquire of God about whether it were good or evill ; and yet when they found the message crosse their owne lusts and reservations , their resolutions are turned into rebellions , their pride quickly breakes asunder their vow , and they tell the Prophet to his face that hee dealt falsly between God and them ; a refuge which they were well acquainted with before . Some when then conscience awakens and begins to disquiet them , make vowes to bind themselves vnto better obedience , and formes of godlinesse ; but as Sampson was bound in vaine with any cords so long as his haire grew into its length ; so in vaine doth any man binde himselfe with vowes , so long as he nourisheth his lusts within ; a vow in the hand of a fleshly lust will be but like the chaines and fetters of that fierce ●…unatick , very easily broken asunder . This is not the right way . First , labour with thy heart , clense out thy corruptions , purge thy life as the Prophet did the waters , with seasoning and rectifying the fountaine : T is one thing to give ●…ase from a present paine , another thing to roote out the disease it selfe . If the chinkes in a ship bee unstopt , 't is in vaine to labour at the pumpe ; so long as there is a constant in let , the water can never be exhausted ; so is it in these formall resolutions and vowes , they may ease the present paine , let out a little water , restraine from some particular acts , but so long as the heart is unpurged , lust will returne and predominate . In a word whereas in the Service of God there are two maine things required , faith to begin , and courage or patience to goe through , lust hinders both these . How can yee beleeve since yee seeke for glory one from another ? Ioh. 5. 44. when persecution arose because of the word , the Temporary was presently offended . Matth. 13. 21. Thirdly and lastly in one word . A man ought not to set his Heart on the Creature because of the Noblenesse of the heart . To set the heart on the creature is to set a diamond in lead , None are so mad to keep their Iewels in a cellar , and their coales in a closet ; and yet such is the profannesse of wicked men to keepe God in their lips only , and Mammon in their hearts , to make the earth their treasure , and heaven but as an accessorie and appendix to that . And now as Samuel spake unto Saul , set not thine heart upon thine Asses , for the desire of Israel is upon thee ; Why should a Kings heart be set upon Asses ? so may I say , why should Christians hearts be set upon earthly things , since they have the desires of all flesh to fix upon ? I will conclude with one word upon the last particu lar , How to use the Creatures as Thornes , or as vexing things . First Let not the Bramble be King , Let not earthly things beare rule over thy affections , fire will rise out of them , which will consume thy Cedars , emasculate all the powers of thy Soule . Let Grace sit in the throne , and earthly things be subordinate to the wisdome and rule of Gods Spirit in thy heart . They are excellent servants , but pernicious Masters . Secondly , Be arm'd when thou touchest , or medlest with them : Arm'd against the Lusts and against the Temptations that arise from them . Get faith to place thy heart upon better promises ; enter not upon them without prayer unto God , that since thou art going amongst snares , he would carry thee through with wisedome and faithfulnesse , and teach thee how to use them as his blessings and as instruments of his glory . Make a covenant with thine heart , as Iob with his eyes , have a jealousie and suspicion of thine evill heart , lest it be surpriz'd , and bewitched with finfull affections . Thirdly , touch them gently , doe not hug , love , dote upon the Creature , nor graspe it with adulterous embraces ; the love of mony is a roote of mischiefe , and is enmity against God. Fourthly , use them for Hedges and fences , to relieve the Saints , to make friends of unrighteous Mammon , to defend the Church of Christ , but by no meanes have them In thy field , but onely About it ; mingle it not with thy Corne least it choake and stifle all . And lastly vse them as Gedeon , for weapons of Iust revenge against the enemies of Gods Church , to vindicate his truth and glory , and then by being wise , and faithfull in a little , thou shalt at last be made ruler over much , and enter into thy Masters Ioy. FINIS . THE SINFVLNES OF SINNE : Considered in the State , Guilt , Power , and Pollution thereof : By EDWARD REYNOLDS Preacher to the Honourable Societie of Lincolns Inne . PAX OPVLENTIAM . SAPIENTIA PACEM . FK printer's or publisher's device LONDON , Imprinted by Felix Kyngston for Robert Bostocke . 1631. THE SINFVLNESSE OF SINNE . ROM . 7. 9. For I was alive without the Law once : but when the Commandement came , Sinne revived , and I died . WEE have seene in the foriner Treatise , that man can finde no Happinesse in the Creature ; I will in the next place shew ; That he can find no happinesse in Himselfe ; It is neither about him , nor within him : In the Creature nothing but vanitis and vexation , in Himselfe nothing but Sinne and Death . The Apostle in these words sets forth three things . First , The state of Sinne , Sinne Revived : Secondly , the Guilt of Sinne , I Died , or found my selfe to be a condemn'd man in the state of perdition . Thirdly , the evidence and conviction of both , When the Commandement came , which words imply a conviction and that from the spirit . First , a conviction , for they inferre a conclusion extremely contradictory to the conclusions in which Saint Paul formerly rested ( which is the forme of a conviction ) Saint Pauls former conclusion was , I was alive ; but when the commandement came , the conclusion was extremely contrary , I Died. Secondly , It was a spirituall conviction . For Saint Paul was never literally without the Law , but the va●…le till this time was before his eyes , he is now made to understand the Law in its native sense and compasse ; the Law is spiritual , v. 14. and he is enabled to discerne it spiritually . Absurd is the Doctrine of the a Socinians , & some others , That unregenerate men by a meere natur all perception , without any divine superin●…us'd light ( they are the words of b Episcopius , and they are wicked wordes ) may understand the c whol●… Law , even all things requisite unto faith & godlines . Foolishly confounding , and impiously deriding the spirituall and divine sense of holy Scriptures with the grammatical construction . Against this we shall need use no other argument , then a plaine Syllogisme compounded out of the very words of Scripture , Darknesse doth not comprehend light , Ioh. 1. 5. 〈◊〉 men are Darkenesse . Eph. 5. 8. 4. 17. 18. Act. 26. 18. 2. P●…t . 1. 9. yea Held under the power of darkenesse , Col. 1. 13. and the word of God is light , Psal. 119. 105. 2. Cor. 4. 4. therefore unregenerate men cannot understand the ●…d in that spirituall compasse which it carries . There is such an asymmetry and disproportion betweene our understandings , and the brightnesse of the word , that the a Saints themselves have prayed for more spirituall light , and vnderstanding to conceive it . That knowledge which a man ought to have ( for there is a knowledge which is not such as it b ought to be ) doth passe knowledge , even all the ●…ength of meere naturall reason to attaine unto , d peculiar to the sheep of Christ. Naturall men have their principles vitiated , their e faculties bound , that they f cannot understand spirituall things till God have as it were ●…nplanted a g ●…ew understanding in them , h framed the heart to attend , and set it at i liberty to see the glory of God with open face . Though the vaile doe not keepe out Grammaticall construction , yet it blindeth the heart against the spirituall light and beauty of the Word . We see even in common sciences where the conclusions are suteable to our owne innate and implanted notions , yet he that can distinctly construe , and make Grammar of a principle in Euclide , may be ignorant of the Mathematicall sense , and use of it : much more may a man in divine truths bee Spiritually ignorant even where in some respect hee may be said to know . For the k Scriptures pronounce men ignorant of those things which they see and know . In divine doctrine l obedience is the Ground of knowledge , and Holinesse the best qualification to understand the Scriptures . If any m●…n will doe the will of God , he shall know of the doctrine whether it be of God. The 〈◊〉 will he teach his way , and ●…eale his secret to them that feare him , to babes , to those that conforme not themselves to this evill world . To understand then the words , we must note ▪ first , that there is an opposition between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those two Clauses in the Text , Once , and When the Commandement came . It is the conceite of m some , that the latter as well as the former is meant of a state of unregeneration ; and that Saint Paul all this Chapter over speaketh in the person of an unregenerate man ; not intending at all to shew the fleshlinesse and adherency of corruption to the holiest men , but the necessitie of righteousnesse by Christ , without the which , though a man may , when once the Commandement comes and is fully revealed , will good , hate sinne ; in sinning doe that which he would not consent unto , and delight in the Law , feele a warre in his members , mourne and cry out under the sense of his owne wretchednesse , yet for all this he is still an unregenerate man : an opinion tending directly to the honour of Pelagianisme , and advancement of nature , which made Saint Austen in that ingenuous and noble worke of hi●… retractations to recant it , and in all his writings against the Pelagians ( in which , as in other polemicall workes , where the vigilancy of an enemy , and feare of advantages makes him more circumspect how he speaks , his expositions of Scripture are usually more literall and solid , then where he allowes himselfe the scope of his owne conceits . ) He still understandes those passages , of the complaints of a regenerate man against his inherent concupiscence . We are therefore to resolve that the opposition stands thus . Once in my state of unregeneration , I was without the law , that is , without the spirituall sense of the Law , but when the Lord began to reveale his mercy to me in my conversion , then he gave me eye to understand it in its native and proper compasse . The Apostle was never quite without the Law ( being an Hebrew , and bred up at thefeet of Gamali●…l ) therefore the difference betweene being without the Law , and the comming of the Law , must be onely in modo exhibendi ; before he had it in the letter , but after it came in its owne spirituall shape . And there is some emphasis in the word ca●…e , denoting a vital , moving ▪ penetrative power , which the Law had by the spirit of life , and which before it had not as it was a Dead letter . Secondly , wee must note the opposition betweene the two estates of Saint Paul. In the first he was Alive , and that in two respects . A live in his performances , able as he conceiv'd to performe the righteousnesse of the law without bla●…e Phil. 3. 6. A live in his Presumptions , mispersuasions , selfe-justifications , conceits of righteousnesse , and salvation . Act. 26. 9. Phil. 3. 7. In the second estate Sinne revived , I found that that was but a sopor , a benumdnesse , which was in my apprehension a death of sinne : and I died , had experience of the falsenesse and miseries of my presumptions . The life of sinne and the life of a sinner are like the ballances of a paire of scoles , when one goes up the other must fall downe , when sinne lives , the man must dye ; man and sinne are like M●…entius his couples , they are never both alive together . Many excellent points , and of great consequence to the spirits of men would rise out of these words thus unfolded : as , First , that a man may have the Law in the Church wherein he lives in the letter of it , and yet bee without the Law in the power and spirit of it by ignorance , misconstructions , false glosses , and perverse wrestings of it ; as a covetous man may have the possession of monie , and yet be without the vse and comforts of it . 2. Cor. 3. 6. 2. P●…t . 3. 16. Matth. 5. 21. 22. 27. 28. 31. 32. 33. 38. Which should teach us to beware of Ignorance ; It makes the things which wee have unusefull to us . If any man have the Law indeed hee will labour First to have more acquaintance with it , and with God by it . The more the Saints know of God and his will , the neere●… communion doe they desire to have with him . Wee see this heavenly affection in Iacob . Gen. 32. 26. 29. Gen. 49. 18. in Moses . Exod. 33. 12. 18. in David . Psal 119. 18. 125. in the Spouse Cant. 1. 2. in Manoah . Iud. 13. 17. in Paul. 2. Cor. 5. 2. Phil. 3. 13. 14. As the Queene of She ba when shee had heard of the glory of Salomon was not content till she came to see it ; or as Absolom being restor'd from banishment , and tasting some of his Fathers love , was impatient till he might see his face ; so the Saints , having something of Gods will and mercy revealed to them , are very importunate to enjoy more . Secondly , to be more conformable unto it , to Iudge and measure himselfe the oftner by it . Psal. 119. 11. The law is utterly in vaine , no dignity , no benefit nor priviledge to a people by it , if it be not obeyed . Thirdly , to love and praise God for his goodnesse in it . Ioh. 14. 21. Secondly , ignorance of the true meaning of the Law , and resting upon false grounds doth naturally beget these two things . First , blinde zeale , much active and in appearance unblameable devotion . As it did here , and elsewhere in Saint Paul , Phil. 3. 6. Act. 22. 3. in the honourable women , Act. 13. 50. in the Pharises , Matth. 23. 15. in false brethren , Col. 2. 23. in the Iewes , that submitted not themselves to the righteousnesse of God. Rom. 10. 2. 3. In the papists in their contentions for trash , rigorous observation of their owne traditions , out-sides , and superinducements upon the pretious foundation . Secondly , strong mis-perswasions and selfe-justifications , dependant upon our workes , and rigid endeavors for salvation at the last , Hos. 12. 8. Esai . 48. 1. 2. 58. 2. 7. Amos 5. 18. 21. 25. Mic. 3. 11. 12. Zech. 7. 3. 4. 5. 6. Hos. 8. 2. 3. Luk. 18. 11. 12. unregenerat men are often secure men , making principles and premises of their owne to build the conclusions of their Salvation upon . But beware of it . It is a desperate hazard to put eternity upon an adventure , to trust in God upon other termes then himselfe hath proposed to be trusted in , to lay claime to mercy without any writings , or seales , or witnesses , or patents , or acquittance from sinne , to have the evidences of hell , and yet the presumptions of heaven , to be weary of one sabbath here , and yet presume upon the expectation of an eternity which shall be nothing else but sabbath . In the Civill Law , Testes domestici , Houshold witnesses ( who might in reason be presum'd parties ) are invalid and uneffectuall . Surely in matters of Salvation if a man have no witnesse but his owne spirit , misinform'd by wrong rules , seduc'd by the subtilties of Satan , and the deceite of his owne wicked heart , carried away with the course of the world , and the common prejudices and presumptions of foolish men , they will all faile him when it shall be too late ; God will measure men by his owne line , and righteousnesse by his owne plummet , and then shall the Haile sweepe away the refuge of lies , and waters over-flow the hiding place of those men that made a covenant with death . Secondly , beware of proud resolutions , selfe love , reservations , wit , distinctions , evasions to escape the word ; these are but the weapons of lust , but the exaltations of a fleshly minde ; but submit to the word , receive it with meekenesse , be willing to count that sense of scripture truest which most restraineth thy corrupt humors , and crosseth the imaginations of thy fleshly reason . Our owne weapons must be render'd up before the sword of the spirit , which is the word of God , will be on our side ; Love of lusts and pride of heart can never consist with obedience to the word . Nehem. 9. 16. Ier. 13. 17. 43. 2. Thirdly , converting and saving knowledge is not of our owne fetching in or gathering , but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Doctrine that comes unto us , and is brought by that sacred blast of the spirit which bloweth where he lifteth . We doe not first come and are then taught , but first we are taught and then we Come . Ioh. 6. 45. Esai . 55. 5. 65. 1. we must take heed of attributing to our selves , boasting of our owne sufficiencies , congtuities , preparations , concurrencies , contributions unto the word in the saving of us ; Grace must prevent , follow , assist us , preoperate and cooperate , Christ must be All in All , the Author and the Finisher of our faith ; of our selves we can doe nothing but disable our selves , resist the spirit , and pull downe whatever the word doth build up within us . Ever therefore in humility waite at the poole where the spirit stirres , Give that honour to Gods ordinances as when hee bids thee doe no great thing , but onely wash and be cleane , heare and beleeve , beleeve and be saved , not stoutly to cast his Law behinde thy backe , but to humble thy selfe to walke with thy God , and to see his name and power in the voyce which cryes unto thee . Fourthly , though sinne seeme dead to secure , civill , morall , superstitiously zealous men , in regard of any present sense or sting , yet all that while it is alive in them , and will certainely , when the booke shall be opened , either in the ministry of the word to conversion , or in the last judgement to condemnation , reviue againe . All these points are very naturall to the Text , but I should be too long a stranger to the course I intend if I should insist on them . I returne therefore to the maine purpose . Here is the state of sinne , sinne revived ; the Guilt of sinne , I died ; the Conviction of it by the spirit bringing the spirituall sense of the Commandement , and writing it in the heart of a man , and so pulling him away from his owne Conclusions . The Doctrines then which I shall insist on are these two . First , the spirit by the Commandement convinceth a man to be in the state of sinne . Secondly , the spirit by the Commandement convinceth a man to be in the state of death because of sinne . To convince a man that he is in the state of sinne is To make a man so to set to his owne seale and serious acknowledgement to this truth That he is a sinner , as that withall he shall feele within himselfe the qualitie of that estate , and in humility and selfe-abhorrencie conclude against himselfe all the naughtinesse and loathsome influences which are proper to kindle and catch in his nature and person by reason of that estate : and so not in expression onely but in experience , not in word but in truth , not out of feare but out of loathing , not out of constraint but most willingly , not out of formality but out of humility , not according to the generall voyce but out of a serious scrutinie and selfe examination , loade and charge himselfe with all the noisomenesse and venome , with all the dirt and garbage , with all the malignitie and frowardnesse that his nature and person doe abound withall even as the waves of the sea with mire and dirt ; and thereupon justifie almighty God , when he doth charge him with all this , yea if he should condemne him for it . Now we are to shew two things . First , that a meere naturall light will never thus farre convince a man. Secondly , that the spirit by the Commandement doth . Some things nature is sufficient to teach , God may be felt and found out in some fence by those that ignorantly worship him . Nature doth convince men that they are not so good as they should be , the Law is written in the hearts of those that know nothing of the letter of it ; Idlenesse , beastiality , lying , luxury the Cretian poet could condemne in his owne countrey-men ; Drinking of healths ad plenoscalices , by measure and constraint , condemn'd by Law of a heathen prince , and that in his luxurie . Long haire condemn'd by the dictate of nature and right reason , and the reason why so many men , and whole nations notwithstanding use it , is given by Saint Hierome , Quia à natura deciderunt , sicut multis alijs rebus comprobatur . And indeede as Tertullian saith of womens long haire , that it is , Humilitatis suae sarcina , the burden as it were of their Humility , so by the warrant of that proportion which Saint Paul allowes , 1. Cor. 11. 14. 15. We may call mens long haire Superbiae suae sarcinam , nothing but a clogge of pride . Saint Austin hath written three whole chapters together against this sinfull custome of nourishing haire , which hee saith is expressely against the precept of the Apostle , whom to vnderstand otherwise then the very letter sounds , is to wrest the manifest words of the Apostle unto a perverse construction . But to returne , these Remnants of nature in the hearts of men are but like the blazes and glimmerings of a candle in the socket , there is much darknes mingled with them . Nature cannot throughly convince . 1. Because it doth not carry a man to the Roote , Adams sinne , concupiscence , and the corrupted seeds of a fleshly minde , reason , conscience , will , &c. Meere nature will never Teach a man to feele the waight and curse of a sinne committed aboue five thousand yeeres before himselfe was borne , to feele the spirits of sinne running in his bloud and sprouting out of his nature into his life , one uncleane thing out of another , to mourne for that filthinesse which he contracted in his conception , Saint Paul professeth that this could not bee learned without the Law. 2. Because it doth not carry a man to the Rule , which is the written Law , in that mighty widenesse which the Prophet David found in it . Nature cannot looke upon so bright a thing but through vailes and glosses of its owne . Evill hateth the light , neither commeth to the light , cannot endure a through scrutinie and ransacking left it should be reproved . When a man lookes on the Law through the mist of his owne ●…usts he cannot but wrest and torture it to his owne way , Saint Peter gives two reasons of it , because such men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Pet. 3. 16. 1. Vnlearned men , namely in the mysterie of Godlinesse , have not been taught of God what the truth is in Iesus ; till that time a man will never put off his lusts , but defend them , and rather make crooked the rule , coine distinctions and evasions upon the law it selfe , then judge himselfe and give glory to God. 2. Fickle , unstable men , men apt to be tossed up and downe like empty clouds with every blast , never rooted nor grounded in the love of the truth , unstedfast in the Covenant of God , that * lay not hold on it , and are therefore altogether undisposed to * Continue or hold fast the truth . A man in his lusts is like a man in a disease , not long well in one way , but is ever given to changes and experiments , and as he changeth , so doth he ever new shape the scripture and dragge it downe to the patronage of his owne wayes . So that the Law in a wicked mans heart is like a candle in a foule lanterne , or as a straight oare in troubled water , or the shining of light through a color'd glasse , wried and chang'd into the image of the corrupted minde wherein it lies . The Law in it selfe is a Perfect , b right , c pure , d sure and faithfull , e holy , just , and spirituall , f lively and operative , and men by nature are unlike all this , g degenerate and h crooked , i wavering and unfaithfull , k deceiving and being deceived , l unholy , carnall and impure , m fleshly minded , n dead and reprobate to every good worke . Such a great disproportion is there betweene Nature and the Law. 3. Because it doth not Drive us out of our selves for a Remedie ; The sublimest philosophie that ever was did never teach a man to denie himselfe , but to build up his house with the old ruines , to fetch stones and materials out of the wonted quarrie . o Humiliation , p confusion , q shame , r selfe-abhorrencie , s to be vile in a mans owne eyes , t to be nothing within himselfe , to be willing to u owne the vengeance of almighty God , and to x judge our selves , to y justifie him that may condemne us , and be witnesses against our selves , are vertues knowne only in the booke of God , and which the learnedest Philosophers would have esteemed both irrational and pusillanimous things . 4. Because naturall z judgement is so throughly distorted and infatuated , as to * count evill good and good evill , light darkenesse and darkenesse light : to a perswade a man that he is in a right way when the end thereof will be theissues of death , that he is b Rich and in need of nothing , when in the meane time he is miserable , poore , blinde and naked ; c Platoes community , d Aristotles Vrbanitie and magnanimity , e Ciceroes blinding the eyes of the Iudges , f and his officious dissimulation and compliancie , the Stoicks apathie g and officious lies that so much admired h stoutnesse , or rather sullennesse of those rigid Heathen that puld out their owne eyes that they mighy bee chaste , and kild themselves to be rid of evill times , nay more , i the Pharisies strictnesse , the zeale and unblameablenesse of Paul , the devotions of obstinate Iewes , k all the strength of civill , morall , formall shewes and expressions of goodnesse , though specious in the eyes of men , yet in the eyes of God that seeth not as manseeth , they are all but sinfull and filthy , losse and dung . Lastly , because nature in particular men never knew , nor had experience of a better estate , and therefore must needs bee ignorant of that full Image in which it was created , and unto which it ought still to be conformable . As a man borne in a dungeon is unable to conceive the state of a Palace , as the Childe of a Noble man stolne away , and brought up by some lewd Begger , cannot conceive , or suspect the honour of his blood : so utterly unable is corrupted nature , that hath bin borne in a wombe of ignorance , bred in a hell of uncleannesse , enthrall'd from the beginning to the prince of darkenesse , to conceive , or convince a man of that most holy and pure condition in which hee was created , the least deviation where-from is sinne unto him . Now then since Nature cannot thus convince , the spirit in the Commandement must . We have no inward principle but these two . We grant there is a difference to be made betweene the illumination and Renovation of the spirit ; men may be illightned , and yet not sanctified ; as a false Starre , or an ignis fatuus may have light without influence or heate : yet withall it is certaine too , that it is impossible to know sinne in that hatefulnesse which is in it , with such a knowledge as begets hatred and detestation of it , or to know divine things with such a knowledge a●… is commensurate to them , such as in their spirituall and immediate purity they are apt to beget , but that knowledge must worke admiration , delight , love , endeavours of conformity unto so heavenly truths . No comprehension of things divine without love . Ephes. 3. 17. 18. the reason why God gives men over to strong delusions , to beleeve lyes , is because they did not receive the love of the truth that they might be saved . 2. Thes. 2. 10. 11. This conviction then of sinne the spirit worketh : First , by revealing the Rule : Secondly , by opening the condition of the state of sinne : Thirdly , by giving a heart experimentally and reflexively to understand all , or by shaping and framing the heart to the Word , and so mingling them both together . The Apostle saith , that By the Commandement sinne revived . By the life of sinne I understand the strength of it , and that is twofold : A strength to condemne , and a strength to operate , or worke in a man obedience to it selfe : a strength to hold a man fast , and to carry him its owne way . Sin is a body , and hath earthly members , Col. 3. 4. which are very active & vigorous ; the Apostle speaketh of a holding propertie which it hath , Rom. 7. 6. and this strength hath the sinewes of all strength in it ; It is a Lord , and so it hath the strength of power to command , and it is a husband , and so it hath the strength of love to perswade and prevaile . First , it is a Lord and Master , in which respect it hath these tyes upon us : First , a Covenant , there is a virtuall bargaine betweene lust and a sinner , Esay 28. 15. we make promise of serving , and obeying sinne , Ioh. 8. 34. Rom. 6. 16. and that returneth unto us the wages of iniquitie , and the pleasures of sinne , 2. Pet. 2. 15. Heb. 11. 25. Secondly , love unto it , as unto a bountifull and beneficiall Lord. Sinne exerciseth authority over us , and yet we account it our benefactor , Hos 2. 5. 12. 13. Iob 20. 12. 13. Thirdly , an easie service , the worke of sinne is naturall , the instruments all ready at hand , the helpers and fellow-servants many to teach , to encourage , to hasten , and lead on in the broad way . Fourthly , in sinne it selfe there is a great strength to enforce men to its service : First , it is edg'd with malice against the soule , arm'd with weapons to fight against it , and enmity is a great Whetstone to valour . Secondly , it is attended with fleshly wisedome , suppported with stratagems and deceits , hastened and set on by the assistance of Satan and the world , Eph. 4. 22 Heb. 3. 13. Thirdly , it hath a Iudicature and regiment in the heart , it governes by a Law , it f●…nds forth lusts axnd temptations like so many edicts into the soule ; and when we object the Law of God against the service that is requir'd , then as that Persian King , who could not find out a Law to warrant the particular which hee would have done , found out another , That hee might doe what hee would ; so sinne when it hath no reason to alleage , yet it hath Selfe-will , that is , all Lawes in one , Gen. 49. 6. 2. Pet. 2. 10. Rom. 7. 23. In one word , the strong man is furnished with a whole Armour . Secondly , sinne is a Husband , Rom. 7. 1. 5. and so it hath the power of love , which the wise Man saith , is as strong as death , that will have no deniall when it comes . S. Paul tels vs , there is a constraining power in love , 2. Cor. 5. 14. Who stronger then Sampson , and who weaker then a woman ? yet by love she overcame him , whom all the Philistimes were unable to deale with . Now as betweene a man and a strumpet , so betweene lust and the heart , there are first certaine cursed dalliances and treaties , by alluring temptations , the heart is drawne away from the sight of God and his Law , and enticed and then followes the accomplishment of uncleannesse . Iam. 1. 14. 15. This in the generall is that life or strength of sinne here spoken of . Wee are next to observe , that the ground of all this is the Law : The sting of Death is sinne , and the strength of sinne is the Law , 1. Cor. 15. 56 1. Ioh. ●… . 4. from the Law it is , that sinne hath both strength to condemne , and to command us , or have dominion over us , Rom. 6. 14. Now the Law gives life or strength to sin three wayes : First , by the curse and obligation of it , binding the soule with the guilt of sin unto the Iudgement of the great Day . Every sinner hath the sentence past upon him already , and in part executed ; He that beleeveth not is condemned already , the wrath of God abideth on him . All men come into the world with the wrath of God like a talent of lead upon their soule , and it may all be pour'd out within one houre upon them , there is but a span betweene them and judgement . In which interim , First , the Law a stops the mouth of a sinner , b Shuts him in , and c holds him fast under the guilt of his sinne . Secondly , it passeth d sentence upon his soule , sealing the assurance of condemnation and wrath to come . Thirdly , it beginneth even e to put that sentence in execution , with the f spirit of bondage and of g feare , shaking the conscience , wounding the spirit , and scorching the heart with the pre-apprehensions of Hell , making the soule see some portion of that tempest which hangeth over it , rising out of that sea of sinne which is in his life and nature ( as the h Prophets servant did the Cloud ) and so terrifying the soule with a certaine i fearefull expectation of Iudgement . Thus the Law strengthens sinne , by putting into it a condemning power . Secondly , by the Irritation of the Law. Sin tooke occasion , saith the Apostle , by the Law , & so by the commandement became exceeding sinnefull . Rom. 7. 8. when lust finds it selfe universally restrain'd meets with Death and Hell at every turne , can have no subterfuge nor evasion from the rigor and inexorablenesse of the Law ; then like a River that is stopt , it riseth , and fomes , and rebels against the Law of the minde , and fetcheth in all its force and opposition to rescue it selfe from that sword which heweth it in pieces . And thus the Law is said to strengthen sinne , not perse , out of the Intention of the Law , but by Accident , antiperistasis , exciting ▪ and provoking that strength which was in sinne before , though undiscern'd , and lesse operative ▪ For as the presence of an enemie doth actuate , and call forth that malice which lay habitually in the heart before : so the purity of the Law presenting it selfe to concupisence in every one of those fundamentall obliquities wherein it lay before undisturb'd , and way ▪ laying the lust of the heart , that it may have no passage , doth provoke that habituall fiercenesse and rebellion which was in it before , to lay about on all sides for its owne safety . Thirdly , by the conviction and manifestation of the Law ; laying open the widenesse of sinne to the conscience . Man naturally is full of pride and selfe-love , apt to thinke well of his spirituall estate upon presumptions and principles of his owne ; and though many professe to expect salvation frō Christ only , yet in as much as they will be in Christ no way but their owne , that shewes that still they rest in themselves for salvation . This is that deceite , and Guile of spirit , which the scripture mentions , which makes the way of a foole right in his owne eyes . The Philosopher tells us of a Sea , wherein , by the hollownesse of the earth under it , or some whirling and attractive propertie that sucks the vessell into it , ships use to be cast away . in the mid'st of a calme : even so many mens soules doe gently perish in the mid'st of their owne securities and presumptions . As the fish Polypus changeth himselfe into the colour of the Rock , and then devoures those that come thither for shelter : so doe men shape their mis-perswasions into a forme of Christ and faith in him , and destroy themselves . How many men rest in pharisaicall generalities , plod on in their owne civilities , moralities , externall Iustice , and unblameablenesse , account any thing indiscretion and unnecessary strictnes that exceeds their owne modell ; every man in Hell that is worse then themselves ( I am not as this Publican ) and others that are better , but in a fooles paradise ? and all this out of ignorance of the Law. This here was the Apostles Case , when he lived after the strictest sect of the Pharisies ▪ sin was dead , he esteemed himself blamelesse : but when the Commandement came , discoverd its owne spiritualnes , & the carnalnesse of all his performances ; remou'd his curtald glosses , and presumptuous prejudices ; opened the inordinatenes of natural concupiscence , shewd how the lest atome doth spot the soule the smallest omission qualifie for hel , make the conscience see those infinite sparkles and swarmes of lust that rise out of the hart , and that God is all eye to see , and all fire to consume every unclean thing , that the smallest sins that are , require the pretiousest of Christs blood to expiate and wash them out ; then he began to be co●…vinc'd that he was all this while under the Hold of Sinne , that his conscience was yet under the paw of the Lyon ; as the Serpent that was dead in snow , was reviu'd at the fire ; so sinne that seemes dead when it lies hid under the ignorances and misperswasions of a secure heart , when either the Word of God ( which the Prophet calls fire ) or the last Iudgement ) shall open it unto the conscience , it will undoubtedly revive againe , and make a man finde himselfe in the mouth of Death . Thus wee see , that unto the Law belongs the Conviction of sinne , and that in the whole compasse of evill that is in it . Three hatefull evils are in sinne , Aberration from Gods Image , obnoxiousnesse to his wrath , and rejection from his presence . Staine , Guilt , and miserie ( which is the product or issue of the two former ) . Now , as wee say , Rectum est sui index & obliqui , The Law is such a Rule as can measure and set forth all this evill ; Ir is Holy , Iust , and Good. Rom. 7. 12. Holy , fit to conforme us to the image of God , Iust , fit to arme vs against the wrath of God , and Good , fit to present us unto the presence and fruition of God. According unto this blessed and complete patterne was man created ; An universall rectitude in his nature , all parts in tune , all members in joynt : light and beauty in his minde , conformity in his will , subordination and subjection in his appetites , serviceablenesse in his body , peace and happinesse in his whole being . But man , being exactly sensible of the excellency of his estate , gave an easie ●…are to that first temptation which layd before him a hope and project of improving it : and so beleeving Satans lye , and embracing a shadow , he fell from the substance which before he had , and contracted the hellish and horrid image of that Tempter which had thus deceiv'd him . Having thus consider'd in the generall how the Law may be said to quicken or revive sinne , by the obligation , Irritation , and Conviction of it : Wee will in the next place looke into the life of those particular species or ●…ankes of sinne which the spirit in the Commandement doth convince men of . Wherein I shall insist at large onely upon that sinne which is the subject of this whole Chapter , and ( if not solely ) yet principally aim'd at by the Apostle in my Text , namely those evils which lye folded up in our originall concupiscence . Here then first the Spirit by the Law entiseth vs to Adams Sinne , as a derivation from the root to the branches ; As poison is carried from the fountaine to the Cisterne , as the children of traytors have their blood ●…ainted with their Fathers treason , and the children of bondslaves are under their parents condition . We were a all one in Adam , and with him ; In him legally in regard of the b stipulation and covenant between God and him , we were in him parties in that covenāt , had interest in the mercy , & were liable to the curse which belonged to the breach of that Covenant ; and in him naturally , and therefore unavoidably subject to all that bondage and burden which the humane nature contracted in his fall . And though there be risen up a c sect of men , who deny the sinne of Adam to be our sinne or any way so by God accounted , and to us imputed , yet certaine it is that before that arch-heretick Pelagius , and his disciple Caelestius did vex the Churches , never any man denied the guilt of Adams sinne ( and guilt is inseparable from the sinne it selfe , being a proper passion of it ) to belong to all his posterity . This then is the first charge of the spirit upon us , participation with Adam in his sinne . And in as much as that Commandement unto Adam was the d primitive Law , so justly required , e so easily observed , therefore exceeding great must needs be the Transgression of it . Pride , Ambition , Rebellion , Infidelity , Ingratitude , Idolatry , Concupissence , ●…heft , Apostacy , unnaturall Affection , Violation of covenant , and an universall renunciation of Gods mercy promised ; these & the like were those wofull ingredients which compounded that sinne , in the committing wherof wee all were sharers , because Adams person was the Fountaine of ours , and Adams a Will the Representative of ours . The second charge is touching universall corruption which hath in it Two great evils . First , A generall defect of all righteousnesse and holinesse in which wee were at first created ; and secondly , an inherent b Deordination , pravitie , evill disposition , disease , propension to all mischiefe , Antipathy and aversation from all good , which the Scripture calls the c flesh the d wisdome of the flesh , the e body of sinne , f earthly members , the g Law of the members , h the workes of the Divell , i the lusts of the Divell , the k Hell that sets the whole course of nature on fire . And this is an evill , of the through malignity whereof no man can be so sensibly and distinctly convinc'd , as in the evidence of that conviction to cry out against it with such strange , strong and bitter complaints l as Saint Paul doth till his m understanding be by Christ opened to understand the n Spiritualnesse , o penetration , and p compasse of that holy Law , which measureth the q very bottome of every action , and condemneth as well the r originals as the acts of sinne . And hence it is that s many men pleade for this sinne , as onely an evill of nature rather troublesome then sinnefull . That concupiscence was not contracted by nature de novo in the fall , but that it is annexed to nature by the Law of Creation , that it belongeth to the constitution and condition of a sensitive Creature , and that the bridle of originall and supernaturall Ri●…hteousnesse being remou'd , the Rebellion of the fleshly against the spirituall , that is , as these men most ignorantly affirme , of the sensuall against the reasonable part which was by that before suspended , did discover it selfe . It will not bee therefore a misse to open unto you what it is to be in the State of originall sinn●… , and what evils they are which the Commandement doth so discover in that sinne , as thereby to make a man feele the burden of his owne nature , smell the sinke and stinch of his owne bosome , and so ( as the Prophet speakes ) abhorre himselfe , and never open his mouth any more , either proudly to justifie himselfe , or foolishly to charge God ; but to admire and adore that mercy which is pleas'd to save , and that power which is able to cure so leprous and uncleane a thing . First , consider the universalitie of this sinne , and that manifold . Vnivers●…litie of Times : from Adam to Mos●…s , even when the Law of Creation was much defaced , and they that sinned did not sinne after the similitude of Adam , against the cleare Revelation of Gods pure and holy will. For that I take to be the meaning of the Apostle in those words , Untill the Law sinne was in the world ; but sinne is not imputed where there is no Law. Though the Law seemed quite extinct betweene Adam and t u Moses in the wicked of the world , and with it sinne , because sinne hath no strength where there is no Law ; though men had not any such legible Characters of Gods will in their nature as Adam had at first , and therefore did not sinne after the similitude of his prevarication ; yet even from Adam to Moses did sinne reigne over all them , even the sinne of Adam , and that lust which that sinne contracted . And if sinne reigned from Adam to Moses ▪ in that time of ignorance , when the Law of not lusting was quite extinct out of the minds of men , much more from Moses after ; for the Law entred by Moses that sin might abound , that is , That that concupiscence which reigned without conviction before , during the ignorance of the originall implanted Law , might by the new edition and publication of that Law be knowne to be sinfull , and thereby become more exceeding sinful to those who should be thus convinced of it : that so the exceeding sinfulnesse of sinne might serve both the sooner to compell men to come to Christ , and the Grace of Christ might thereby appeare to be more exceeding gratious : for the Law was reviv'd , and promulgated anew meerely with relation to Christ and the Gospell ; and therefore the Apostle saith , It was added and ordained by Angels in the Hand of a Mediator , or by the ministery of a Mediator . Where there are three reasons to shew Gods Evangelicall purpose in the publication of the Law anew . First , it was not published alone , but as an Additament , with relation to the Evangelicall promise which was before made . Secondly , the service of Angels , or Messengers ; which shewes , that in the Law God did send from Heaven anew to instruct men , and therein to take care of them , and prepare them for salvation ; for Angels minister for this purpose , that men might be heires of salvation . Thirdly , the ministry of a Mediator , namely , Moses , who was Mediator in the Law , with reference whereunto Christ is cald Mediator of a better Covenant , and was faithfull as Moses . Now where there is a Mediator appointed , therein God declares his purpose to enter anew into a treaty with men , and to bring them to termes of agreement and reconciliation with him . Men were rebels against God , held under the sentence of death and vengeance ; they are in darkenesse , know not whither they goe , are well pleasde with their owne estate , give no heed to any that would call them out . For this reason , because God is willing to pull mē out of the fire , he sends first Moses armed with thunder , and brightnesse , which can not be endur'd ( for the shining of Moses his face , which the people could not abide , denotes the exceeding purity and brightnesse of the Law , which no sinner is able with peace to looke on ) and he shews them whither they are hastning , namely to eternall death , and like the Angell that met Balaam in a narrow roome shuts them in , that either they must turne backe againe , or else bee destroyed : and in this fright , and anguish , Christ , the mediator of a better covenant , presents himselfe , as a Sanctuary and refuge from the condemnation of the Law. Secondly , there is universalitie of men , and in men universality of parts , All men , and every part of man shut up under the guilt and power of this sinne . Both these the Apostle proves at large , Iewes , Gentiles , all under sinne , none righteous , no not one , all gone out of the way , altogether become unprofitable , none that doth good , no not one ; Every mouth must be stopped , all the world must be guilty before God , all have sinned and come short or are destitute of his glory . God hath concluded all in unbeliefe , the Scripture hath shut up all under sinne ; this shewes the universality of persons . The Apostle adds , Their throate is an open sep●…lcher , with their tongues they have used deceit , the poyson of aspes is under their lips , their mouth full of cursing and bitternesse , their feete swift to shed bloud , destruction and unhappinesse are in their wayes , and the way of peace they have not knowne , there is no feare of God before their eyes , these particulars are enough to make up an Induction , and so to inferre a universalitie of Parts . Every purpose , desire , Imagination , incomplete and inchoate notion , every figment , so the word properly signifies ( with reference whereunto the Apostle , as I conceive , cals sinne The creature of the Heart , and our Saviour , the Issue of the Heart ) is evill , onely evill , continually evill . Originall sinne is an entire body , an old man ( which word noteth not the impotencie or defects , but the maturity , wisedome , cunning , covetousnesse , full growth of that sinne in us ; ) and in this man , every member is earthly , sensuall , and divelish . As there is chaffe about every corne in a field , saltnesse in every drop of the sea , bitternesse in every branch of wormewood , so is ehere sinne in every faculty of man. First , looke into the minde : you shall finde it full of vanitie , wasting and wearying it selfe in childish , impertinent , unprofitable notions . Full of ignorance and darknesse , no man knoweth , nay no man hath so much knowledge as to enquire or seeke after God in that way where he will bee found ; nay more , when God breakes in upon the minde by some notable testimonie from his Creatures , Iudgements , or providence , yet they like it not , they hold it downe , they reduce themselves backe againe to foolish hearts , to reprobate and undiscerning mindes , as naturally as hot water returnes to its former coldnesse . Full of Curiositie , Rash unprofitable enquiries , foolish and unlearned questions profane bablings , strife of words perverse disputes , all the fruits of corrupt and rotten mindes . Full of Pride and contradiction against the Truth oppositions of science , that is , setting up of philosophy and vaine deceit , Imaginations , thoughts , fleshly reasonings against the spirit and truth which is in Iesus . Full of domesticall Principles , fleshlie wisedome , humane Inventions contrivances , super-inducements upon the pretious foundation , of rules and methods of its owne to serve God and come to happinesse . Full of Inconsistency and roving , swarmes of empty and foolish thoughts , slipperinesse , and unstablenesse in all good motions . Secondly , looke into the Conscience , you shall finde it full of Insensiblenesse , the Apostle saith of the Gentiles , That they were past feeling , and of the Apostates in the latter times , that they had their consciences seared with a hot iron , which things though they be spoken of an Habituall , and acqui●…'d hardnesse which growes upon men by a custome of sinne , yet wee are to note that it is originally in the Conscience at first , and doth not so much come unto it , as grow out of it . As that branch which at first shooting out is flexible and tender growes at last even by it owne disposition into a hard and stubbo●…e bow , as those parts of the naile next the flesh which are at first softer then the rest , yet doe of themselves grow to that hardnesse which is in the rest ; so the consciences of children have the seedes of that insensibility in them , which makes them at last dea●…e to every charme , and secure against all the thunder that is threatned against them . Full of Impurity and disobedience , dead , rotten , unsavorie workes . Full of false and absurd excusations , and accusations , fearing where there is no cause of feare , and acquitting where there is great cause of feare as Saint Pauls here did . Looke into the Heart , and you shall finde a very He●… of uncleannesse . Full of deepe and unsearchable deceit and wickednesse . Full of hardnesse , no sinnes , no judgements , no mercies , no allurements ▪ no hopes , no feares , no promises , no instructions able to startle , to awaken , to melt , or shape it to a better image , without the immediate omnipotency of that God which melts the mountaines , and turnes stones into sonnes of Abraham . Full of Impenitencie , not led by the very patience and long-suffering of God , no●… allured by the Invitations and entea●…ies of God to returne to him , not perswaded by the fruitlesnesse and emptinesse of all sinnefull lusts to forsake them . Full of ●…llr it is bound up , riveted fast into the heart of a 〈◊〉 , and there from childish folly growes up to wise and sober folly , ( as I may so speake ) till the heart bee changed into a cell of darknesse . Full of madnesse , and ●…age , in ●…dnen is in the hearts of men while they lieu , all the creatures in the world are not able to cure it . Full of Infidelity . A Heart that departs from God , undervalews his pretious promises , & mistrusts his power . In one word ful of all pollution and uncleannesse , that Forge where all sins are framed in secret intents , desires , purposes , lusts , and from whence it springeth forth into the life , the flames of it breaking out into the tongue , and into every other member in adulteries , murthers , thefts , blasphemies , and every wicked word and worke . Looke into the will , and you shall finde it , First , full of Disability unto any good , It cannot hearken , nor be subject unto the law of God. But there may be weaknesse where yet there is a good will and affection ; not so here , it is Secondly , full of loathing and aversation , It cannot endure to heare or see any thing that is good , casts it behind the back , and turnes away the shoulder from it . But there may be a particular nausea or lothing of a thing out of some distemper and not out of antipathy : a man may loath the sight of that in a disease , which at another time he loves . But the will doth not sometimes loath , and sometimes love , but Thirdly , it is full of enmity against that which is good , It lookes upon it as a base thing and so it a scornes it , and it lookes on it as an adverse thing , and so sets up resolutions to b withstand it , and it looks upon it as an unprofitable thing and so c slights and neglects it . But enmity is seldome so rooted , but that it may bee overcome , and a reconciliation wrought ; not so here , the fleshly will may be crucified , it will never be reconcil'd ; for Fourthly , it is full of 〈◊〉 , and d contrariety , which is a Twisted enmity ( as I may so speake ) which cannot be broken . One contrarie may expell another , but it can never reconcile it . The flesh will never give over the combate , nor forbeare its owne contumacie and resolutions to persist in evill . Looke into the memorie , and you shall finde it very unfaithfull to retaine good , very tenacious to hold anyevill ; It is like a c leaking vessell , le ts out all that is pure , and retaines nothing but mud and dregs . The Lord made great promises to the people of Israel to bring them into the holy land , began to fulfill them , in wonders , in terrible wonders , in mercies , in multitudes of mercies ( and nothing fo fit to make impressions on the memorie as promises , miracles , and multiplied deliverances ) and yet as if they meant to contend with God , which should be the greatest , the wonder of his goodnesse or the wonder of their unthankfulnes , all this was not long a wearing out , for it is said , They did soone forget it all . Look into the whole man , and you shall finde him full of perturbation and disorder . A man cannot trust any member he hath alone , without Iobs covenant , without Davids bradle to keepe it in . If thou hast occasion to use thine eye , take heed unto it , It is full of the seeds of adultery , pride , envie , wrath , covetousnesse , there are Lusts of the eye . If to use thy tongue , Trust it not alone , set a dore before thy lips , there is a Hell within thee that can set it all on fire , that can fill it with rotten and stinking communication , there is blasphemy , persecution , theft , murther , adultery , curses , revilings , clamors , bitternesse , crimson and hellish , fierie and brimstone abominations in that little member , able to set the whole frame of nature on fire about the eares of ungodly men . If to use thy hands or feete , looke unto them , there are seeds of more sins , theft , bribery , murther , adultery ( what not ? ) then there are joynts or sinewes in those members . If to use thine eare , be slow to hear , take heed how you heare , it is easily open to vanitie , lies , slanders , calumniations , false doctrines , trashie and emptie doctrines . Thus all over we finde a Body of sinne ; And which is yet more strange , this sinnefulnesse cleaves not to our members onely , but runnes over with a prodigious exuberancie into our very excrements , and adjacents . Absolom proud of his haire , Iezabel proud of her paint , Herod proud of his robes ; and though the word be●… a sword and a fire , yet it cannot cut of no●… melt away any of this pride , till Absoloms haire become his halter , till Iezabels paint be washed of with her owne blood , and vermin make the robes of Herod baser then a menstruous cloath , or a beggers rags . Thus we see how universala corruption originall sinne is ; Therefore in Scripture the whole man is called flesh , because in carnall works we worke secundum hominem , when wee are carnall wee walke as men , as our Saviour , saith of the Divell when hee speaketh a lie hee speaketh De suo , of his owne , according to his owne nature ; so when men walke after the flesh , they worke of their owne , they walke according to themselves . For of our selves we can doe nothing as the Apostle speakes but onely sinne , when wee doe any good it is by the grace of God , but lusts , which are the fountaine of evill , are all our owne , God gave the Heathen over to the lusts of their own hearts ; and every man is tempted when he is drawn away of his owne lust and enticed . So then wee are all over flesh ; The minde , a fleshly minde , the will a fleshly will , the affections and lust , all fleshly . So that as the Aposile saith of the Body , many members but one ' Body ; so we of originall sinne , many lusts but one body , therefore the Apostle ca●…s it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number sinne , upon which excellent is the observation of the Author of the booke De Duplici Martyrio among Saint Cyprians workes , plus est tollere peccatum quam peccata , It is more difficult to root out this sinning sinne , then to overcome many actuall . Secondly , consider the closenesse and adherency of this sinne . It cleaves as fast to our nature , as Blacknesse to the skinme of an Ethiopian , that cannot possibly bee washt off . As fast as Ivie to a wall ( it is the similitude of Epiphanius ) though a man may lop and shorten the branches , yet the rootes are so fastened to the joynts and intralls of the wall , that till the stones be puld all asunder , it will not be quite rooted out . As that house wherein there was a fretting and spreading Leprosie , though it might bee scrap'd round about , and much rubbish and corrupt materialls removed , yet the Leprosie did not cease , till the house with the stones , and timber , and morter of it was broken downe : so originall concupiscence cleaveth so close to our nature , that though we may bee much repair'd , yet corruption will not leave us , till our house be dissolved . As long as Corne is in the field , it will have refuse and chaffe about it ; as long as water remaines in the Sea , it will retaine it saltnesse , till it be defecated and clensed in its passage into the Land ; and so is it with the Church while it is in the world , it will have the body of sinne about it , it will bee beset with this Sinne. In the Apostle it is for this reason call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an encompassing sinne , a sinne that will not be cast off , that doth easily occupate and possesse all our members and faculties ; a man may as easily shake off the skin from his backe , or poure out his bowels out of his body , as rid himselfe of this evill inhabitant : It is an evill that is ever present with us , and dwelling in us . But it may be objected , Doth not the Apostle say , that by being baptized into Christ , or planted into the likenesse of his death , our old man is crucified , the body of sinne is destroyed , we are freed from sinne , as a woman is from a dead husband , we have put off the body of the sinnes of the flesh , by the Circumcision made without hands that is , by Baptisme and the Spirit ? Doth not the Apostle Saint Iohn say , He that is borne of God , that is , he that is Regenerate by Water and the Spirit . sinneth not , neither can sinne ? To this I answer in generall with the same Apostle , If we say wee have no sinne , we deceive our selves , and there is no truth in us . More particularly , wee must distingvish both of Death and of sinne . There is a twofold Death ; an Actuall , or Naturall Death , when the essentiall parts of a living Creature are taken asunder , and the whole dissolved : and a Virtuall or Legall Death ; when though the party bee naturally Alive , yet hee is Dead in Law , and that notes two things : First , a designation unto a certaine Death at hand , and ready to bee executed : Secondly , a disabilitie unto many purposes which lay before in the mans power ; as a man condemn'd , though hee have his life out of indulgence for a short space , yet hee is then set apart , and appointed for death , and in the very sentence disabled to order or dispose of any thing which was then his owne . When a woman is divorced for adultery from her husband , though she bee Alive naturally , yet Legally and to the purpose of marriage she is Dead to her husband , so that though shee should live in the same house , yet she should have nothing to doe with his bed or body . And thus the Apostle speaketh of sinfull Widowes , that they are Dead while they Live , 1. Tim. 5. 6. In sin likewise we may consider , The guilt of it whereby it makes us accursed ; and the dominion of it , wherewith it bringeth us into bondage : in these two principally consists the life and the strength of sinne , which it hath from the Law. Now by being baptized into Christ wee are delivered from the Law. Rom. 6. 14. Gal. 3. 25. First , from the covenant of the Law , Christ hath put an utter period to the Law quoad officium Iustificandi , hee is the end of the Law for righteousnesse . Wee are righteous now by Grace and Donation , not by nature , or operation : by the righteousnesse of God , not that whereby God is righteous , but that which God is pleased to give us , and stands in opposition to a mans owne righteousnesse , which is by working . Secondly , from the Rigor of the Law which requires perfect , and perpetuall obedience , Gal. 3. 10. Though the Gospell command holinesse , Matth. 5. 48. and promise it , Luk. 1. 74. and worke it in us , Tit. 2. 10. 11. yet when the Conscience is summon'd before God to bee justified or condemned , to resolve upon what it will stand to for its last triall ; there is so much mixture of sinne , that it dares trust none but Christs owne adequate performance of the Law : this is all the salvation , the maine charter and priviledge of the church . Wee are not therefore rigorously bound either to a full habituall holinesse in our persons , which is supplied by the merit of Christ , nor to a through actuall obedience in our services , which are covered with the Intercession of Christ. Wee are at the best full of weakenesse , many remnants of the old Adam hang about us , this is all the comfort of a man in Christ , that his desires are accepted , God regards the sincerity of his heart , and will spare his failings , even as a man spareth his Sonne that desires to please him , but comes short in his endeavours ; that he will not looke on the iniquitie of his holy things , but when he fals will pitty him , and take him up , and heale him , and teach him to goe ; thus wee are delivered from the rigour of the Law , which yet is thus to be understood ; That though wee bee still bound to all the Law as much as ever under perill of sinne ( for so much as the best come short of fullfilling all the Law , so much they sinne ) yet not under paine of Death which is the rigour of the Law. And therefore Thirdly , wee are delivered from the Curse of the Law , from the vengeance and wrath of God against sin . Christ was made a curse for us , Lastly , from the Irritation of the Law , and all compulsorie and slavish obedience : we love by Christ all the principles and grounds of true obedience put into vs. First , knowledge of Gods will , the spirit of Revelation , wisedome and spirituall understanding . Secondly , will to embrace and love what wee know . Thirdly , strength in some measure to performe it . And by these meanes the Saints serve God without feare , with delight , willingnesse , love , liberty , power , the Law is to them a new Law , a Law of liberty , a light yoke , the Commandements of God are not grievous to them . Being thus Dead to the Law , we are truly Dead to sinne likewise , and sinne to us , but not universally . Dead in regard of its strength , but not in regard of its beeing . To apply then the premisses . Sin is Dead naturally quoad Reatum , in regard of the gvilt of it , that is , that actuall guilt of sin , wherby every man is borne a child of wrath , and made obnoxious to vengeance , is done quite away in our regeneration , and the obligations cancell'd . Col. 2. 14. Secondly , sinne is Dead Legally , quoad Regnum , in regard of the dominion and government of it , in regard of the vigorous operation which is in it . First , sinne is condemn'd , Rom. 8. 3. and therein destinated , and design'd to death , It shall fully bee rooted out . Secondly , in the meane time , it is disabled from a plenarie Rule over the conscience , though the Christian be molested and pester'd with it , yet he doth not henceforth serve it , nor become its instrument , to bee subject in every motion thereof , as the weapon is to the hand that holds it : but Christ and his love beare the sway , and hold the Sterne in the heart , Rom. 6 6. 〈◊〉 . Cor. 5. 14 , 15. 1. Pet. 4. 1 , 2. Thirdly , the sentence of the Law against sin is already in execution . But we are to note , that sinne though condemnd to die , yet ( such is the severity of God against it ) it is adjudg'd to a lingring death , a death upon the Crosse : and in the faithfull sin is already upon a Crosse , fainting , struggling , dying daily ; yet so , as that it retaines some life still , so long as we are here , sinne will be as fast to our natures , as a nailed man is to the Crosse that beares him . Our Thorne will still bee in our flesh , our Canaanite in our side , our Twinns in our wombe , our counterlustings , and counterwillings ; though we be like unto Christ per primitias spiritus ; yet we are unlike him per Reliquias vetustatis , by the remainders of our flesh ; not to sinne is here onely our Law , but in heaven it shal be our Reward . All our perfection here is imperfect ; Sinne hath its deaths blow given it , but yet like fierce and implacable beasts it never le ts goe its hold till the last breath , Animamque in vulnere ponit , never ceaseth to infest us , till it cease to bee in us . Who can say , I have made my heart cleane ? Cleanse thou be ( saith holy David ) from my secret sinnes . Though I know nothing by my selfe , yet am I not thereby iustified , saith the Apostle ; and the reason is added , He that iudgethme is the Lord ; which Saint Iohn further unfolds , God is greater then our hearts , and knoweth all things . Which places ( though most dangerously perverted by some late Innovators , which teach , That a man may bee without secret sinnes , that he may make his heart cleane from sinne , and that Saint Paul was so ) doe yet in the experience of the holiest men that are , or have been , evince this truth , that the lusts of the flesh will be , and worke in us , so long as we carry our mortall bodies about us . And this God is pleased to suffer for these and like purposes : First , to convince and humble us in the experience of our owne vilenesse , that wee may be the more to the prayse of the glory of his great grace . As once Theophilus Bishop of Alexandria dealt with the Egyptian Idols , after the embracement of Christianitie ; most he destroyed , onely one of their Apes and Images he kept entire , not as a monument of Idolatry , but as a spectacle of sinne and misery , that in the sight thereof the people might after learne to abhorre themselves that had liv'd in such abominable Idolatries . Secondly , to drive us still unto him , to cast us alwayes upon the hold and use of our Faith , that our prayers may still finde something to aske which hee may give , and our repentance something to confesse , which he may forgive . Thirdly , to proportion his mercy to his justice , for as the wicked are not presently fully destroyed , have not sentence speedily executed against them , but are reserv'd unto their Day , that they may be destroi'd together , as the Psalmist speakes ; even so the righteous are not here fully saved , but are reserv'd unto the great day of Redemption , when they also shall be saved together , as the Apostle intimates , 1. Thess. 4. 17. Fourthly , to worke in us a greater hatred of sinne , and longing after glory , therefore we have yet but the first fruites of the spirit , that we should grone and waite for the Adoption and Redemption , therfore are we burdened in our earthly tabernacle , that we should the more earnestly groane to be cloathed upon with our House which is from Heaven . Fiftly , to magnifie the power of his Grace in the weakest of his members , which , notwithstanding that inhabiting Traytor , which is ready to let in and entertaine every temptation , shall yet make a poore sinfull man stronger in some respect then Adam was himselfe , even able to overcome at last the powers of darkenesse , and to be sufficient against all Satans buffets . Lastly , to commend the greatnesse of his mercy and salvation when we shall come to the full fruition of it , by comparing it with the review of that sinfull estate in which here we lived when we were at the best , without possibility of a totall deliverance . Thirdly , consider the great Contagion , and pestilentiall humour which is in this sinne , which doth not onely cleave unseparably to our nature , but derives venome upon every action that comes from us . For though we doe not say That the good works of the Regenerate are sinnes , and so hatefull to God ( as our adversaries belie and misreport us ) for that were to reproach the spirit and the grace of Christ by which they are wrought : yet this we affirme constantly unto the best worke that is done by the concurrence and contribution of our owne faculties such a vitiousnesse doth adhere , such stubble of ours is superinduc'd , as that God may justly charge us for defiling the grace he gave , and for the evill which we mixe with them may turne away his eyes from his owne gifts in us ▪ Sinne in the facultie is poison in the fountaine , that sheds infection into every thing that proceeds from it . Ignorance and difficultie are two evill properties which from the fountaine doe in some measure diffuse themselves upon all our workes . Whensoever thou art going about any good this evill will be present with thee , to derive a deadnesse , a dampe , a dulnesse , an indisposednesse upon all thy services , an iniquitie upon thy holiest things , which thou standest in neede of a priest to beare for thee , Exod. 28. 38. and to remove from thee . In the Law whatsoever an uncleane person touched was uncleane , though it were holy flesh ; to note the evill quality of sinful nature , to staine and blemish every good worke which commeth from it . This is that which in thy prayers deads thy zeale , fervencie , humiliation , selfe-abhorrencie , thy importunitie , faith , and close attention , this like an evill sauour mingleth with thy sacrifice , casteth in impertinent thoughts , wrong ends , makes thee rest in the worke done , and never enquire after the truth of thine owne heart , or Gods blessing and successe to thy services . This is it that in reading and hearing the Word throwes in so much prejudice , blindnesse , inadvertency , security , infidelity , misapplication , misconstruction , wresting and shaping the word to our selves . This is that which in thy meditations makes thee roving and unsetled , driving to no point nor issue , running into no conclusion nor resolutions of further obedience in faith and godlinesse . This is that which in thy converse with others mingles so much frowardnesse , levitie , unprofitablenesse to or from them . This is that which in thy calling makes so unmindfull of God and his service , aime at nothing but thine own emoluments ; Where is the man who in all the wayes of his ordinarie calling labours to walke in obedience and feare of God , to carry alwayes the affections of a servant , as considering that he is doing the Lords worke ? That consecrates and sanctifies all his courses by prayer , that beggeth strength , presence , concurrence , supplies of spirit from God to lead him in the way which he ought to goe , and to preserve him against those snares and temptations which in his calling he is most exposed unto ? that imploreth a blessing from heaven on his hearers in their conversation , on his clients in their cause , on his patients in their cure , on himselfe in his studies , on the state in all his servlees ? That is carefull to redeeme all his pretious time , and to make every houre of his life comfortable and beneficiall to himselfe and others ? Where is the man whose particular calling doth not trench and incroach upon his generall calling , the duties which he owes to God ? That spares sufficient time to humble himselfe , to studie Gods will , to acquaint himselfe with the Lord , to keepe a constant Communion with his God ? nay that doth not adventure to steale from Gods owne day to speake his owne words , to ripen or set forward his owne or his friends advantages ? In all this take notice of that naughty Inmate in thy bosome ; set thy selfe against it , as thou wouldest do against the Stratagems of a most vigilant enemie , or of a perfidious friend , Qui inter amplexus strang●…lat ; that like Dalilah never comes alone , but with Philistimes too ; like Iael , never comes with Milke and Butter alone , but withall with a naile and a hammer , to fasten not thy head alone , but , which is worse , thy heart also unto earthly things . Fourthly , consider the Fruitfulnesse of it . It is both male and female , as I may so speake , within it selfe , both the Tempter , and the seed , and the wombe . Suppose wee it possible for a man to be separated from the sight and fellowship , from the contagions and allurements of all other wicked men ; kept out of the reach of Satans suggestions and sollicitations ; nay to converse in the midst of the most renowned Saints that are ; yet that man hath enough in himselfe , and would quickly discover it , to beget , to conceive , to bring forth , to multiply , to consummate actuall sinnes . The Apostle S. Iames sets forth the birth and progresse of actuall sinne , Every man is tempted when he is drawne away and enticed of his owne lust , there Lust is the father , the adulterer ; and Lust when it hath conceived bringeth forth sinne , there Lust is the mother too ; and there is no mention of any seede but the temptation of lust it selfe , the stirrings , and flatteries , and dalliances of the sinfull heart with it selfe . Iam. 1. 13 , 14 , 15. The same Apostle compares it to Hell , which notes the unsatiablenesse of the wombe of sinne , that doth enlarge its desires as the grave ; nay to the fire of Hell ; nothing so apt to multiply as fire , every thing ministers occasion of encrease unto it ; but then ordinary fire workes out it selfe , and dies ; but. Lust as it is like fire , in multiplying , so it is like Hell fire in abiding , it is not preserv'd by a supply of outward materials to foment and cherish it , but it supports its selfe . It is like a troubled sea , which casteth up mire and dirt , a fountaine out of which every day issue Adulteries , thefts , murthers , evill thoughts , &c It bringeth forth fruite like Summer fruit : Who hath heard such a thing , who hath seene such things ? shall the earth be made to bring forth in one day , saith the Prophet : yet consider how suddenly this sinne brings forth . When you see in your children of a span long their sinne shew it selfe before their haire or their teeth , vanity , pride , frowardnesse , selfe-love , revenge , and the like , then thinke upon your owne infancie , and bewaile Adams image so soone in your selves , and yours in your children . I have seene , saith Saint Austin , a sucking infant , that was not able to articulate a word , looke with a countenance even pale for Envie , upon his fellow Suckling , that shared with him in the same milke ; upon which consideration the holy man breakes forth into this pious complaint , Ubi Domine , quando Domine , where ever was the place , O Lord ; when ever was the time , O Lord , that I have been an Innocent Creature ? Secondly , consider how continually it brings forth , even every day , Gen. 6. 5. or all the day long , as fast as the Sunne begets swarmes of vermine , or the fire sparkles . Thirdly , consider how desperately it breakes forth : When thou seest a man wallow like a beast in his owne vomit , dart out blasphemies against heaven , revile the Gospell of Salvation , teare the blessed name of God in pieces with abhorrid and hideous oathes ; Cain murthering his brother , Iudas betraying his master , Ananias lying to the Holy Ghost , Lucian mocking the Lord Iesus as a crucified Impostor , Iulian darting up his bloud against heaven in hatred of Christ , the Scribes and Pharises blaspheming the holy spirit , then reflect on thy selfe , and consider that this is thine owne image , that thou hast the same roote of bitternesse in thy selfe , if the Grace of God did not hinder and prevent thee . As face answereth unto face in water , renders the selfe same shape , colour , lineaments , proportion ; so the Heart of man to man , every man may in any other mans hart see the complet image , deformities , uncleannesse of his owne . Suppose we Two Acorns of a most exact and geometricall equality in seminall vertue , planted in two severall places of as exact and uniforme a temper of earth , needs must they both grow into trees of equall strength and 〈◊〉 , unlesse the benignitie and influences of heaven doe come differently upon them . Our case is the same , we are all naturally cast into one mould , all equally partake the selfe same degrees and proportions of originall lusts , our harts equally by nature fruitfull in evill ; If then we proceed not to the same compasse and excesse of riot with other men , we must not attribute it to our selues , or any thing in our natures , as if we had made our selues to differ ; but onely to the free and blessed influences of the Grace of Christ , and his Spirit which bloweth where it listeth . Lastly , consider how unexpectedly it will breake forth . Is thy servant a Dog that hee should doe this great thing , To dash children to pieces , and rip up women with childe ? It was the speech of Hazael to Elisha the Prophet . As if he should have said , I must cease to be a man , I must put off all the principles of humanity , I must change natures with fierce and bloody Creatures that are not capeable of pitty , before I can do such facts as these : Is thy servant a Dog ? Yes , and worse then a dog ; when pride , ambition , selfe-projections , the probabilities , and promises , the engagements and exigencies of a Kingdome shall enliven and rouse up that originall inhumanitie that is in a man , he will then be not a Dog onely , but a Woolte , and a Lyon. I will not denie thee , I will dye for thee , though all should be offended because of thee , yet will I never be offended . They were the words of a great Disciple ; Alas Peter , thou knowest not thine owne hear●… ; 't is but like a quiet Sea , when the winde , the Temptation shall blow , thou wilt quickly be troubled and finde an alteration , thy tyde will turne , and an ebbe of thy zeale will follow . Who could have expected or feared adulterie from such a man as David after such communion with God ? Impatiency from such a man as Ieremie after such revelations from God ? Idolatry from such a man as Salomon after so much wisedome from God ? Fretfulnesse and frowardnesse of spirit in such a man as Ionah after such deliverances from God ? Fearefulnesse in such a man as Abraham after so much protection from God ? Cursing from such a man as Iob , after so much patience and experience from God ? O in such examples learne thy selfe and feare thyself . The Disciples could say , Master is it I that shall betray thee . Peter did not aske , Master is it 〈◊〉 ? ●…or Iohn , Master is it Thomas ? but every one , Is it I ? True indeed , I have a deceitfull flesh , a revolting heart , a Traytor in my bosome , It may as soone bed as another man. If anyone fall , Restore him with the spirit of meeknesse , saith the Apostle , considering thy self , that is , doe not rejoyce against thy brother , nor insult over him , doe not despise him in thy heart , nor exalt thy self ; thou art of the same mould , thou hast the same principles with him ; that God which hath forsaken him may forsake thee , that temptation which hath overcome him may happen unto thee , that enemy which hath sifted him may winnow thee , and therefore in his fall learne compassion towards him , and jealoufie to thy selfe , Restore him , and consider thyselfe . Fifthly , consider the temptations that arise from this sinne , the daylie and hourly sollicitations wherewith it setteth upon the soule , to unsettle it in good , and to dispose it unto evill . Satan is emphatically in the Scripture cald a Tempter ; and yet as if his were but halfe-temptations , S. Iames saith , that a man is indeed tempted by his owne lusts , when he is drawne away , and enticed . First , drawne away from God out of his sight and presence , and then sollicited unto euil , either evill simplie , or evill concomitantly , in doing good duties formally , blindly , unzealously , unconstantly ▪ unspiritually . If a man shoote an arrow against a rock , it may be broken , but it cannot enter : no more can Satans temptations preuaile against the Soule , without something within to give them admittance . Therefore though he tempted Christ , yet he prevailed not , and our Saviour gives the reason ; He hath nothing in me , nothing to receive his darts . But now in us the flesh holdes treacherous compliancie with Satan and the world , and is ready to let them in at every assault : This is a great part of the cunning of wicked Angels to engage and bribe over a mans owne concupiscence to their party . Seed will never grow into a living Creature without a wombe to foster it , there must be 〈◊〉 cordis as well as Seminarium Hostis , the conception of the heart , as the temptation of Satan . Temptations may vex , but they cannot corrupt us without our owne sinnefull entertainement ; as a chaste woman may be sollicited by some base ruffian , but yet no whit in danger while shee retaines her chastitie , It may grieve her , but it cannot defile her . Many points of temptation the Divell can compasse alone . Suggestions , perswasions , arguments , instigations , injections of blasphemous or Atheisticall notions ; but all these are at the worst but as the violence of a man that ravisheth a Virgin ; If wee can wholly keepe in our hearts from affording their embraces , and accepting the offers of Satan , if wee can with all the strength of our soule cry out like the Ravished woman in the Law , they are the sinnes of Satan and not ours But here is the miserie , Satan knowes how ou●… tyde stands , he searcheth out our dispositions , and thereunto sorteth his temptations , and taketh ingredients of our own to temper with them , and to sweeten them , As Agrippina when she poisoned her husband Claudius temper'd the poison in the mea●…e which he most delighted in : One man hath lust and wit , Satan tempteth him to scorne and slight the humility of the waies of God , and the simplicitie of the Gospell ; another hath lust and monie , Satan tempteth him to pride and oppression , to earthly mindednesse , and trust in his strong tower ; another hath lust and poverty , Satan tempteth him to murmuring , discontent , rebellion , another hath lust and youth , Satan tempteth him to vanitie and intemperance , another hath lust and learning , Satan tempteth him to vaine-glory , and ambition . There is in every man much need of spirituall wisedome to observe where hee lies most obnoxious , where Satan doth most plant his forces , and direct his attempts , and ever to apply our strongest watch , our most importunate prayers , to those gapps of our calling , which are most naked to those lusts in our nature which are most predominant . Sixthly ▪ consider the War and Rebellion of this sin ; I find a Lawin my members warring against the law of my mind . The flesh lusteth against the spirit . Fleshly lusts warre against the soule . Which passages are not so to bee understood , as if when lust doth fight it fights against nothing but the spirit , but yet it may be so dishartned and crush'd , that it shal not alwaies rebell ( which is the late , wretched , and ignorant glosse of our new Pelagians , who expressely contrary to the doctrine of S. Paul , and the Articles of the Church of England , with the Harmony of other Reformed Churches , deny the sinfulnes of originall concupiscence , or that it alwayes lusteth against the spirit ; ) but the meaning of them is , that while wee are in the Militant ▪ Church , we shall have hourely experience of this traytor in our bosome ; and whensoever we go about any spiritual worke , this evill will be present with us , and fight against us . And this warre is not at a distance , but it is an intimate and close contrariety in the same part , like the combate betweene heate and cold in the same water , no roome nor space to hold a Mediatour , or to entertaine a Treaty , or to shift and evade the conflict . The same soule that commands obedience doth it selfe resist it . In the same minde the wisedome of the flesh which is sensuall and divelish fighting against the wisedome of the spirit which is meeke and peaceable . In the same will a delight in the Law of God , and yet a bias and counter-motion to the law of sinne . In the same understanding a light of the Gospell , and yet many relikes of humane principles , and fleshly reasonings ; much ignorance of the purity , excellency , and beauty of the wayes of God. In the same heart singlenesse and sensiblenesse of sinne , and yet much secret fraud and prevarication , hardnesse and dis-apprehension of sin and wrath . In the same affections , love of God and love of the World , feare of God and feare of men , trust in God and doubting of his favour . Lord , I beleeve , helpe thou mine unbeliefe , was the cry of the poore man in the Gospell ; and such must bee the complaints of the best of us : Lord , I will , helpe thou mine unwillingnesse : Lord , I heare thee , helpe thou my deafenesse ; Lord , I remember thee , helpe thou my forgetfulnesse : Lord , I presse towards thee , helpe thou my wearinesse : Lord , I rejoyce in thee , helpe thou my heavinesse : Lord , I desire to have more fellowship with thee , helpe thou my strangenesse : Lord , I love and delight in thy Law , helpe thou my failings . Such tugging is there of either nature to preserve and improve it selfe . Iacob was a man of contention and wrestling from the beginning . Contention with his brother in the birth , contention for the birth-right , contention with an Angell for the blessing , contention for his wife , and for his wages with Laban . He was a Typicall man , his name was Israel , and he was a patterne to the Israel of God. We must be all men of contention , wrestlers not onely with God in strong and importunate prayers for his blessings , but with our elder brother Esau , with the lusts and frowardnesse of our owne hearts . The Thiefe on the Crosse was a perfect embleme of the sinne of our nature , he was naild hand and foot , destin'd unto death , utterly disabled from any of his wonted outrages , and yet that only part which was a little loose , flies out in reviling and reproaching Christ : Our old man by the mercy of God is upon a Crosse , destin'd to death , disabled from the exercise of that wonted violence and dominion which it used ; and yet so long as there is any life or strength left in him , hee sets it all on worke to revile that blessed spirit which is come so neere him . The more David prevailes the more Saul rageth and persecuteth him . As in the wombe of Tamar there was a strife for precedencie , Zarah thrust out his hand first , and yet Pharez go●… fo●…th before him : so in a Christian many times the 〈◊〉 thru●… out the hand , and begins to worke , and presently the flesh growes sturdie and boisterous and gets first into the action . A man sets himselfe to call upon God , lifts up his hand with the skarlet thred , the blood of Christ upon it , is in a sweete preparation to powre out his complaints , his requests , his praises to his father ; and ere he is aware , pride ln the excellencie of Gods gifts , or deadnesse , or worldly thoughts intrude themselves , and justle-by Gods spirit , and cast a blemish upon his offring . A man is setting himself to heare Gods word , begins to attend and rellish the things that are spoken as matters which doe in good earnest concerne his peace , begins to see a beauty more then ordinary in Gods service , an excellencie with David in Gods Law , which hee considered not before , resolves hereafter to love , frequent , submit , beleeve , prize it more then he had ever done ; presently the flesh sets up her mounds , her reasonings , her perverse disputes , her owne principles , her shame , her worldlinesse , her want of leisure , her secular contentments , and so resists the spirit of God , and rejects his counsell . I have enough already , what needs this zeale , this pressing , this accuratenesse , this violence for heaven ? strive wee what wee can , our infirmities will encompasse us , our corruptions will bee about us . But yet Beloved as in a pyramide , the higher you goe the lesse compasse still you finde the body to bee of , and yet not without the curiositie and diligence of him that fram'd it : so in a Christian mans resurrection , and conversation with Christ in heaven , the neerer he comes to Christ , the smaller still his corruptions will bee , and yet not without much spirituall industry and christian art . A Christian is like a flame , the higher it ascends the more thinne , purified and azurie it is , but yet it is a flame in greene wood , that wants perpetuall blowing and encouragement . A man sets himselfe with some good resolution of spirit to set forward the honor in questioning , in discovering , in shaming , in punishing ( within the compasse of his owne calling and warrant ) the abuses of the times , in countenancing , in rewarding , in abetting and supporting truth & righteousnes : his flesh presently interposeth , his quiet , his security , his relations , his interests , his hopes , his feares , his dependencies , his plausibility , his credit , his profit , his secular provisoes , these blunt his edge , upbraid him with impoliticknes with malecontentednes , with a sullen & cynicall disposition against men and manners , and thus put I know not what ill favor'd colours upon a good face , to make a man out of love with an honest busines . In a word , good is before me , the glory , the service , the waies of God : I see it , but I cannot love it , I love it , but I cannot doe it , I doe it , but I cannot finish it ; I will but yet I rebell , I follow , and yet I fall , I presse forward and yet I faint and flagge , I wrestle and yet I halt , I pray and yet I sinne , I fight and yet I am Captive , I crucifie my lusts , and yet they revile me , I watch my heart , and yet it runnes away from me ; God was at first the Author of nothing but peace within me , what envious man hath sowed this warre in my bowels ? Let the Apostle answer this question saith Saint Austen , By one man sinne entred into the world . That which I would be I am not , and that which I hate I am ; O wretched man , in whom the Crosse of Christ hath not yet worne out the poysonous and bitter tast of that first tree . It is the patheticall complaint of Bonifacius in the same Father . How doth the Apostle even breake with complaining of this rebellious and captivating power of originall concupiscence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O wretched man that I am , who shall deliver me ? though hee were delivered from the damnation , yet hee was not delivered from the miserie of this sinne , which must necessarily arise from the stirrings , and conflicts of it . Though lust in the regenerate bee not damnable , because albeit it bring forth sinne , yet it doth not finish , and consummate it , for it is broken off by repentance , and disabled by the power of Christs spirit , yet it is still miserable , because it disquieteth the spirituall peace and tranquillity of the soule . But there is no great danger in the warre , if the enemie bee either foolish , or weake , or treatable , that either victorie may bee quickly gotten , or some pacifications and compositions concluded . But no such things here . Seventhly , therefore consider the wisedome , the policies , the unsearchablenesse of this sinne . The Scripture cals it The wisedome of the flesh , earthly , sensuall , divellish wisedome , wisedome to doe evill , Reasonings , strong holds , Imaginations , high thoughts ; And all this wisedome is emploi'd to Deceive the Soule , therefore is fleshly wisedome calld by Saint Iames Divellish ▪ because it hath the Divels end to Draw away men from God , and to entice , and beguile them . Therefore in Scripture the heart of man is said to bee Deceitfull and unsearchable , and lusts are cald Deceiveable lusts , and the deceitfulnesse of sinne : Saint Paul hath a heape of words to expresse this serpentine quality of sinne by , cogging or cheating , cunning , craftinesse , methods , deceit . Eph. 4 ▪ 14. But a man may be very wise , & that wisedom look upon none but mischievous and deceitfull ends ; and yet for all this no great hurt done by him , because he may be unwilling to take the paines , like him in the historian that was innocent not out of good nature , but meerely out of lazines : Therfore thirdly , this Deceite of sinne is actuated and set on work with very strong desires , and universall lustings , the Apostle cals them not lusts onely , but wills , or resolutions of the flesh and of the minde it selfe . Hence those secret sins which David himselfe was so troubled withall , those swarmes of lusts which the soule forgeth in it selfe as so many Creatures : that which Salomon saith of the Kings heart , is true of that fleshly King in every mans bosome ; It is unsearchable , a Gulfe , a Hell of sinnefull profoundnesse . Policies to keepe from good , policies to poison and pervert good , policies to make good unseasonable ; policies to bring to evill , policies to keepe in evill , policies to maintaine , justifie , extenuate evill . Policies to make me●… rest in false principles , policies to glosse and corrupt true principles , policies on the right hand for superstition and flattering of God with will-worship , policies on the left hand for open profanenes . Infinite are the windings and labyrinths of the heart of man the counsels and projects of the flesh , to establish the Kingdome of sinne in it selfe . It is an argument of one of the grandest consequences in Divinity , this one of the wisdome of the flesh , those wiles and principles that hold up the throne of the Prince of this world . What man is there who will not in profession be ready to spit at the name of Satan , and to defie him and the workes of his Kingdome : and yet what man is there in whose bosome Satan hath not a Counsell-table , a troupe of statists , by whom hee worketh effectually the designes of his owne Kingdome ? The more time any man will spend to make himselfe acquainted with himselfe , the more light of Gods Law hee will set up in his heart , the more he will begge of God to reveale the secrets of his evill nature unto him , to make him see that abundance of the hart , That treasure of the hart , that Hell of the heart , that panoplie and magasin of sinne and temptation which is there ; the more with the prodigall hee comes unto himselfe , and views that evill heart , that bitter roote which is in him : Certainely the more confusion and silence , and abhorrencie , & condemnation will there be of himself , the more adoration of that boundlesse mercie , of that bottomles puritie , which is able to pierce into every corner of so unsearchable a thing , able to clense every hole and dungeon , and to enlarge it into a fit receptacle for the Prince of glory . Notable to this purpose is that place of S. Paul ; If all prophesie , and there come in an unbeleever or unlearned man , he is convinc'd of all , he is iudged of all , and thus are the secrets of his hart made manifest , and so falling downe on his face he will worship God. As soone as a man is convinc'd and Iudg'd out of the word , and hath the secret filthinesse of his heart laid open before him , hath his Conscience cut open , and unridg'd by that sacrificing sword , which is a discerner of the very intents of the heart ; he presently fals downe upon his face in the acknowledgment of his owne unworthinesse , and acknowledgeth all worship to be due to that most patient and mercifull God , that had all the former dayes of his ignorance endured such an uncleane vessell , which was from the very wombe fitted for wrath , and now at last revealed his Gospell of salvation , opened the bowels of Christ for a sanctuarie and refuge against all that vengeance that attendeth , and against all those spirituall enemies which did hunt his soule . When men have their owne evil waies revealed unto them ( which is ever done by Gods spirit when hee will please to bee pacified with them ) then must they needs be confounded , and be loathsome in their owne sight , and never open their mouths any more , nor hold up their faces , or stand before God with their wonted confidences and presumptions . This was the bottome of Davids repentance , That hee was conceiv'd in sinne , that was not the first time that hee was an adulterer , hee had it in his nature from the very wombe . Men testifie their pride in their looks and fashions , in their eies and tongues , 't is the deepest , the closest , and yet one of the openest sinnes , as a great Oke that spreadeth much in sight , and yet is very deepe under ground too ; But now if men did truly consider what black feete they are which doe hold up these proud plumes , what a stinking roote it is which beares these gawdie flowers , what a sulphury and poisonous soile it is that nourisheth these painted apples , they would beginne a little to new rate themselves . It is nothing but ignorance that keepes men in pride . If to be wise to doe evill , and foolish to doe good , if to take endowments from the hand of God , and to fight against him with them , if to pervert the light of reason and Scripture to plead for sinne , and the purposes of Satan , as lascivious poets use the chast expressions of Virgil , to notifie their fordid and obscene conceits ; If to be so wise as to make evill good , and good , evill , light darkenesse , and darknesse light ; to distingvish idolatry into religion , superstition into worship , Belial into Christ , bee matters to be proud of , then there is in every mans nature a crop and harvest of just pride . Else wee must all conclude , that hee which glorieth in any thing which is meerely from himselfe , hath chosen nothing to glory in but his owne shame . Eightly , consider the strength and power of this sinne , to command , to execute , to bring about what ever it hath projected for the advancement of Satans kingdome . It hath the power of a King , It reignes in our members : and it hath the strength of a Law , it is a Law in our members ; and a Law without strength is no Law : for Lawes are made to binde , and hold men fast ; and therefore the Apostle cals lust a Law , because it commands , and holds under all our members to the obedience of it . Therefore wicked men are call'd the Servants of sinne , and the best of us are Captives , that is , unwilling servants . Which notes such a strength of sinne , as cannot ex toto be altogether withstood . So much flesh and uncircumcisednesse as a man hath in him , so much disabilitie likewise hath he to withstand sinne . In the wicked it hath an absolutenesse , an universall and uncontroled power ; First , they cannot but sinne , they can doe nothing but sinne ; Without faith it is impossible to please God ; and to the impure and uncleane every thing is uncleane . His mercies cruell , his prayers abomination , his offerings the sacrifice of fooles . Secondly , if they seeme to forsake any sinne , 't is not of hatred to that , as a sinne ( for he that said . Thou shalt not commit adultery , said also , Thou shalt not kill ) but it is because they preferre others before it . A man that hath many concubines may so dote upon some particulars , as that the rest haply may goe untouch'd , or but cursorily saluted ; and yet that is no argument of hatred to them , but of preferring the others . So a mans hart may be so takē up with the pursuit of some Herodias , some darling lust , as that others may seeme utterly neglected , and scorn'd ; when the truth is , The hart that playes the adulterer with any sin doth indeed hate none . Thirdly , if by the power of the Word they be frighted from the sinne they most love , yet lust will carry them to it againe , as a Sow returneth to the mire , or a man to his wife . Fourthly , if they should be so fir'd and terrified away , that they durst never actually returne againe ; yet even then lust will make them wallow in speculatiue uncleannesse , their thoughts , their delights , their sighs , their byas would still hanker the other way . As lust may dog , and pester , and overtake a holy man that hates it , and yet hee hates it still ; so the Word may frightand drive a wicked man from the sinne hee loves , and yet still hee loves it . Fifthly , this sinne as it keepes men in love with all sinne , so it keepes men off from all good duties . It is as a chaine upon all our faculties , an iron gate , that keepes out any good thought , or poysons it when it comes in . In the faithfull themselves likewise it is exceeding strong , by antiperistasis from the Law , to deceive , captivate , sell as a slave , to make him doe that which he hated and allowed not , and not doe that which he would , and lov'd . It may seeme a paradoxe at the first , but it is a certaine truth , Originall sinne is stronger in the faithfull , then those very Graces which they have received . Vnderstand it thus . A man giveth to a prodigall sonne a great portion into his owne hands , and then gives over the care of him , and leaves him to himselfe ; iin this Case , though the money of it selfe were sufficient to keepe him in good quality ; yet his owne folly , and the Crowes that haunt the carkasse , those sharking companions that cleave to him , will suddenly exhaust a great estate . So if the Lord should give a man a stocke of Grace as much as David or Paul had , and there stop and furnish him with no further supplyes , but give over the care and protection of him , his lusts are so strong and cunning , as they would suddenly exhaust it all , and reduce him to nothing . For this is certaine , that to be preserved from the strength of our owne lusts , we have not onely use of the good graces which God hath given us already ( per modum principij inhaerentis ) but of a continued support and under propping ( per modum principij adsistentis ) of those daily succours and supplies of the Spirit of Grace , which may goe before us , and leade into all truth , and teach us the way which we are to walk in , which may stil say to our lusts in our bosome , as he did to Satan at the right hand of Iehoiada , The Lord rebuke thee ; that may still whisper in our eares that blessed direction , This is the way , walke in it . Though a man were able to devoure as much at one meale as was spent upon Bel the Idoll , yet he would quickly perish without further supplyes : so though a man should have a great portion of Grace , and then be given over to himselfe , that would not preserve him from falling againe . Grace in us is but like the putting of hot water into cold , it may warme it for the time , but the water will reduce it selfe to its wonted temper , cold is predominant , even when the water scalds with heate , but that which keepes water hot , is the preserving of fire still about it : so it is not the Graces which the best of us receive , if God should there stop , and leave us to them and our selves together , that would overcome sinne in us : but that which preserves us , is his promise of never failing us , of putting under his hand , of renewing his mercies daily to us , of healing our back slidings , of following us with his goodnes & mercy all the dayes of our life , of keeping us by his power unto saluation through faith , that same which Fulgentius excellently calls Iuge Auxilium , the daily ayde and supply of Grace . For Grace doth not onely prevent a wicked man to make him righteous , but followes him , least hee become wicked againe , not onely preuent him that is fallen , to rayse him , but follow him after he is risen that he fall not againe . Consider further what a multitude and swarme of lusts and members this body of sinne hath , and how they concurre in the unitie of one body too . For this is worth the nothing , that sometimes they are cald in the singular number a sinne to note their unitie , and conspiration ; and sometimes in the plurail number b lusts and members , to note their multitudes and serviceablenesse for severall purposes . And what can bee stronger then an Army consisting of multitudes of men and weapons , reduc'd all to a wonderfull unitie of mindes , ends and order . So then both in regard of its regall authoritie , of its edicts , and lawes of government , of its multitude of members , and unitie of body , originall sinne must needs be very strong . Ninthly , consider the madnesse of this sinne . The heart of man , saith Salomon , is full of evill , and madnesse is in his heart while he lives . Insania is a generall word , and hath two kinds or species of madnesse in it ; madnesse , or unsoundnesse in passions , which is furor , rage and fiercenes ; and madnesse or unsoundnesse in the Intellectuals , which is Amentia , folly , or being out of ones right mind . And both these are in originall sinne . First , it is full of fiercenesse , rage , precipitancy when ever it sets it selfe on worke ; the driving thereof is like the driving of Iehu , very furious . This disposition the holy Ghost takes notice of often in the nature of wicked men , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , implacable men , whom no bounds , not limits , nor covenants will restraine , or keepe in order : and againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fierce , headstrong , violent , rash , they know not where not when to stop . Therefore the Scripture compares it to a breaking forth , or violent eruption , like that of fire out of an Oven , or of mire and dirt out of a raging Sea. Men flattet themselves in their sinnes , and thinke when they have gone thus or thus farre , they will then give over , and stop at their pleasure . Sed modo & modo non habent modum , as Austen said of his counterfeite and hypocriticall promises , sinne can never finde a center to rest in , a fit place to stop at . These are but like the foolish conceits of children , who not being able to discerne the deception of their owne senses , and seeing the Heavens in the Orizon seeme to touch the earth , resolve to goe to the place where they conceive them to meete , and there to handle and play with the Starres ; but when they are come thither , they finde the distance to be still the same : so is it with the foolish hearts of men , they conceive , after so much gaine , or honour , or pleasure , I shall have my fill , and wil then give over , but as long as the fountaine within is not stopt , the pursuites of lust will bee as violent at last as at first . As he in the Fable — Expectat dum defluat amnis , at ille Labitur & labetur : So though men thinke , that their lusts will at last grow drie ; and they shall easily step over them unto God ; yet the truth is , the cutragious desires of men will grow stronger and stronger , even as a river , the farther it goes from the fountaine , doth of ten times spread it self the wider . The heart is strongly set upon its owne sinne , as any Creature is upon its owne motion . They set their heart , saith the Prophet , on their iniquity , the heart of the sonnes of men , saith Salomon , is fully set in them to doe evill . As impossible it is for lust to stop it selfe , as for the Sea to give over swelling , or the fire devouring the matter that is before it . The man possest with a Legion of Divels is a notable Emblem of a mans sinfull nature ( for indeed sin makes a man of the Divels blood , yee are the children of your Father the Divell , Ioh. 8. 44. ) He is conversant with nothing but death , dead workes , dead companions , death the service , and death the wages . He is full of hideous affections , he cuts and teares his owne soule ; the presence of Christ is horrible and affrightfull to him , and if hee worship him ▪ 't is out of terror , and not out of love ; his name may well bee called Legion , for the swarmes , the services , the strength , the warre of lusts in the heart : 'T is a torment to lust to come out of a man , and to a man to be dispossest of his lusts , there will be paine at the parting of sinne , the uncleane spirit will teare when he must come out : but in this principally was he the picture of our evill nature , in that hee was exceeding fierce and untameable , no man durst passe by him , no chaines were strong enough to hold him : and this is the character of wicked men , To breake bands and cords asunder , and to bee their owne Lords . Examples of this fiercenesse of nature the Scripture doth give us abundantly . The Iewes are for this propertie compar'd to a swift Drom●…dary , or to a wilde Assefull of desires , that snuffeth up the winde , as the use of Horses is in their lust , and cannot be turned . To a Horse rushing into the battell ; 't is a similitude from the inundation and precipitancy of torrents , that carry downe all before them . To a backesliding Heiser , whom no bounds can hold , but he will breake forth into a large place , and have roome to traverse his wayes . To a wilde A●…se , that goes where his owne will and lust carries him , alone by himselfe , no Rider to gvide him , no bridle to restraine him , no presence of God to direct him , no Law of God to over-rule him , but alone by himselfe , as his owne Lord. With very fiercenesse they did even weary themselves in their way . Notably did this rage shew it selfe in the Sodomites ; they reject Lots entreaties , they revile his person , they grow more outragious , and pressed in even to teare open the house . Like where unto was the rage of the Pharisies and Iewes against Christ , when he had fully convinc'd them of their sinne , and his owne innocency , and they could hold dispute to longer with him , they run from arguments to stones and raylings , Thou art a Samaritane and hast a Divell . And elsewhere it is said , That they were filled with madnesse at the sight of the Miracles which Christ wrought . Such was the rage of those which stoned Stephen , they g●…ashed their teeth , they stopped their eares , they shouted with their voyce , they ran with one accord and stoned him : and Saul , who was one of them , is said to have breathed out threatnings like a tyred Wolfe ( unto which some make the Prophecy of Iacob touching Beniamin , of which Tribe Saul was , to allude ) and elsewhere to have wasted the Churches , and to have dragg'd the Saints into prison , and to have been exceeding mad against them . And such measure himselfe afterwards found , combinations , uprores , assaults , draggings , wrath , clamors , confusions , rushings in , casting off of clothes , throwing of dust into the aire ; any thing to expresse rage and madnesse . But you will say , All these were at the time wicked men , what is that to nature in common ? ▪ Have the Saints such fierce and intemperate affections too ? Surely while we carry our flesh about us , wee carry the seeds of this rage and fury . Simeon and Levi were Patriarches of the Church , and Heads of the Congregations of Israel ; yet see how Iacob aggravateth , and curseth their fiercenesse ▪ In their anger they slew a man , in their wrath they digge●… downe a wall : Cursed be their anger for it was fierce , and their wrath for it was cruell . Peter was a holy man , yet when the windes blew , when the sluces were open , and the water had gotten a little passage , see how it gathers rage ; how fierce and mad it growes , even against the evidences of his owne heart , against the conscience of his owne promises , a deniall growes into an oath , and that multiplies into cursings , and damnings of himselfe ; for so the word imports , an imprecating of Gods wrath , and of separation from the presence and glory of God upon himselfe , if he knew the man. Ionah was a holy Prophet , and one whose rebellion and fiercenesse against God might in reason have been quite tam'd by the Sea and the Whale ; yet looke upon him when his nature gets loose , and you shall finde more madnesse and tempest in him , then in the Sea into which he was throwne : Angry , exceeding angry at Gods mercy to Ninivie , and ( with a strange uniformitie of passion in a contrary occasion ) as angry at Gods severity to the Gourd . That which made Iob , though before full of impaciency in some particular fits , to lay his hand on his mouth , and reply no more , which was Gods debatement , and expostulation with him , Ionah regarded not , but reproves , and replyes with much madnesse of heart upon God himselfe , I doe well to be angry even unto death . So belluine and contumacious are the mindes of men set upon their owne end , that though God himselfe undertake the cause , they will out-face his arguments , and stand on their owne defence . Asa was a holy King , his heart was perfect with the Lord all his dayes , yet when the Prophet sent from God told him of his folly in entertaining leagve with the Syrians , and depending upon their confederacies , It is said , that he imprisoned the Prophet , and was in a rage , or in a tempestuousnesse against him . Theodosius was a holy and excellent Prince , and amongst all other graces for none more eminent then for lenitie and compassion : yet so farre did his furie kindle , upon occasion of an uproare at Thessalonica , where one of his servants had been slaine , that he commanded an universall massacre without distinction to passe upon the City , where , in a very short space of three houres , there were seven thousand men butchered by the Emperours Edict , and the City fill'd with the blood of Innocents . And this should teach us to keepe the stricter watch over our owne hearts , since such excellent men as these have fallen , since so many occasions may throw us into the like distemper , since the sinne of our nature is but like a sleeping Lyon , or at best but like a wounded Lion , any thing that awakens and vexeth it begets rage and furie , to be the more circumspect over our selves , and the more jealous of our owne passions , in those particular cases especially , wherein this fi●…e is most apt to kindle . First , when thou art in disputation , engag'd upon a just quarrell to vindicate the truth of God from heresie and distorsion , looke unto thy heart , set a watch over thy tongue , be ware of wild-fi●…e in thy zeale , take heed of this madnesse of thi●…e evill nature . Much advantage the Divell may get euen by disputations for the truth . When m●…n dispute against those that oppose themselves , as the Disciples against the Samaritans , with thunder and fire from heaven , with railing and reviling speeches , such as the Angell durst not give unto Satan himselfe , when men shall forget the Apostles rule to instruct those that oppose themselves with meeknes , and to restore those that are fallen with the spirit of meeknes . When tongve shal be sharpned against tongue , and pen poisoned against pen , when pamphlets shall come forth with more teeth to bite , then arguments to convince , when men shall follow an adversarie , as an undisciplin'd Dog his game , with barking and bawling more then with skill or cunning , this is a way to betray the truth , and to doe the Divell service under Gods colours . It is a grave observation which Sulpitius Severus makes of the councel at Ariminum , consisting of foure hundred Bishops whereof eighty were Arians , and the rest Orthodox ; when after much treaty and agitation nothing was concluded but either party kept immoveable to his owne tenent , It was at last resolv'd that the sides should severally dispatch an embassage to the emperour of ten men apiece , who should make relation of their faith and opinions . And here now grew the disadvantage ; for saith hee , the Arians sent Aged men , cunning , and able to manage their employment to the best ; but on our part , there were young men sent of little learning , and of strong passions who being vex'd and provok'd by the adverse partie , spoild their owne businesse , though farre the better , with imprudent , and intemperate handling . Secondly , when thou art upon any civill controversie or debate for matter of right , looke unto thy heart , take heed of that seed of madnesse which lies lurking in it , lest upon occasion of lawfull controversie , there breake out rage and revenge upon the persons of one another . It is not for nothing that the Apostle saith , There is utterly a fault amongst you because you goe to Law with one another . 1. Cor. 6. 7. Why ? The Apostle doth plainely allow Iudicature , vers . 1. A man may go to law before the Saints , they may iudge small matters and things that pertaine to this life . vers . 2. 3. 4. And for any man from such a place to inferre the unlawfulnesse of sueing to publick justice for his right , is a piece of Anabaptisme and folly justly punished with the losse of his right . What then is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Impotency and defect which the Apostle blameth in them ? It consisteth in two things , first their going to law before Heathen Iudges , thereby exposing the profession of Christianity to imputations of scisme , divisions , and worldlinesse amongst the enemies of it : In which case rather then put a rub unto the progresse of the Gospell , by giving unreasonable men occasion to censure the truth thereof by their altercations , and making the ministery evill spoken o●… by their scandals , they were to suffer and to beare wrong . For those words , Why doe you not rather take wrong , and suffer your selves to bee defrauded , are not a Positive precept as Iulian the Apostate objected scornefully to the Christians , unlesse it be in smaller injuries , which may with more wisedome be borne by patience , then by contention repaid or overcome ; but onely a Comparative precept , that a man should rather choose to leave his name , life , estate , goods , interests , utterly unvindicated , then by defending them unavoydably to bring a scandall upon the Crosse of Christ. Secondly , which is to my present purpose , Their going to law , though in itselfe Iust when before competent and fit judges , had yet an accidentall vitiousnesse that by their inadvertencie did breake out of their evill hearts , and cleave unto it , and that was , their litigations ranne from the businesses unto the persons , It brake forth into violence and wrong against one another , much perturbation of minde , revengefull and circumventing projects shew themselves under the colour of legall debatements ; Nay saith the Apostle , you doe wrong and defraud , and that your brethren . Such a notable frowardnesse and rage lyes in the natures of men , that without much caution and watchfulnesse it will bee blowne up into a flame even by honest and just contentions . Thirdly , In Differences upon private conversation , looke to your hearts , give not the raines too much to anger or displeasure , to suspicions or misconstructions of your neighbours person or courses : give not the water passage no not a little . Be Angry , saith the Apostle , but sinne not , let not the sunne goe downe upon your wrath . It is not a Precept ; for such Anger as is required of us by way of duty the Sun may safely go down upon ; nor is it a pardon for anger whē we fal into it , to take of the inordinatenes of it ; but it is a speech by way of concession , or unavoidable supposition . It cannot bee but that the Saints themselves upon severall occasions and provocations will be overtaken with anger , but yet though their infirmity break forth into the passiō , let not pride & self love harden that passion into a habit , let them be wary that the flame grow not upon them to set them on fire , Give no place to the Divell . The longer a man continues in anger , the more roome the Divel hath to get in upon him , & enrage him . Anger is the kernell and seed of malice , if it be let lie long in the heart , that is so fertile a soile , and Satan so diligent a waterer of his owne plants , that it will quickly grow up into a knottie and stubburne hatred . Wee read of hatreds which have runne in the bloud , and have been entaild , Hereditarie malice , as the Historian cals it , Hatreds which have surviv'd the parties , and discover'd themselves in their very funerals , Hatreds which men have bound upon their posterity by oaths , as Hasdrubal took a solemne oath of Hanibal that he should be an irreconcileable enemie to Rome . And what doe all such expressions import , but that there is a boundlesse frenzy in the flesh of men , a fiercenesse which no lawes can tame , and that there is enough of it in the best men , to breake out into implacable affections , if grace , and prayer , and watchfulnesse doe not prevent it . Fourthly , in Afflictions paines of body , temptations of spirit , abridgement of estate , trials in reputation and favour or the like , looke by all meanes unto thy heart , take heede of these seedes of rage and madnesse which are in thee . Never more time to looke to thy mounds , to repaire thy bulwarks , then when a tempest is upon thy sea . Have you seene a beast breake his teeth upon the chaine that bindes him , or a Dog poure out his revenge upon the stone that did hurt him , then have you seene some darke shadowes of that fiercenesse and furie , that is apt to rise out of the hearts of men when Gods hand lies close upon them . When thou hearest of the strange impatiencie of Ionah at the beating of the Sun upon his head , unto whom yet it was a mercy beyond wonder that he did now see the sunne : when thou hearest of those deepe expostulations of David with God , Hath he forgotten to be gracious ? forgotten his promises ? forgotten his truth ? forgotten his power and mercy ? and shut up all his kindenesse in displeasure ? When thou hearest of the impatiencies of Iob , a man yet renowned for his patience , expostulating and charging God , Is it good for the●… that thou should'st oppresse ? When thou hearest of those deepe curses of ●…eremie against the day of his birth ; of those froward expostulations and debates of the people of Israel with Moses , & of Moses with God , Why hast thou evill entreated this people , why hast thou sent me ? O then reflect upon thy selfe , and be afraid of thine owne evill heart , which is farre more likely to breake out against God then any of those were . And for a remedie or prevention hereof keepe in thy sight the historie of thy sinnes , make them as hainous to thine owne view as they are in their own nature ; The way not to rage against afflictions is to know our selves aright , that will make us confesse unto God with Ezra , let our calamities be what they will , That the Lord hath punish'd us lesse then our iniquities have deserved . The way to beare the hand of God with patience , and with acceptance , is to confesse our sinnes , and to be humbled for them . If their uncircumcised hearts bee humbled , and then they accept of the punishment of their iniquities , saith the Lord : noting thus much , that the sight of our sin , and humiliation for it , makes a man willing to submit to Gods chastisements . Wherefore doth a living man complaine , a man for the punishment of his sins ? there are three strong reasons together why we ought not to murmur in our afflictions . First , Wee are men , and what an impudence is it for the clay to swell against the potter that form'd it , and complaine why hast thou made me thus . Secondly , wee are sinners , all the punishments wee suffer are our owne , the wages of our iniquities , and what a madnesse is it to complaine against the justice of our Iudge ? Thirdly , wee are living men and therefore God hath punished us lesse then our sinnes deserve , for the wages of sinne is death , and what ingratitude is it to repine at mercifull , and moderated punishments ? but yet such is the frowardnesse of our nature that wee are very apt thus to murmur ; what is the cure and remedy of this evill affection ? Let vs search and try our waies ( saith the Church ) and turne to the Lord our God ; the more wee grow acquainted with our sinnefull estate , and marveilous provocations , with the patience and promises of God , the more we shall justifie God , and waite upon him , the more wee shall judge our selves lesse then the least of Gods mercies and forbearances . I will beare the indignation of the Lord , saith the Church againe in the same case , I will not repine nor murmure at his dealing with me , I will acknowledge that righteousnesse belongeth unto him , and confusion unto me , and the ground of this resolution is the sense of sinne , Because I have sinned against him . I have pressed , and wearied , and grieved , and vexed him with my sinnes , without any zeale or tendernesse of his glory ; but he hath visited me in judgement and not in fury , in wrath he hath remembred mercy , and not quite consumed me as he might have done , he hath not dealt with me after my sinnes , nor rewarded me according to mine iniquities , he hath spared me as a sonne when I dealt with him as a traytor , and hee will pleade my cause , and bring me forth to the light , and revenge my quarrell against those which helped forward my affliction . Thus we see the way not to rage against Afflictions is to understand and be sensible of the foulenesse of our sinnes . Otherwise pride and madnesse will undoubtedly shew themselves in our Afflictions . What desperate and horrible rage did the heart of Pharaoh swell into , when in the middest of those fearefull Iudgements hee hardned his heart , and exalted himselfe against the people of God , and trampled upon them , and did not set his heart unto the iudgement , but threatned and drave out M●…ses and Aaron from his presence , and pursued them with finall and obdurate malice , through the midst of that wonderfull deliverance ? The like example we see in that impatient and fretfull reply of Iehoram king of Israel in the great famine : This euill is of the Lord , what should I waite for the Lord any longer ? If this be all the reward we haue for waiting and calling upon God , to what purpose serve our humiliations and fastings ? what profitablenesse at all is there in his seruice ? Thus we find the hypocrits challenging God for afflicting them , upbraiding him with their humiliations , and the fruitlesnesse of his service : Wherefore haue we fasted , and thou seest not ? wherefore haue wee afflicted our soule and thou takest no knowledge ? ye haue said it is in vaine to serue God , and what profit i●… it that wee ha●…e kept his ordinance , and that wee haue walked mourn●…fully before the Lord of hoasts , & c ? And thus Saul , when hee found himselfe forsaken by God , and should haue humbled himselfe , and sought his face , he proceeded in a further rage to inquire of the witches which himselfe had commanded to be destroyed . These things should teach us all to labour with God in prayer , that what ever evill hee sendeth upon us , hee would not suffer his strength and spirit to forsake us , nor giue us ouer to the rage and madnesse of our owne nature . O what hearts should men see in themselues , if they would looke upon their owne faces in other mens lives ! See ●…ulian dye with revenge and rage against Christ ; Iudas bursting asunder under the weight of Gods wrath ; The cursed persecutors * putting of their power , retiring to a priuate life , pining away with vexation , because the Gospell of Christ was too hard for them ; Achitophel dispatching himselfe for very madnesse , because his oracle was not beleeved ; One despaire , another blaspheme , another wrestle with his affliction as a beast in a snare , till the part swell and rancle , and grow too bigge for the punishment which is upon it ; How could not this chuse but make men out of loue with themselues , and labour to haue more holdfast of the Spirit of Christ ; that this madnesse of our nature may thereby betained , and our equanimity and moderation made knowne to all men ? Fifthly , and lastly , In the Ministery of the Word , when thy bosome sinne is met with , and the plague of thine owne heart discouer'd , when thou art prick't in thy master veine , when the edge of the sword enters to the quicke sacrificeth thee , crucifieth thy lusts , cuts off thy earthly members , ransackes thy conscience , and shewes thee the inside of thy foule soule ; heere by all meanes looke unto thy heart ; never so likely a time for madnesse and fierce opposition to set up it selfe , as when a man is driven into a corner and cannot flie . Sinners are all cowards , and cannot indure the brightnesse of Moses face , are not able to abide the scrutinie of the Word , but would faine turne their backes upon it ; not onely out of scorne , but out of feare too . Many a sturdy sinner will seeme to contemne the plainenesse and power of the Word , as an illiterate rude foolish thing , to scorne & undervalue the persons , companies , discourses of faithfull Ministers , as of despicable , or supercilious , or schismaticall fellowes : but the truth is ( and they in their owne consciences know it too ) that though there bee indeede much stoutnesse and contempt , yet there is more cowardice : Scorne is the pretence , but feare is the reason ; they cannot indure to bee disquieted and gall'd : as a diseased or wounded horse cu●…vets , and pranceth , and is very actiue and impatient ; at first sight a man would thinke it pride and metall , but the truth is t is paine and smart that causeth it . Well then sinners are all cowards , and would faine fly , but even cowards themselves , when they are shutin and surrounded , will fight with more fiercenesse then other men , even for very feare . The basest vermin almost that is , when shut out of all his refuges and holes , will trie his strength before he will perish , and leape in the face of his pursuer . And this now is the property of the word to 〈◊〉 men in , The Scripture , saith the Apostle , hath shut up all under sinn●… . Gal. 3. 22. And we shall ever finde , that the deeper the conviction hath been , the more likewise hath beene the preiudice , and the fiercer the Opposition against the word : see Ier. 5. 5 , 12. 6. 10. 43. 1 , 2. Nehem. 9. 29 , 30. Ioh. 8. 48 , 59. Ioh. 11. 47 , 53. Act. 5. 33. Act. 6. 10 , 11. 7. 54. 57 , 58. Ier. 36. 23. 2. Chron. 36. 15 , 16 , 17. As in the meeting of two contrary streames , if one prevaile not to carry away and over-rule the other , there must needs arise a mighty noyse and rage in the conflict : so is it in the wrestling and strife betweene the Spirit of God in the Word , and the current of a mans owne corruptions ; the greater strength and manifestation of the Spirit the Word hath in it , and the fewer corners and chinkes it leaves for sinne to escape at , the more fierce must needes the opposition be , if the word be not prevalent enough to turne the current . Let us therfore beware whatever we do of snuffing or rebelling against the warnings which are giuen us out of the Word . It is hard to kicke against the prickes ; there is no overcomming Gods Spirit : a man may fall upon the stone , but hee shall be broken by it ; if he be so strong , and lift so hard , as to move the stone , it shall fall upon him , and grinde him to powder . Let us not resolve to baffle the ministers , and to despise their message ; ( It is a sinne that leaves no remedy for a man , to throw away the physicke , to trample under foote the playster that should heale him ) Let us not thinke to blow away the Words of God as if they were but so much empty winde ; for the Lord saith that they shall become fire , to devou●…e the adversaries ; Let us not distinguish Scripture to our owne humours , nor accept or reject Gods Truth as will best ▪ consist with our owne resolutions ; but as it is the power of the Word to Captivate even rebelliousthoughts to the obedience of Christ ; so let us resolve to accept of every one of Gods righteous Commandements , and to hate every false way , to heare Christ and his Ministers in all things , to answer to Gods severest cals , even then when they make us tremble and doe astonish us , as Saint Paul did , Lord what wilt thou haue me to doe ? Even when the word affrights thee , yet giue this honour to it , not to reject it , nor fly from it , not to smother and suppresse it , but to endure it to search thee , and to submit thy selfe unto it . This is a notable way to abate the Originall madnesse which is in thy heart . Secondly , as there is furor in madnesse , so there is Amentia too , A distemper in the Intellectuals , as well as in the passions : Every man that is throughly mad is a foole too : And therefore the same originall word is translated in one place madnesse , Luk. 6. 11. and in another place , follie , 2. Tim. 3. 9. Now this distemper is Twofold : for either it is an universall privation and defect of reason ; or at least it is an inconsistency , a lubricitie , a slipperinesse of reason . And these are very deepe in the nature of a man , folly is bound up in the heart of a childe , and in spirituall things we are all children . First , there is an universall ignorance and inconsideratenesse of spirituall things in the nature of man , he takes lesse notice of his condition then the very bruite beasts . The Oxe knoweth his owner , and the Asse his masters crib , but Israel doth not know , my people doth not consider . The St●…rke in the heavens knoweth her appointed time , and the Turtle , and the Crane , and the Swallow , but my people knoweth not the judgement of the Lord. The very dumbe Assereproved the madnesse of the Prophet , as Saint Peter speakes . And for this reason it is that we shall observe That frequent Apostrophe of God in the Prophets , when he had wearied himselfe with crying to a deafe and re bellious people , he turnes his speech , and pleads before dumbe and inanimate Creatures ; Heare , O Heavens , and give eare , O Earth , nothing so farre from the voyce of the Prophet as the heavens , nothing so dull and impenetrable as the earth , and yet the heavens likelier to heare , the earth likelier to listen and attend , then the obdurate sinners . Heare O ye mountaines the Lords controversie , and ye strong foundations of the earth . Nothing in the earth so immoveable as the mountaines , nothing in the mountaines so impenetrable as the foundations of the mountaines , and yet these are made more sensible of Gods pleadings and controversies then the people whom it concern'd , The Creatures groane ( as the Apostle speakes ) under the burden and vanitie of the sinnes of men ; and men themselves , upon whom sinne lies with a farre heavier burden , boast , and glory , and rejoyce in it . Of our selves we have no understanding , but are foolish and sottish , as the Prophet speakes , we see nothing but by the light and the understanding which is given unto us , we cannot have so much as a right thought of goodnesse . The Apostle doth notably expresse this universall blindnesse which is in our nature , Ephes. 4. 17. 18. Walke not as other Gentiles in the Vanitie of their minde , having the understanding darkned , being alienated from the life of God , or from a godly life , through the ignorance that is in them , because of the blindnesse of their Hearts . First their minds are vaine ; the minde is the Seate of Principles , of supreme , primitive , underived truths ; but , saith he , their mindes are destitute of all divine and spirituall principles . Secondly , their understanding [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is darkened : The understanding , or Dianoeticall facultie is the seate of Conclusions , and that is unable to deduce from spirituall principles ( if there were any in their mindes ) such sound and divine conclusions as they are apt to beget : so though they know God ( which is a Principle ) yet this Principle was vaine in them , for they conceiv'd of his glory basely , by the similitude of foure footed beasts , and creeping things , they conceiv'd him an idle God as the Epicures , or a God subject to fate and necessity as the Stoicks , or a sinfull impu●…e God , that by his example made uncleannesses religious , as Saint Cyprian speakes ; one way or other they became vaine in their imaginations of him ; but secondly though they knew him , yet the conclusions which they deduc'd from that Principle , That he was to be worshipped , &c. were utterly unworthy his majesty , They worshipped him ignorantly , superstitiously , not as became God , they changed his truth into a lye . Thirdly , suppose their principles to be found , their Conclusions from those principles to be naturall and proper , yet all this is but speculation , they still are without the end of all this , spirituall prudence , their hearts were blinded , the heart is the Seate of knowledge practicall , that by the Principles of the minde and the Conclusions of the understanding doth regulate and measure the Conversation , but that was unable , yea averse from any such knowledge , for they held the truth of God in unrighteousnesse , they did not like to retaine God in their knowledge , they served the lusts of their owne hearts , were given up to vile affections , were filled with all unrighteousnesse , and had pleasure in evill workers , even when they did things which they knew deserved death , and provoked judgement . This is that universall defect which is in us by nature ; and very much of this remaines in the best of us . Here then when we are not able to conceive the Lords purpose in his word , though of it selfe it be all light , when we finde with David that it is too excellent for us , let us learne to bewaile that evill concupiscence of our nature , which still fils our understandings with mists , and puts a vaile before our faces . The whole Booke of God is a pretious Mine full of unsearchable treasures , and of all wisedome ; there is no scoria , no refuse in it , nothing which is not of great moment , and worthy of speciall and particular observation , and therefore much are we still to bewaile the unfaithfulnesse of our memories and understandings , which retaine so little , and understand lesse then they doe retaine . If David were constrain'd to pray Open mine eyes to see more wonders in thy Law , how much more are we to pray so too ? If there were a dampe of sinne in Davids heart , that did often make his light dimme , that did make him as abeast in understanding , as himselfe complaines ; how much darkenesse then and disproportion is there betweene us and that blessed light ? Looke upon Heretiques old and new , Marcions two gods , a good and an evill , Valentinians thirty and odde gods in severall lofts and stories ; worshippers of Caine , worshippers of Iudas , worshippers of the Serpent , and a world of the like sottish impiecies : nay amongst men that pretend more light , to see the same Scriptures on both sides held , and yet opinions as diametrally contrary as light and darkenesse , one gospell in one place , and another gospell in another , to speake nothing of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and naevi , those blemishes that are in the writings of the most rare and choisest instruments in Gods Church ; All these are notable evidences of that radicall blindnesse which is in our nature , and is never here quite removed : for if the light be not seene , it is not for want of evidence , but for want of sight . Secondly , consider the slipperinesse and inconsistencie of naturall reason in spirituall things , it can never stay upon any holy notion : And this is another kinde of madnesse . Mad men will make a hundred relations , but their reason cannot stand still , nor goe through with any , but roves from one thing to another , and joynes together notions of severall subjects like a rope of sand : some few lucid intervals they may haply have , but they quickly returne to their frenzies againe . This is the condition of our nature , let a man enter upon any holy thoughts , the flesh will quickly cast in other suggestions , to make him weary and faint under such unwelcome speculations . Therfore it was that David prayed , Vnite my hart to feare thy name ; Keepe it alwayes in the thoughts of the heart of thy servant , &c. This was the businesse of Paul and Barnabas to the Saints , to exhort them that with purpose of heart they would cleave unto God. And hence that phrase of Scripture to ioyne a mans selfe to God , and to lay fast bold upon him . And this every man that sets about it will finde to bee a very hard worke ; It will give every man just cause to cry out against the intrusions of a naughty heart . This is that which makes many mens righteousnesse like the morning Dew ; now the Grasse seemes drunken with wetnesse , and an houre after even gapes for drought ; now a vow and resolution , anon a relapse and returne againe ; now an ●…are to Christ , presently another open to sinne ; now offers and tender of peace , anon retreates and exceptions ; now a skirmish with sinne , and presently a truce ; like Penelopes Web , wrought in the day , and untwisted in the night . Tenthly , consider the Indefatigablenesse of this sinne , how unwearied it is in all the mischiefs that it is bent upon . It is said of Satan that he goes about seeking whom hee may devoure , as it was of Christ ▪ That he went about doing good ; I thinke wee shall never in the Scripture finde the Divell at a pause , or sitting still like one that were spent and tir'd . But yet I finde that for a season he hath departed , when hee had such a terrible foyle as put him out of all hope of victory ; I finde that hee may bee driven away and put to flight . Resist the Divell and hee shall flie from you . But now the fleshlie heart of a man will never be made sound a retreate , but sets on indefatigably upon the spirituall part : It is ( as I said ) like the Thiefe , when it is nail'd and crucified it will still revile , like a wounded woolfe it runnes about to doe mischiefe , or as a tyred Oxe it treads with more weight upon the soule . As the Historian said of Carthage that Rome was more troubled with it when it was halfe destroy'd , then when it remain'd whole and entire : so the man that hath in some measure overcome his lusts , will bee farre more sensible of their stirrings and strugglings , then another in whom they rule without disturbance . Wee may observe in some froward men when their causes are tried and prove desperate in right , they will yet still create perverse matters to molest their neighbors , and the more they sinke in the maine , the more clamorous they will be to proceed ; as eager gamesters the more they loose , the deeper game they play , and the harder they set to it ; so is it with the lusts of men , the more they are subdued , the more rebellious and headstrong will they be so farre as their power goes against the spirit of Christ. Lime is kindled by that which quencheth all other fires , and surely Grace which 〈◊〉 other temptations , or at least abateth th●…m doth occasionally , and by antiperistasis enrage the flesh , though in regard of exercise and actuall power it dye daylie . The reason hereof is , First , that which is naturall can never be chang'd , neither is any thing ever tir'd in its naturall motion . The motion of a stone upward growes fainter and fainter because carried by a violent impression , but downeward stronger and stronger because it gathers strength even by sympathie to the place whereunto it moves . Now originall sinne is the corrupt nature of a man , and the motions therefore of it are not violent but altogether naturall , and that naturall motion is set on and made the easier by the impulsions of Satan , as a stone throwne or hurried downeward moves the swifter , because the naturall weight thereof is improv'd by the accessory impression . Who ever knew the Sea give over raging , or a streame grow weary of running ? Now the motions of corruption are as naturall as the estuations of the sea , or the course of a river . Though there may be difficulty in fullfilling lusts , there can never be any in the rising and sprouting of lusts : As there may be paines in drawing water out of a Fountaine , but there can be no paines in the waters swelling or rising out of the Fountaine . It is no paines to conceive seede , though it bee to bring it forth in a birth : so in the begetting of sin , there is no paines requir'd for the heart to lust , for thoughts to arise , though the finishing of sinne may bee oftentimes painefull as well as deadly . Originall sinne is call'd by the Aposile a Law in the members , which putteth a byas into them , a forwardnesse , and propension to all evill . Now as a Bowle moves not with any difficultie when it followes the sway of its owne bias , so neither doth the heart in following lusts which are the weights and bias of the fleshlie soule . And therefore the longer any man lives in sinne , the sweeter 't is to him . Wearinesse , and propension are termes inconsistent . Secondly , Nothing is weary while it workes all De Suo , of it selfe , that which tyres a faculty is the fetching in of subsidiarie spirits , which being exhausted and spent the faculty giveth over working , and is said to be wearie . The eye is never weary with the act of seeing ( which is it owne worke ) but it is said to bee weary , meerely because of the deficiency of those animall spirits which are from without sent in unto it to assist it in its owne worke , which if they did in the same measure and strength without decay flow to the facultie , it could never be tired in its owne operation . So the locomotive facultie , when the hand worketh , or the foote walketh , would never be wearied in it selfe , if those spirits which are requisite to strengthen it in its exercise did not lessen , and faile , and breath out in the motion . But now our lusts make us flesh all over , in them wee worke all de nostro of our owne ; It is as naturall to the heart to lust , as it is to the eye to see , and in this respect more too ; for though the Act of seeing bee the eyes alone , yet the eye stands in need of forraine assistance from the heart ( which is the forge and seminarie of spirits ) to continue the exercise of this Act : But the Heart is wholly within it selfe furnish'd with all the strength and principles of lusting , or if it were not , yet those spirits which the temptations of Satan or the world infuse to assist it , doe never faile nor waste away , but as waters drawne out of a fountaine , the faster they are cald in , the more plentifully they come . Thirdly , Originall sin is Indefatigable , never wearie of warring , of tempting , of raging , of intruding , of bringing forth , o●… polluting all we do , because it is unsatisfied , The eye is not satisfied with seeing nor the ●…are with hearing . It is of vast and infinite desires , and the more it is supplied with that in which it seeketh satisfaction , the more greedy it growes ; as naturall motions the longer they continue the swifter they are . A sinner if he should live for ever , would sin for ever , & never say it is enough . Every imagination , every Creature that is shap'd & form'd in the hart , every purpose , desire , motion , ebullition , is onely evill every Day , saith the text ; no period , no stint , Evill from the childhood , Ex quo excussus est ex vtero , from the time of breaking forth out of the wombe , as the learned observe from the propriety of the word . Evill comes out of the heart as sparkles do out of the fire , never cease rising while the fire continues . Notably is this insatiablenesse of lust expressed by the Prophet in two excellent similitudes . First , from Drunkennesse , which makes a man still more greedy , doth not extinguish but enflame the perverse desire ; none cal in for wine faster , then they which have had too much before . Secondly , from Hell and the grave , which have no stint nor measure . The Cloud which the Prophet shewed his servant , was no bigger at first then a hand ; after , it grew to cover all the Heavens , and the reason was , it rose out of a Sea : so the sin of man will continually grow and overflow all his life , and the reason is , it hath a Sea of lust continually to supply it . Therfore in the Scripture it is call'd an effusion , a rushing out , an aestus , like the foaming or boyling of the Sea , a strange excesse of ryot , unto which , saith the Apostle , wicked men runne : a Greedinesse , a covetous improvement of uncleanenesse , a burning of lust , a fulnesse of all mischiefe . Now from this insatiablenesse of lust must needs follow the indefatigablenesse of it too . When a thing is out of the place of its owne rest , it neuer leaves moving naturally till it have gotten to it ; therefore in as much as lust can never carry the hart to any thing which it may rest in , needs must it flutter about , & be alwayes in motion . If there were an infinite space of aire , the motion of a stone in that space ( if there were any motion ) must needs be infinite , because it would no where have a Center , or middle place to hold it ( for there can be no medium where there are no extremes . ) Desires are the wings upon which the soule moves , if there be stil things found to entice the desires , and none to satisfie them , no marvell if the soule be stil upon the wing , in perpetual agitation , like the wind which continually whirleth about , or the Rivers which never leave running into the Sea , because they never fill it . But it may be objected , that the Scripture makes mention of the wearinesse which sinne brings upon men , of that impotency of sinning which growes upon them . The Sodomites wearied themselves in their rage against Lot. So the Prophet saith of wicked men , that they weary themselves to commit iniquity . I answer , that these very places prove the indefatigablenesse of lust , in that it never gives over , even when the instruments thereof are ti●…'d . The Israelites were weary of gathering straw , but were the Task-masters weary of exacting it ? The members may be weary of serving their law , but is the law of the members weary of quickning or commanding them ? Nay , herein is seene the cruell tyranny of lust against us , that it never leaves drawing , enticing , heartning , supplying us for sinne , even when wee are quite wearied in the service of it . Thou wert wearied in thy way , yet saidst thou not , There is no hope . Thou never didst consider , I have thus long drudg'd in the service of sinne , and have found no fruit , received no such satisfaction as I promis'd my selfe ; and therefore why should I weary my selfe any longer ? Why should I labour for that which is no bread , and which satisfyeth not ? Thou never didst bethinke thy selfe of returning to the right way , but wentest on with wonted madnesse and rage still , though thou foundedst for certaine that there was no profit in thy evill way , that thou didst sow nothing but winde , and shouldst reape nothing but a whirlewinde . Baalams lust was too swift for his weary beast ; when the Asse was frighted , and durst goe no further , yet the Prophet was as unwearied as at the first . Lust is like a furious Rider , never weary of the way , though the poore beast which must serve the Riders turne may quickly bee worne out . Woe to him that lodeth himselfe with thicke clay , saith the Prophet , How long ? He may have enough to loade him , he can never have enough to weary him . He may lod●… his house , his memory , his bagges , his wits , his time , his conscience ; but he can never fill his Hell. He may quickly have enough to sinke him , but hee can never have enough to satisfie him : As a ship may be overladen with Gold or Silver even unto sinking , and yet have compasse and sides enough to hold ten times more : so the heart will quickly be loaded unto sinking , but never filld unto satiety . In one word , wee must in sinne distingvish betweene the Act , and the Concupiscence from whence that Act ariseth ; or in the faculties betweene the Life and the Lust of them , betweene their naturall strength and activitie , and their law of corruption . The livelinesse and strength of the faculties may quickly be wasted , and yet the lust strong still . Sinne in Act hath a concurrence of the powers of the soule , and services of the body , which in their motions may quickly langvish . But yet as the Philosophers say of the soule , though it may seeme tyr'd and spent , and waxen old , because the body in which it resides growes unfit for its service , yet the soule indeed itself doth not grow old , but if it had equall instruments would be as vigorous in the oldest man , as in the youngest : so we may say of sin , though the body may grow weary of adultery , or the mind weary of plodding mischiefe , or the thoughts weary of contriving deceit , yet concupisce●…is non senescit , Lust it selfe growes never old nor weary . Nay , as the water when it is stopt in its principall course , yet one way or other where it best may it will make a shift to finde a vent , and to discover it selfe : even so lust in the heart will one way or other , when the minde and faculties , the body and members are quite tyr'd out in the principall service , make a shift to breake forth into some easier vent . When the adultery in the heart hath worne out the body , and spur'd it so long in this uncleane race , that it now sinkes under the burden , and hath no more blood to lose , yet even then it will finde a vent , and such a man will have eyes full of adultery , a tongvefull of adultery , thoughts and speculations full of adultery , a memorie in the review of former lewdnesse full of adultery . The thiefe on the Crosse had as good a will to crucifie Christ , to naile him , and pierce him as any others , but hee was fast enough for doing this ; yet his malice will finde a vent into his tongve to revile and raile upon him . Balaams tongve could not execute the office to which hee was hir'd , yet it will have a vent , and shew it selfe in journeying , counselling , and consulting how the people might draw a curse upon themselves . As a dogge may have his stomack cram'd usque ad vomitum , and yet his appetite unsatisfied , for hee presently returnes to his vomit : so though a man may lode and weary himselfe in the acting of sinne , yet lust it selfe is never satisfied , and therefore never wearied . What a watch then should we keepe over our evill hearts , what paines should wee take by prayer and unweariednesse of spirit to suppresse this enemy ? If there were any time wherein the flesh did sit still and sleepe , wherein the water did not runne , and seeke for vent , wee might then haply slacken our care ; but since it is ever stirring in us , wee should bee ever stirring against it , and using all meanes to lessen and abate it : since the heart is unwearied in evill , we should not faint , nor be weary of well-doing . Since the heart is so abundant in evill , wee should abound likewise in every good work of the Lord , alwayes considering what advantage this labour will give us against the toyle of sinne : in lust a man wearieth himselfe and hath no hope , but here our labour is not in vaine in the Lord , wee shall reape if wee faint not ; and a little glory in heaven , nay a little comfort in earth ( though neither one nor other may be called little ) will be a most plentifull recompence , pressed downe and running over for any the greatest paines that can bee taken in this spirituall watch . Yee have need of patience , saith the Apostle , to goe through the will of God , to bee in a perpetuall combate and defiance with an enemy that will give no respite nor breathing time . The temptations of Satan , the solicitations of the world are not so many , nor heauie clogs to men in their race , as that to which they are fastned , this weight that presseth downe , this besieging sinne which is ever enticing , clamouring , haling , rebelling , intruding , with love , with strength , with law , with arguments , with importunities calling a man from his right way . From this consideration the Apostle immediately inferres this duty of patience , Lay aside every waight , saith the Apostle , and the sinne that doth so easily beset us , and runne with patience unto the race that is set before us . And we must not cast our eye alwayes to the clog which wee draw , that may much dis-hearten us ; but looke unto Iesus , the Author and finisher of our faith , hee that can carry us through all these difficulties , that gives us weapons , that teacheth our hands to warre , and our fingers to fight , that is our Captaine to leade us , and our second , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our fellow-Combatant ) that fighteth against sinne in us by his grace . Looke what hee did , what contradiction hee endured , lest yee bee wearied and faint in your minds ; Looke what he promiseth , a victory against our lusts , and a Crowne after our victory . Looke when he commeth , 't is yet but a little while ; The comming of the Lord draweth nigh , the Lord is at hand ; Call to him , he is within the voyce of thy prayer , hee will come to strengthen thee ; waite upon him , he is within the eye of thy Faith , he will come to reward thee . Looke upon the Cloud of witnesses , those that are now the Church of the first-borne , and have their Palmes in their hands ; they all went through the same combate , they were all beset with alike infirmities , they were all men of the same passions with us , let us bee men of the same patience with them . Now lastly , consider the Propagation of this sinne . Which may therefore well be called an old man , because it dies not , but passeth over from one generation to another ; A mans Actuall sinnes are personall , and therefore Intransient , they begin and end in himselfe ; but originall sinne is naturall , and therefore with the nature it passeth over from a man to his posteritie . It is an entaile that can never be cut of , it hath held from Adam and will so continue to the worlds end holding al men in an unavoidable service and villanage unto Satan the Prince of this world . In Humane Tenures if a man leave a personall estate to all his children indefinitely , without singling out and designing this portion to one and that to another , though it bee true to say that there is nothing in that estate which any one of the children can lay an entire clayme unto as his owne , but that the rest have joynt interest in it , ( for the children , though many in persons , are yet but one proprietarie in regard of right in the estate of their father , till there be a severance made ) yet notwithstanding a Partition may be legally procur'd , and there is a kinde of virtuall or fundamentall severance before , which was the ground of that which is afterwards reall and legall : But now in this wretched Inheritance of sin which Adam left to all his posterity , we are to note this mischiefe in the first place , that there is no virtuall partition , but it is left whole to every childe of Adam . All have it , and yet every one hath it all too . Soe that as Philosophers say of the Reasonable soule , That it is whole in the whole , and that it is whole in every part : so wee may say of originall concupiscence , It is Tota in Genere Humano , and Tota in quolibet homine . All in mankinde , and all in every particular man. There is no law of partition for one man to have to him in peculiar the lusts of the eye , another to him the lusts of the tongue , another to him the lusts of the eare , &c. but every man hath euery lust originally as full as all men together have it . Secondly , we are to note a great difference further between the Soule & sin in this regard ; though all the soule be in every member as wel as in the whole body , yet it is not in the same manner and excellency in the parts as in the whole . For it is in the whole to all the purposes of life , sense , and motion , but in the parts the whole Soule serves but for some speciall businesses . All the soule is in the eye , and all in the eare , but not in either to all purposes , for it sees onely in the eye , and it heares onely in the eare ; But originall sinne is all in every man , and it serves in every man to all purposes : Not in one man onely to commit adulterie , in another idolatry , in another murther , or the like , but in every man it serves to commit sinne against all the Law , to breake every one of Gods commandements . A whole thing may belong wholly unto two men in severall , by diverse wayes of propriety , or unto sundry purposes ; A house belongs wholly to the Landlord for the purpose of profit and revenew , and wholly to the tenant for the purpose of use and inhabitation ; but it seemes in ordinary reason impossible for the same thing to belong wholly to sundry men in regard of al purposes for which it serves . But such an ample propriety hath every man to originall sinne , that he holds it all , and to all purposes for which it serves . For though some sinnes there are which cannot by some men bee properly committed ( properly I say , because by way of provocation , or occasion , or approbation , or the like , one man may participate in the sinnes which another commits ) as a King cannot be 〈◊〉 to his superiors in governement , because he hath no superiors ; a lay man cannot commit the sinne●… of a Minister , an unmarried man the sinnes of a husband , &c. yet this disability ariseth out of the exigence of personall conditions , but no way out of the limitednesse or impotency of originall sinne , which in every man serves to all the purposes which can consist with that mans condition ; and as his condition alters , so is it likewise fruitfull unto new sinnes . And these are two great aggravations of this sinnefull inheritance That it comes whole unto every man ; and that every man hath it unto all the purposes for which it serves . Thirdly , it is to be observ'd that in originall sin ( as in all other ) there are two things , Deordination or sinfulnes , and Guilt or obligation unto punishment . And though the former of these be inseparable from nature in this life yet every man that beleeveth and repenteth hath the damnation thereof taken away , it shall not prove unto him mortall . But now this is the calamitie ; Though a man have the guilt of this sinne taken of from his person by the benefit of his owne faith , and the grace of Christ to him : yet still both the deordination , and the guilt passeth over unto his posteritie by derivation from him . For the former the case is most evident , what ever is borne of flesh is flesh , no man can bring a cleane thing out of an uncleane , an evill roote must bring forth evill branches , a bitter fountaine corrupt streames ; leaven will derive sowernesse into the whole masse , and the Fathers treason will staine the blood of all his posterity : And it is as certaine for the latter , that though guilt and punishment may bee remitted to the Father , yet from him it may be transmitted to his childe . Every parent is the chanell of death to his posterity . Totum gonu●… 〈◊〉 fecit Adam is damnationis traduce●… ; Adam did diffuse and propagate damnation unto all mankind . Neither is 〈◊〉 any wonder , or injustice that from a cursed roote should proceed branches fit for nothing but the fire . As a Iew that was circumcised brought forth an uncircumcised sonne , as cleane crne sowed comes up with chaffe and stubble , as the seed of a good Olive brings forth a wilde Olive : so is it with the best that are , their Graces concurre not to naturall generation , and therefore from them is nothing naturally propagated . For first the wiping off of Guilt while the fault abides is an Act of Grace and pardon ; now pardons are ever immediate from speciall favour , from direct grant , and therefore cannot runne in the bloud , nor come to a man in the vertue of his birth , or by derivation ; especially where the pardon runnes not in generall termes , but personally by way of priviledge and exemption , and that too upon certaine conditions , the performance and vertue whereof is intransient , and cannot availe any by way of imputation or redundancie . Secondly , though the personall Guilt be off from the man , yet the ground of that Guilt , the damnablenesse , or liablenesse to be imputed unto punishment is inseparable from sin ; though sin be not mortall de facto ▪ So as to bring damnation to the person justified , yet it never ceaseth to be mortall de merito , that is , to be damnable in it selfe , in regard of its owne nature and obliquity , though in event and execution the damnable vertue of sinne be prevented by faith which cures it , and by repentance which forsakes and cuts it off . For wee must observe that To merit damnation belongs to the nature of sinne , but to bring forth damnation ▪ belongs to the accomplishment and finishing of sinne , when it is suffered to grow to its measure , never interrupted , never prevented ; God hath patience toward sinners , and waiteth for their repentance , and doth not presently powre out all his wrath ; if in this interim men will bee perswaded in the day of their peace to accept of mercy offer'd , and to Breake of sinnes before the Epha be full , then their sinnes shall not end in Death . But if they neglect all Gods mercie , and goe on still , till there be no remedie , then sinne growes to a ripenesse , and will undoubtedly bring forth Death . Since therefore the nature of sinne passeth to posterity , even when the guilt thereof is remitted in the pa●…ent , needs must the guilt thereof passe too , till by grace it be done away . Fourthly , In originall sinne there is a twofold denomination or formalitie . It is both a Sinne , and a Punishment of sinne . For it is an absurd conceite of some men who make it an impossibility for the same thing to be both a sinne and a punishment . When a prodigall spends all his mony upon uncleannes , is not this mans poverty both his sin and his punishment ? When a drunkard brings diseases on his body , and drownes his reason , is not that mans impotencie and sottishnesse both his sin and his punishment ? Indeed sinne cannot rightly be cald an inflicted punishment , for God doth not put it into any man ; yet it no way implies contradiction , but rather abundantly magnifies the justice and wisedome of Almighty God , to say that he can order sinne to bee a scourge and punishment to it selfe : And so Saint Austen cals it , a penall vitiousnesse or corruption . So that in the derivation of this ●…in wee have unto us propagated the very wrath of God. It is like Aarons rod , on our part a branch that buddeth unto i●…iquitie , and on Gods part a Serpent that stingeth unto Death . So that Adam is a twofold cause of this sinne in his posterity . A meritorious cause , he did deserve it by prevarication as it was a punishment , & an efficient cause , he doth derive it by contagion as it is a sinne . And this is the wretchednesse of this sinne , that it is not onely a meanes to bring the wrath of God upon us , but is also some part and beginning of the wrath of God in us , and so is , as it were the earnest , and first fruits of damnation . Not as if it were by God infus'd into our nature ( for wee have it put into us no other way but by seminall contagion and propagation from Adam ) but God seeing man throw away and wast that original righteousnes which he at the first put into him , and appointing him to bee the head and fountaine of all mankind not only in nature but in foro-too , in regard of legall proceeding , with-held from him and his seed that Gift which was freely by him in the Creation bestowed , and willfully by Adam in the fall rei●…cted , and adjudg'd this miserie upon him , that hee should passe over to all his posterity the immediate fruit of his first prevarication , which was originall sinne , contracted by his owne default , and as it were issuing out of his willfull disobedience upon him , because they all were in him interessed as in their head and father in that first transgression . Thus have I at large opened those many great evils which this sinne hath in it , that life of concupiscence which the Apostle here speaketh of . I cannot say of it as the Romane Epitomizer of his Historie , I●… brevit abella totanteius imagi●…m amplex●… su●… , that in a small compasse I have comprized the whole Image of old Adam , but rather cleane contrary , In amplatabull non dimidiam eius imaginem amplexus sum . The halfe of this sinne hath not all this while beene described unto you . Now therefore to conclude this Argument ( wherein I have been the larger , both because of the necessarinesse of it , that we may know whither to rise in our humiliations for sinne , and because it is the principall s●…ope of the Apostle in the place , and serves most abundantly to shew our owne everlasting insufficiency for happinesse in our selves ) we see by these things which have been discovered in this sin , at what defiance we ought to stand with the doctrine of those men , first , who mince and qualifie , and extenuate this sinne as the Papists doe , making it the a smallest of all sinnes ▪ b not deserving any more of Gods wrath , then onely a want of his beatificall presen●…e , and that too without any paine or sorrow of minde , which might be apt to grow from the apprehension of so great a losse , nay not onely denying it after Baptisme to bee a sinne , but onely the seed of sinne , an evill disease , langvor , tyranny , and impotency of nature : but that even in the wicked themselves c concupiscence is rather imputed for sinne , then is really and formally sinne , d notwithstanding it be forbidden in the Commandement ; and upon these presumptions e reviling the doctrine of the Reformed Divines , for exaggerating this sinne , as that which overspreadeth in its beeing all our nature , and in its working all our lives . Secondly , of those who heretofore , and even now deny any sinfulnesse either in the privation of the Image of God , or in the concupiscence and deordination of our nature . It was the doctrine of the Pelagians in the primitive times , that f mans nature was not corrupted by the fall of Adam , that his sinne g was not any ground to his posterity either of death , or of the merit of death , that h sinne comes from Adam by imitation , not by propagation . That i Baptisme doth not serve in Infants for remission of sinne , but onely for adoption and admission into Heaven ; that as k Christs righteousnesse doth not profit those which beleeve not , so Adams sinne doth not prejudice , nor injure those that actually sinne not . l That as a righteous man doth not beget a righteous Childe , so neither doth a sinner beget a Childe guilty of sinne . That m all sinne is voluntary , and therefore not naturall . That n Marriage is Gods ordinance , and therefore no instrument of transmitting sinne . That o concupiscence being the punishment of sinne cannot bee a sinne likewise . p These and the like Antitheses unto Orthodox Doctrine did the Pelagians of old maintaine . And ( as it is the policy of Satan to keepe alive those heresies which may seeme to have most reliefe from proud and corrupted reason , and doe principally tend to keepe men from that due humiliation , and through-conviction of sinne , which should drive them to Christ , and magnifie the riches of Christs Grace to them ) there are not wanting at this day a a broode of sinfull men , who notwithstanding the evidence of Scripture , and the consent of all Antiquitie , doe in this Point concurre with those wicked Heretikes , and deny the originall corruption of our nature to bee any sinne at all , but to be the work of Gods owne hands in Paradise ; nay deny further the very imputation of Adams sinne to any of his posterity for sinne . And now because in this point they doe expressely contradict not onely the b Doctrine of holy Scriptures , the c foundation of Orthodox Faith , the d consent of Ancient Doctors , and the e Rule of the Catholike Church , but in no lesse then foure or five particulars doe manifestly oppose the doctrine of the Church of England in this Point most evidently delivered in f one article ; for the Article saith , Man is Gone from originall righteousnesse ; they say , Man did not goe away from it , but God snatched it away from man : the Article saith , that by Originall sinne Man is enclined unto evill , and calleth it by the name of concupiscence and lust , they say , that Originall sinne is onely the privation of righteousnes , and that concupiscence is a concreated and originall condition of nature : the Article saith , that the flesh lusteth alwayes contrary to the spirit , they say in expresse termes , that this is false , and that the flesh when it lusteth indeed doth lust against nothing but the spirit , and that the Apostle in that place meant onely the Galatians , and not all spirituall or regenerate men : the Article saith , that this lust deserveth Gods wrath and condemnation ; they say , that it doth not deserve the hatred of God : and lastly , the Article saith , that the Apostle doth confesse that concupiscence and lust hath of it selfe the nature of sinne ; they say , that it is not properly either a sinne , or a punishment of sinne , but onely the condition of nature : in all these respects it will be needfull to lay downe the truth of this great Point , and to vindicate it from the proud disputes of such bold Innovators . And first let us see by what steps and gradations the Adversaries of this so fundamentall a doctrine ( which as g Saint Austin saith is none of those in quibus optimi fidei Catholicae defensores salvâ fidei compage inter se aliquando 〈◊〉 consonant , wherein Orthodox Doctors may differ and abound in their owne sense ) doe proceed to denie the sinfulnesse of that which all Ages of the Church have called Sinne. First they say , That the a Sinne of Adam is not any way the sinne of his posterity , that it is against the nature of sinne , against the goodnesse , wisedome , and truth of God , against the rule of Equitie and Iustice , that Infants who are Innocent in themselves , should bee accounted Nocent iu another ; therein taking away Baptisme for remission of sinnes from Infants , who being not borne with guilt of Adams sinne stand yet in no neede of any purgation . Secondly , they say that though b Adams sinne may be thus farre said to be unto posterity imputed ; as that by reason of it they become obnoxious unto Death , ( namely to an eternall dissolution of body and soule without any reunion , and an eternall losse of the divine vision , without any paine of sense ) yet that death which to Adam in his person was a punishment , is not so to his posteritie , but onely the condition of their nature . Thirdly , they say that c that which is called originall sinne is nothing else at all , but onely the privation of originall righteousnesse ; and that concupiscence was 〈◊〉 contracted , and brought upon nature by sinne , but was originally in our nature , suspended indeede by the presence , but actuated by the losse of that righteousnesse . Fourthly , they say , d That that Privation was not by man contracted , but by God inflicted as a punishment upon Adam from whom it comes , but onely as a condition of nature unto us ; that man in his fall and prevarication did not Throw away or actually shake off the Image of God , but God pull'd it away from him ; which if God had not done , it would have remained with him , notwithstanding the sinne of the first fall . Fifthly , they say , e That in as much as the privation of originall righteousnesse was a punishment by God upon Adam justly inflicted , and by Adam unto us naturally and unavoidably propagated , It is not therefore to be esteem'd any sinne at all , neither for it can God justly condemne any man ; nor is it to be esteem'd a punishment of sinne in us , though it were in Adam , because in us there is no sinne going before it of which it may bee accounted the punishment , as there was in Adam , but onely the condition of our present nature . Lastly , they say that Adam being by God deprived of originall righteousnesse , ( which is the facultie and fountaine of all obedience ) and being now constituted under the deserved curse , f all the debt of legall obedience , wherein he and his posteritie in him were unto God obliged , did immediately cease ; so that whatsoever outrages should after that have beene by Adam or any of his children committed they would not have beene sinnes , or transgressions , nor involv'd the Authors of them in the guilt of iust damnation . That which unto us reviveth sin , is the new covenant ; because therein is given unto the law new strength to command , and unto us new strength to obey , both which were evacuated in the fall of Adam . Vpon which premises it doth most evidently follow ; that unlesse God in Christ had made a covenant of grace with us anew , no man should ever have beene properly and penally damned but onely Adam ; and he too , with no other then the losse of Gods presence : ( For ●… Hell and torments are not the revenge of Legall , but of Evangelicall disobedience ) not for any actuall sinnes , for there would have beene none , because the exaction of the Law would have ceased ; and where there is no Law , there is no transgression ; not for the want of righteousnesse , because that was in Adam himselfe but a punishment , and in his posteritie neither a sinne , nor a punishment , but onely a condition of nature ; not for habituall concupiscence , because though it be a h disease and an infirmitie , yet it is no sinne , both because the being of it is connaturall and necessary , and the operations of it inevitable and unpreventable for want of that bridle of supernaturall righteousnesse which was appointed to keepe it in . Lastly , not for Adams sinne imputed , because being committed by another mans will , it could bee no mans sinne but his that committed it . So that now upon these premises we are to invert the Apostles words , By one man , namely by Adam , sinne entered into the world , upon all his posterity , and death by sinne ; By one man , namely by Christ ( tanquam per causam sine quâ non ) sinne returned into the world upon all Adams posteritie , and with sinne , the worst of all deaths , namely hellish torments , which without him should not haue beene at all . O how are wee bound to prayse God , and recount with all honour the memorie of those Worthies who compiled Our Articles , which serue as a hedge to keepe out this impious and mortiferous doctrine ( as i Fulgentius cals it ) from the Church of England , and suffers not Pelagius to returne into his owne country . There are but three maine arguments that I can meet with to colour this heresie , and two of them were the Pelagians of old . First , k that which is naturall and by consequence necessarie and unavoidable cannot be sinne ; l Originall sinne is naturall , necessarie , and unavoidable ; therefore it is no sin . Secondly , that m which is not voluntarie cannot be sinfull ; n Originall sinne is not voluntarie ; therefore not sinfull . Thirdly , no o sinne is immediatly caused by God ; but originall sinne , being the privation of originall righteousnesse is from God immediately , who pull'd away Adams righteousnesse from him ; Therfore it is no sinne . For the more distinct understanding the whole truth , and answering these supposed strong reasons , give me leave to premise these observations by way of Hypothesis . First , there are Two things in originall sinne , The privation of righteousnesse and the corruption of nature ; for since originall sinne is the roote of actuall , and in actuall sinnes there are both the omission of the good which we ought to exercise , and positive contuma●…ies against the Law of God , therefore a vis formatrix , something answerable to both these must needs be found in originall sinne . This positive corruption ( for in the other all agree that it is originall sinne ) is that which the p Scripture cals fl●…sh , and members , and law , and lusts , and bodie , and Saint q Austin , vitiousnesse , inobedience or inordinatenesse , and a morbid affection : Consonant whereunto is the r Article of our Church , affirming , that man by originall sinne is farre gone from righteousnesse , which is the privation ; secondly that thereby he is of his owne nature enclined unto evill , which is the pravitie or corruption : and this is the doctrine of s many learned papists . Secondly , the Law being t perfect and spirituall searcheth the most intimate corners of the soule , and reduceth under a law the very rootes and principles of all humane operations : And therefore in a●… much as u well being is the ground of well working , and that the Tree must be good before the fruite , therefore wee conclude , that the Law is not onely the Rule of our workes , but of our strength , not of our life only but of our nature , which being at first deliver'd into our hands entire and pure , cannot become degenerate , without the offence of those who did first betray so great a trust committed unto them . x Thou shalt loue the Lord thy God , Ex●…ni vald●… tuo , with all thy might , saith the Law ; it doth not only require us to love , but to have mindes furnish'd with all strength to love God , so that there may be life and vigo●… in our obedience and love of him . The Law requires no more love then strength , therefore if it did not of us require strength to love , but onely suppose it , it could require no love neither , for the y Apostle tels us that by nature we are without strength . So that if the meaning of the Law be onely this , Thou shalt love the Lord thy God with all the strength which thou hast ; and not this , Thou shalt love him with all the strength that I require thee 〈◊〉 have , and that I at first gave thee ( so that the strength and faculty , as well as the love and duty may c●…dere sub pr●…cepto , fall under the command ) the meaning of the Law would amount but to this , Thou shalt not , or needest not to love the Lord thy God at all , because thou hast no strength so to doe , and art not to be blamed for having none . Thirdly , it is not the being voluntary or involunt●… that doth make a thing sinfull or not sinfull , but being opposite to the Rule , which requires complete strength to serve God withall ; Now all a mans strength is not in his will , the understanding , affections , and bodie have their strength , which failing , though the will bee never so prompt , yet the worke is not done with that perfection which the Law requires : yet withall wee are to note in this point two things . First , That a originall sinne is , ●…do , voluntarie too , because brought in by that will which was originally ours , for this is a true rule in divinity , b Voluntas capitis totius naturae voluntas reputatur , that Adams will was the will of all mankind , and therfore this sinne being voluntarie in him , and hereditarie unto us , is esteemed in some sort voluntary unto us too . Secondly , that a thing may be voluntarie two wayes , First , efficienter , when the will doth positively concurre to the thing which is done ; c Secondly , Deficienter , when the will is in fault for the thing which is done , though it were not done by it selfe . For wee must note , that all other d faculties were at first appointed to be subject to the will , & were not to move but upon her allowance , and conduct , and therefore when lust doth prevent the consent and command of the will , it is then manifest that the will is wanting to her office ; for to her it belongs to suppresse all contumacie , and to forbid the doing of any illegall thing . And in this sense I understand that frequent speech of Saint e Austen , That sinne is not sin except it be voluntarie , that is , sinne might altogether be prevented , if the will it selfe had its primitive strength , and were able to exercise uprightly that office of government and moderation over the whole man which at first it was appointed unto . Which thing the same f Father divinely hath expressed in his confessions ; What a monstrous thing is this , saith he , that the minde should command the body and be obeyed , and that it should command it selfe , and bee resisted ? His answer is , The will is not a totall will , and therefore the command is not a totall command , g for if the will were so throughlie an enemie to lust as it ought to be , it would not be quiet till it had dis-throned it . These things being premised , wee conclude That as our nature is universally vitiated and defil'd by Adam , so that pollution which from him wee derive is not onely the languor of nature , the condition and calamitie of mankinde , the wombe , seed , fomenter , formative vertue of other sins , but is it self truly and properly sin , or to speak in the phrase of the Church of England , hath of it selfe the nature of sin ▪ First , where there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , transgression there is sin ; in this sin there is more , for there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ rebellion , and antipathie against the whole Law ; therefore concupiscence is sin . Secondly , That which inferres death , and makes men naturally children of wrath , is sinne ; but lust , and fleshly concupiscence reviving , bringeth death , and wrath ; therefore it is sinne . Thirdly , where there is an excesse of sinne that thing must needs be sinfull ; but concupiscence by the commandement is exceeding sinfull , ergo . Fourthly , that which is hatefull is evill and sinfull ( for God made all things beautifull and good , and therefore very lovely ) but concupiscence is hatefull , what I hate , that I do . Fifthly , that which quickneth to all mischiefe , and indisposeth to all good must needs be sinfull , as shee that tempteth and solliciteth to adulterie may justly be esteem'd a harlot ; but concupiscence tempteth draweth , enticeth , begetteth , conceiveth , indisposeth to good , and provoketh to evill ; therefore it is sinne . Sixthly , that which is hellish and divelish must needs be sinnefull , for that is an argument in the Scripture to prove a thing to be exceeding evil ; but concupiscence is even the Hell of our nature , and lusts are divelish ; Therefore they are sinfull too . Nemo se palpet , saith Saint Austen , desus Satanas est , de Deo beatus , Let no man sooth or flatter himselfe , his happinesse is from God , for of himselfe he is altogether diuelish . Seventhly , that which was with Christ crucified is sinne , for hee bore our sinne is his body upon the tree ; but our flesh and concupiscence was with Christ crucified , They that are Christs have crucified the fl●…sh with the affections and lusts ; Therefore it is sin . Lastly , that which is washed away in Baptisme is sinne , for Baptisme is for remission of sinnes ; but concupiscence and the body of sinne is done away in Baptisme ; Therefore it is sinne . And this is the frequent argument of the ancient Doctors against the Pelagians to prove that infants had sinne in their nature , because they were baptized unto the remission of sinnes . To give some answer then to those pretended reasons . To the first wee confesse that nothing can bee toto genere Necessarie , and yet sinfull : neither is originall sinne in that sort necessary to the nature in it selfe , though to the nature in persons proceeding from Adam it be necessarie . For Adam had free will , and wee in him , to have kept that originall righteousnesse in which wee were created , and what was to him sinfull , was to us likewise , because wee all were one in him . Wee are then to distingvish of naturall and necessarie , for it is either primitive and created , or consequent , and contracted necessity ; the former would indeed void sin because God doth never first make things impossible , and then command them ; but the latter growing out of mans owne will originally , must not therefore nullifie the Law of God , because it disableth the power of man , for that were to make man the Lord of the Law. To the second three things are to be answer'd . First , The sinfulnesse of a thing is grounded on its disproportion to the Law of God , not to the will of man. Now Gods Law sets bounds , and moderates the operations of all other powers and parts , as well as of the wil. And therfore the Apostle complaines of his sinfull concupiscence , even when his wil was in a readines to desire the good , and refuse the evill . Ro. 7. 18. Secondly , no evil lust riseth or stirreth , though it prevent the consent of the will , but the wil may be esteemed faultie , not in this that it consented unto it , but in this , that it did not , as it ought to have done , hinder and suppresse it . For the stirrings of lust before the will , is their usurpation , and inordinatenesse , not their nature , which therefore the will according to that primitive soveraignty which in mans nature shee had ought to rectifie , and order againe . Thirdly , originall sin , though to persons it be not , yet to the nature it was voluntarie , and to the persons in Adam as in their common Father , for with them otherwise then in him no covenant could be made , and even in humane lawes the Acts of parents can circumscribe their children . To the third , wee utterly deny that God did take away originall righteousnesse from man , but he * Threw it away himselfe ; God indeed with-holds it , and doth not obtrude againe that upon us which wee rejected before , but he did not snatch it away , but man in sinning did nullifie it to himselfe . For what was righteousnesse in Adam but a perfect and universall rectitude , whereby the whole man was sweetly order'd by Gods law , and within himselfe ; now Adams sinne having so many evils in it as it had , pride , ambition , ingratitude , robberie , luxurie , idolatry , murther , and the like , needs must that sinne spoile that originall righteousnesse which was and ought to bee universall . Secondly , wee grant that originall sinne is not onely a fault , but a punishment too ; but that the one of these should destroy the other b wee utterly denie ; for which purpose wee may note , that a punishment may be either by God inflicted in its whole being , or by man in the substance of the thing contracted , and by God in the penall relation which it carries ordered . It is true , no punishment from God inflicted upon man can bee in the substance of the thing sinfull , but that which man brings upon himselfe as a sinne Gods wisedome may order to be a punishment too . When a prodigall spends his whole estate upon uncleannesse , is not his povertie both a sinne and a punishment ? when a drunkard or adulterer brings diseases upon his bodie , and drownes his reason , is not that impotencie and sottishnesse ▪ both sinne and punishment ? did not God punish Pharaoh with hardnesse of heart , and the gentiles with vile affections ? and yet these were sinnes as well as punishments . To expedite this point in one word as I conceive of it . Two things are in this sinne , Privation of Gods Image , and lust or habituall concupiscence . The privation is , in regard of the first losse of righteousnesse , from Adam alone , by his voluntarie depraving of the humane nature , and excussion of the image of God ; but in regard of the Continuance of it , so deficienter , Gods justice and wisedome hath a hand in it , who as he is the most just avenger of his owne wrongs and the most free disposer of his owne gifts , so hath hee in both respects been pleased to whith-hold his image formerly rejected , and not to obtrude upon ingratefull and unworthy men so pretious an endowment , of which the former contempt and indignitie had justly made them ever after destitute . Concupiscence wee may conceive both as a disorder , and as a penaltie . Consider it as a punishment , and so though it bee not by God effected in nature , ( for he tempteth no man , much lesse doth hee corrupt any ) yet is it subject to his wisedome and ordination , who after he had been by Adam forsaken , did then forsake him likewise , and give him up into the hand of his owne counsell , leaving him to transmit upon others that seminarie of uncleannesse , which himselfe had contracted . Consider it as a vice , and so wee say that lust , or flesh doth not belong to the parts as such or such parts , but is the disease of the whole nature , either part whereof though it doe not equally descend from Adam , yet may hee justly bee esteem'd the Father and Fountaine of the whole nature , because though generation doe not make all the materials and parts of nature , yet doth it worke to the uniting of them , and constituting of the whole by them . So then naturall corruption is from Ad●…m alone meritoriously by reason of his first prevarication ; from Adam by our parents seminally , and by generation and contagion ; but under favour I conceive that it is not from the body in the soule , but equally and universally from the whole nature as a guilty , forsaken , and accursed nature , by some secret and ineffable resultancie therefrom , under those relations of Guilt and cursednesse . This with submission to the learned I conceive in that great question touching the penalenesse , and traduction of originall concupiscence , reserving to others their libertie in such things , wherein a latitude of opinions may consist with the unitie of faith and love . But to returne to those things which are more for practice . This doctrine of originall sinne doth direct us in our * humiliations for sinne , shewes us whither wee should rise in judging and condemning our selves , even as high as our fleshly lusts , and corrupt nature . Let not any man say , saith S. Iames , that he was tempted of God ; I shall goe further , Let not any man say of himselfe by way of excuse , extenuation , or exoneration of himselfe , I was tempted of Satan , or of the World ; and who can be too hard for such enemies , who can withstand such strong solicitations ; ** Let not any man resolve his sinnes into any other originall then his owne lusts . Our perdition is totally of our selves , wee are assaulted by many enemies , but it is one onely that over commeth us , even our owne flesh . Saint Paul could truly say , * It was no more I that sinned ; but did he charge his sinnes therefore upon Satan , or upon the World ? No , though it was not he , yet it was something that did belong unto him , an inmate , a bosome enemie , even sinne that dwelt within him . It is said , that Satan provoked David to number the people , and yet Davids heart smote himselfe , and did not charge Satan with the sinne , because it was the lust of his owne heart that let in and gave way to Satans temptation . If there were the same minde in us as in Christ , that Satan could finde no more in us to mingle his temptations with all , then hee did in him , they would be equally successeles●…e ; but this is his greatest advantage , that he hath our evill nature to helpe him , and hold intelligence with him . And therefore wee must rise as high as that in our humiliations for sinne : For that will keepe us ever humble , because concupiscence will be ever sti●…ring in 〈◊〉 : and it will make us throughly humble , because thereby sinne is made altogether our owne , when wee attribute it not to casualties , or accidentall miscarriages , but to our nature ; as David did , In sinne was I shaped , and in iniquitie did my mother conceive me . It was not any accident , or externall temptation which was the roote and ground of these my sinnes , but I was a transgressour from the wombe , I had the seedes of adultery and murder sowne in my very nature , and from thence did they breake forth in my life . When men shall consider , that in their whole frame there is an universall ineptitude and indisposition to any good , and as large a forwardnesse unto all evill , that all their principles are vitiated , and their faculties out of joynt , that they are in the wombe as Cockatrice egges , and in the conception a seed of ●…pers ▪ more odious in the pure eyes of God , then Toads or Serpents are in ours , this will keepe men in more caution against sinne , and in more humiliation for it . Lastly , from the consideration of this sinne we should be exhorted unto these needfull duties : First , to much i●…alousie against our selves , not to trust any of our faculties alone , nor to be too confident upon presumptions , or experiences of our owne strength . ●…ob would not trust his eies without a covenant , nor David his mouth without a bridle ; so strangely and unexpectedly will nature breake out if it feele it selfe a little loose , as may cost a man many a cry and teare to set himselfe right againe . Though a Lyon seeme never so tame , though the Sea seeme never so calme , give them no passage , keepe on the chaine , look still to the Bulwarkes , for there is a rage in them which cannot be tamed . Venture not on any temptation , bee not confident of any grace received so as to slacken your wonted zeale , count not your selves to have apprehended any thing , forget that which is behinde , presse forward to the price that is before you ; and ever suspect the treacherie and tergiversation of your owne hearts . Ioseph flung out , and would not trust himselfe in the company of his mistresse , He hearkened not to her to lye by her , or to bee with her , company might easily have kindled concupiscence , a little of Satans blowing might have carried the fire from one sticke unto another . David would have no wicked thing in his house , nor in his sight ; sinne is a plague , hee knew how full of ill humours , and seeds of alike evill , his heart was ; how apt to catch every infection that came neere it , and therefore he tooke care to decline the very objects and examples of sinne . God would not suffer any people , or monuments of Idolaters to bee spared , lest they should prove temptations and snares to his owne people ; and their hearts should runne after the like sinnes . Keepe thine heart , saith Salomon , with al●… diligence , never let thine eye bee off from it , hide the word , and the spirit alwayes in it , to watch it , for there is an adulterer ever at hand to steale it away . Therefore the Lord would have the Israelites binde Ribbands upon their Fringes , and the Law on the Posts of their dores , that by those visible remembrancers their mindes might be taken off from other vanities , and the obedience of the Law more reviv'd within them . And Salomon alluding to that custome shewes the vse and the fruites of it ▪ Bind them , saith he , continually upon thine heart , and tye them about thy necke , make the Law of God thy continuall ornament ; when thou goest it shall leade thee , when thou sleepest it shall keepe thee , when thou awakest it shall talke with thee ; in all thy wayes and conditions it shall be thy safegard , thy companion , and thy comfort . Secondly , To warre and contention against so strong and so close an enemie . Our flesh is our Esau , our elder brother , and we must ever be wrestling with it . The flesh and the spirit are contraries , one will ever be on the prevailing side : and the flesh is never weary nor out of work to improve its owne part , therefore the spirit must bee as studious and importunate for the Kingdome of Christ. But you will say ▪ To what end serves any such combate ? it is impossible to vanquish , or to ouercome lust . The Divell may bee put to flight , there is hope in a conflict with him , but lust may be exasperated by contention , it cannot bee shaken of . To this I answer in the generall first , that it is our dutie to fight with sinne , and it is Christs office and promise to overcome it , Wee must performe that which hee requireth of us , and trust him with that which hee promiseth unto us . Besides , by this meanes the bodie of sinne is first weakened , though not quite destroi'd . For as in the Leviticall Law when a spreading leprosie was in a house , the walls were first scraped round about , the dust throwne out , new stones and new morter put to the old materials , and then last of all the house upon the uncureablenesse of it was broken quite downe , and dissolved : so in our present leprous and corrupted condition , wee are to deface , to weaken , to scrape of what wee can of the body of sinne , and leave the rest for God to doe when hee shall be pleased to dissolve us . Secondly , It is by this meanes captivated likewise , though like the Gibeonites , and the Moabitish maides it bee not slaine , yet it is kept under and subdued . Thirdly , however , by this meanes it is discover'd and it is a good part of warre to know the latitude of an enemies strength , to prie into his stratagems and contrivances . For the knowledge of sinne will make us more earnest in mourning for it , more importunate in our prayers against it , more humble in our consessions of it , more unquiet till wee be acquitted by the blood of Christ and his spirit from it , more urgent to lay hold upon the victories and promises of Christ against it . This is the sum of all , and a most sufficient encouragement . The grace of Christ in us will weaken much , the grace and favour of Christ unto vs will forgive the rest , and the power of Christ at the last will annihilate all . Thirdly , To patience and constancy in this spirituall combate . Wee are beset , and compassed about with our corruptions , the sinne hangs on with much pertinacy , and will not be shaken of , therefore there is neede of patience to runne the race that is set before us , to doe the whole will of God , to hale perpetually our clog after us , to pull on and drive forward a backsliding and a revolting heart , to thrust still before us a swarme of thoughts and affections through so many turnings and temptations as they shall meet withall . When the spies returned from the holy Land , they disheartned the people , because they had seen giants the sonnes of A●…ak : so when the spirit of man considers , I am to enter upon a combate that admits no treatie of peace , or respite , with an old man ▪ full of wisedome , furnished with a whole Armorie of weapons , and with all the succors and contributions which principalities , and powers , and spirituall wickednesses can bring in , an enemie full of desperate rebellion and unwearied rage against the Kingdome of Christ in ●…e : and I find by daylie experience what foiles he gives me , what captivitie he holds me under , how unable I am to hold conflict with but some one of his Lusts , how unfurnish'd with such generall strength as is requisite to meet so potent an adversary ; in this case a man will bee very apt to faint and bee wearied in his striving against sinne . And therefore to encourage and quicken us unto patience wee must not seeke our selves in our selves , nor fix upon the measure and proportion of our former graces , but runne to our faith and hold fast our confidence , which will make us hope above hope , and bee strong when wee are weake : Wee must looke unto Iesus , and consider first , his grace which is sufficient for us , Secondly , his power , which hath already begunne faith and a good worke in us , Thirdly , his promise which is to finish ▪ it for us , Fourthly , his compassion and assistance , he is our second , ready to come in in any danger and undertake the quarrell , Fifthly , his example , he passed through alike contradiction of sinners , as wee doe of lusts , Sixthly , his neerenesse , he is at the dore , it is yet but a little while , and he that shall come will come and will not tarry . Seventhly , his Glory which is in our quarrell engaged , and in our weakenesse perfected . Eighthly , his reward which hee brings with him , it is for an eternall weight of glory , that wee wrestle , Ninthly ▪ his faithfulnesse to all that Clowd of witnesses , those armies of Saints ▪ whome he hath carried through the same way of combates and temptations before us , and whose warfare is now accomplished . Lastly , his performances already . First , he maketh the combate every day easier then before , our Inner man growes day by day , the house of David is stronger and stronger , and the house of Saul weaker and weaker . And Secondly , as in all other afflictions , so in this especially hee giveth unto us a peaceable fruit of righteousnesse after wee have beene exercised in it . But you will say these are good encouragements to him that knowes How to do this worke ; but how shall I that am Ignorant , and impotent know how to suppresse and keepe downe so strong an enemie with any patience or constancy that all this workes in me ? To this I answere , first consider wherein mainely the strength of lust lies , and then applie your preventions and oppositions accordingly . The strength of lust is in these particulars . First , it 's wisdome and cunning craftinesse , whereby it lies in waite , and is upon the catch of every advantage to set forward its owne ends . Secondly , it's suggestions , perswasions , titillations , treaties , flatteries , dalliances with the soule , which like the smiles of a harlot entice , and allure the heart to condescend to some experience and practice with it : Thus Evah being deceived fell into the transgression . For the suggestion quickly begets delight , and delight as easily growes into consent , and when the Will like the Master-Fort is taken , the inferiour members 〈◊〉 no longer stand out . Thirdly , its promises and presumptions , its threatnings and affrightments : for Hopes and fear as are the edges of temptation . Lust seldome or never prevailes , till it have begotten some expectation of fruit in it , till it can propose some wages and pleasures of iniquitie , some peace and immunitie against dangers or judgements denounced , wherewith men may flatter themselves : some unprofitablenesse , toyle , and inconvenience in a contrary strictnesse . Lust deales with the soule , as Iael with Sisera , first , it calls a man in , gives him milke and butter , cove●…s him with a mantle , and casts him into a quiet and secure sleepe , and then after brings out the naile and hammer to fasten him unto death ; and yet all this while a man saith not within himselfe , What have I done , there is no hope , after all this my wearinesse , in the tent of Iael , in the promises of lust , but like the Mother of Sisera cherisheth vast expectations , and returneth answers of spoyles and purchases to himselfe . We will 〈◊〉 Incense to the Queene of Heaven , say the people to ●…my ; we have not onely great and publike examples , 〈◊〉 Fathers , our Kings , our Princes , our Cities , but great Rewards to encourage us thereunto , for then had wee ple●…y of victuals , and w●…re well and saw no evill . I will go after my Lovers that give me my bread and my water , my wool and my flax , mine oyle and my drinke ; neither did shee ever returne to her first husband , till shee found by evident experience that it was then better with her then amongst her idoles . So that which made that hypocriticall people weary of the wayes and worship of God , was the unprofitablenesse which they conceiv'd to be in his service , and the unequalnesse of his wayes : whereas indeed the fault was in their owne unsincerity and evill ends . For the Word of the Lord doth good to those that walke vprightly , as the Prophet speakes . Fourthly , its Lawes and Edicts , whereby it setteth the members aworke , and publisheth its owne will ; and that either under the shew of reason ( for sinne hath certaine Maximes , and principles of corrupted reason , which it takes for indubitable and secure , wherewith to countenance its tyrannicall commands ) or else under the shape of Emoluments and Exigences , and Inevitablenesse , which may serve to warrant those commands that are otherwise destitute even of the colour of reason . Like that device of Caiaphas , when they knew not how to accuse Christ , or charge him with any face of capitall crimes , yet hee had found out a way that though there were no personall reasons , nor iust grounds to proceede upon , yet admitting and confessing the innocencie of the person of Christ , the Expedience notwithstanding and Exigencie of state so requiring it , fitter it was for one innocent person to perish , and thereby the safety of the common wealth , which depended upon their homage to the Romanes , to be secur'd , then by the preservation of one man to have the welfare of the whole people lie at hazard , and exposed to the fea●…es , and jealousies , and displeasures of the Romans , who by publike fame were very suspicious of an universall prince which was to arise out of Iudea , and none so likely to be the man , as he who could raise dead men out of their graves , and so be never destitute of armies to helpe him : so though there was no ●…quum est , yet there was an exp●…dit , though no reason or iustice , yet there was Exigence and Expediencie why hee ought to die , though not as a malefactor to satisfie for his owne offence ▪ yet as a sacrifice to expiate , and to prevent those evils of state which the fame of his mighty workes might have occasion'd . And thus doth sinne deale with men , sometimes by the helpe of corrupt reason , and counterfeite maxi ne●… it makes the sinnes which are commanded seeme warrantable and equall ; sometimes , where the things are apparantly evill , and cannot bee iustified , yet by pretence of some present exigencies it makes them seeme necessary and ●…avoydable . Fifthly Its violence and importuni●…e , for sinne is so wilfull that as he once answered the Persian king , when it cannot finde a law to warrant that which it requires , yet it will make a law to command what it will : and it will beset and pursue , and importune the soule , and take no answere . Balaams ambition was sufficiently nonplusd by the severall answeres and parables which God put into his mouth , and yet still it pursues him , and will put him upon all experiments , make him try the utmost of his divelish wit to curse Gods people , and promote himselfe . Io●…h his fretfulnesse had beene once put to silence , and could reply nothing when God charged him , yet upon a second occasion it gathers strength , and becomes more headstrong , even to dispute with God , and to charge him foolishly . Dalilah we know was an Allegorie or type of lust , and wee know how violent and urgent she was with Sampson ▪ till she grieved and vexed his soule with her dayly importunities . Sixtly , its provisions . those subsidiary a●…des and materials of lust which it fetcheth from abroad , those things of the world , with which the heart committeth adulterie ; for the World is the Armorie and store-house of lust . Lastly its instruments , which willingly execute the will of sinne , and yeelde themselves up as weapons in the warre : In these things principally doth the strength of lust consist . Having thus discovered wherein the strength of lust lies , set your selves against it in these particulars thereof . First , for the wisedome and deceite of lust : First set up a spirituall wisedome , which may discover and defeate the projects of the flesh ; Christs teaching is the onely way to put off the old man , and to be renewed in the spirit of the minde . Secondly , mutuall exhortation is a great helpe against the deceitfulnesse of sinne , Exho●…t one another while it is called to day , l●…st any of you be hardned by the deceitfulnesse of sinne . Silence is the best advantage an Enemie can have , when one doth not warne nor give notice to another . If a Cheate or cunning Spie should come to a place , and apply himselfe with severall ins●…nuations unto severall persons , for the better managing his purposes , and sifting out those discoveries which he is to make , the best way to disclose the plots and mischiefes of such an Enemie would be to conferre , and compare his severall passages and discourses together ; so Christians mutuall communicating of the experiments , temptations , conflicts , victories which they have had in themselves to one another , is a sure way to discover and prevent the deceit of lust . Rahabs hiding and concealing the spies did much advance their project against Iericho ; and so the keeping of the divels counsell , and stifling his temptations , and the deceits of lust , is one of the greatest advantages they can have . Thirdly , receive the Truth with love , for lies and delusions are the doome of those men who receive not the love of the truth , that they might be saved . Secondly , for the perswasions and suggestions of lust , entertaine no Treatie , have no commerce with it , be not in its company alone , let it not draw thee away , sit not in counsell with it . Qui deliberant desciverunt , if it prevaile to get our eare ▪ and make us listen unto it , it will easily proceed further . As soone as ever Saint Paul was called , he immediately refused to conferre with flesh and blood , which relation elsewhere making , he useth another expression , Whereupon O King Agrippa I was not disobedient to the heavenly vision ; intimating thus much , that but to hold a conference with the flesh is a beginning of disobedience . If our first mother Evah had observed this rule , not to deliberate , or admit any dispute with the Serpent , but had at first offer rejected his motion , with this peremptorie answere , We have a Law given us , and servants must be rul'd by their master and not by their fellowes , It is fitter to obey God then to dispute against him , to execute his commands then to interpret them , she might have prevented that deluge of sinne and calamitie which by this one over-sight did invade the world . Therefore the Lord strictly commands his people , that when they were to succeed the nations whom God would cast out before them , and should dwell in their land , they should take heed that they were not snared by following them , neither should they enquire after their Gods saying . How did these nations serve their Gods ▪ The very acquanting themselves with the formes of other mens idolatries might ensnare them . Therefore as soone as lust stirres and offers to perswade thee , start away from it as Ioseph did , Come not nigh the doore of a strange womans house , though the first allurements seeme modest and moderate , yet if the Serpent get in but his head , he will easily draw in the rest of his body , and if he should not , yet his sting is in his head . Thirdly , for the promises and threats of lust , first , beleeve them not , for lust is a Tempter , and it is given to all Tempters , to be liers too . When God hath said one thing , let no arguments make thee beleeve the contrarie . As we are to beleeve above hope , so above reason too ; for though sophistrie may alledge reasons for a false conclusion which every understanding is not able to answer or evade , yet there is a voyce of Christ in all saving truth , which his sheepe are apt to heare and subscribe unto , in which there is an evidence to make it selfe knowne , and to difference delusions from it , though haply a man have not artificiall logick enough to distinguish it from every captious and sophisticall argument . If an Angell from heaven , saith the Apostle , preach any other Gospell let him be accursed ; we know what it cost the man of God , when he gave credit to the old Prophet of Bethel , though pretending an Angels warrant , to goe backe and eate with him , contrary to the commandement which he had received before . Secondly , get security of better promises ( for all the promises of the flesh if they should bee perform'd will perish with a man ) learne to rest upon Gods All-sufficiencie , see thy selfe rich enough in his wayes , there are more riches in the persecutions , much more in the promises and performances of God , then in all the treasures of Egypt . Lust can promise nothing but either thou hast it already ( and the same water is farre sweeter out of a fountaine , then when it hath passed through a sinke ; the same monie farre better when it is a Blessing from God , then when a bribe from Lust ; when it is the reward of a service , then when 't is the price of sinne ; when it is given by the Owner , then when deposited by a thiefe ) or else thou art farre better without it , thou walkest amongst fewer snares , hast an over-plus of spirituall goods for thy earthly defect , hast thy poverty sweetned and sanctified by better promises ; and therefore respect none of the wages of Lust , consider that God is the Fountaine of life , that thou hast more and better of it in him then in the Creatures , that when thou wantest the things of this life , yet thou hast the promises still , and that all the offers of lust are not for comforts , but for snares , not for the use of life , but for the provisions of sin : and there is more content in a little received from God , then in whole treasures stollen from him , and all sinfull gaine is the robbing of God. Fourthly , for the law of lust , setup the law of the spirit of life in thy heart . It is a royall Law , and a Law of liberty . whereas lust is a law of death and bondage ; and where the spirit comes , a man shall be set free from the law of sinne and of death . Keepe thy selfe alwayes at home , in the presence of Christ , under the eye and government of thy husband , and that will dash all intruders and adulterers out of countenance . Take heed of quenching , grieving , stifling the Spirit , cherish the motions thereof , stirre up and kindle the gifts of God in thee , labour by them to grow more in grace , and to have neerer communion with God ; the riper the Corne growes , the looser will the chaffe be , and the more a man growes in grace , with the more ease will his corruptions be sever'd and shaken off . Fifthly , when lust is violent and importunate : First , be thou importunate and vrgent with God against it too , when the Messenger of Satan , the Thorne in the flesh , did buffet , and sticke fast unto S. Paul , hee reiterated his prayers unto God against it , and proportion'd the vehemency of his requests to the violence and urgency of the enemy that troubled him ; and he had a comfortable answer , My Grace is sufficient for thee , sufficient in due time to cure , and sufficient at all times to forgive thy weakenesse . In the Law , if a ravisht woman had cried out , shee was esteemed innocent , because the pollution was not voluntary , but violent . And so in the assaults of lust , when it useth violence , and pursues the soule that is willing to escape and flye from it , if a man with-hold the embraces of his owne will , and cry out against it , if he can say with Saint Paul , It is no more I that doe it , but sinne that dwelleth in me , though in regard that the flesh is something within himselfe , he cannot therefore be esteemed altogether innocent , yet the Grace of God shall bee sufficient for him . Secondly , when thou art pursued , keepe not Lusts counsell , but seeke remedy from some wise and Christian friend by communicating with him , and disclosing thy case unto him ; sinne loves not to bee betrayde or complained on , mutuall confession of sinne , to those who will pray for a sinner , and not deride him , or rejoyce against him , is a meanes to heale it . Thirdly , when thou art in a more violent manner then usuall assaulted by sinne , Humble thy selfe in some more peculiar manner before God , and the more sinne cries for satisfaction , denie it and thy selfe the more : as Salomon saith of children , so may I say of lusts , Chastice and subdue thy lusts , and regard not their crying . Sixthly , cut off the materials and provisions for lust , weane thy selfe from earthly affections ; love not the World , nor the things of the World , desire not anything to consume upon thy lusts , pray for those things which are convenient for thee , turne thy heart from those things which are most likely to seduce thee , possesse thy heart with a more spirituall and abiding treasure ; hee who lookes stedfastly upon the light of the Sunne , will be able to see nothing below when he lookes downe againe ; and surely the more a man is affected with heaven , the lesse will he desire or delight in the world . Besides , the provisions of sinne are but like full pastures , that doe but fatten , and prepare for slaughter . Balaam was in very good plight before , able to ride with his two servants to attend him , but greedinesse to rise higher , and make provision for his ambitious heart , carried him upon a wicked businesse , made him give cursed counsell against Israel , which at length cost him his owne life . Lastly , for the instruments of lusts , make a covenant with thy members , keep a government over them , bring them into subjection , above all keepe thy heart , establish the inward government ; for nothing can be in the body which is not first in the heart ; keepe the first mover uniforme and right ; all other things which have their motions depending there , must needs be right too . Having thus opened at large the life and state of originall sinne , it remaines in the last place to shew , how the spirit by the commandement doth convince and discover the life of actuall sinne : in omitting so much good , in committing so much evill , in swarving and deviating from the rule in the manner and measure of all our services . And this it doth , by making us see that great spiritualnes and perfection , that precise , universall , and constant conformitie which the Law requires in all we doe . Cursed is every one that abideth not in all things that are written in the booke of the Law to doe them . Perfection and perpetuitie of obedience are the two things which the Law requires . Suppose we it possible for a man to fulfill every tittle of the Law in the whole compasse of it , and that for his whole life together , one onely particular , and that the smallest and most imperceptible deviation from it being for one onely time excepted , yet so rigorous and inexorable is the Law , that it seales that man under the wrath and curse of God. The heart cannot turne , the thoughts cannot rise , the affections cannot stirre , the will cannot bend ; but the Law meets with it , either as a Rule to measure , or as a Iudge to censure it . It penetrates the inmost thoughts , searcheth the bottome of all our actions , hath a widenesse in it which the heart of man cannot endure . They were not able to endure , saith the Apostle , the things which were commanded ; and Why tempt you God , saith Saint ' Peter to those that preached Circumcision , and put a yoake upon the brethren , which neither we nor our fathers were able to beare ? Circumcision it selfe they were able to beare , but that yoke which came with it , namely , the Debt of the whole Law was by them and their fathers utterly unsupportable . For this very cause was the Law published , that sinne might thereby become exceeding sinfull , that so Gods grace might bee the more magnified , and his Gospell the more accepted . Let us in a few words consider some particular aggravations of the life and state of actuall sinne , which the spirit by the Word will present unto us . First , in the least sinne that can bee named , there is so much life and venome , as not all the concurrent strength of those millions of Angels , one of whom was in one night able to stay so many thousand men , had been able to remove . More violence and injustice against God in a wandring thought , in an idle word , in an impertinent and unprofitable action , then the worth of the whole Creation , though all the Heavens were turned into one Sunne , and all the earth into one Paradise , were able to expiate . Thinke we as meanely and slightly of it as wee will , swallow it without feare , live in it without sense , commit it without remorse , yet be we assured , that but the guilt of every one of our least sins being upon Christ , who felt nor knew in himselfe nothing of the pollution of them , did wring out those prodigious drops of sweat , did expresse those strong cryes , did poure in those wofull ingredients into the Cup which he dranke , as made him , who had more strength then all the Angels of Heaven , to shrinke and draw backe , and pray against the worke of his owne mercy , and decline the businesse of his owne comming . Secondly , if the least of my sinnes could doe thus , O what a guilt and filthinesse is there then in the greatest sinne which my life hath been defiled withall ? If my Atomes be Mountaines , O what heart is able to comprehend the vastnesse of my mountainous sinnes ? if there bee so much life in my impertinent thoughts , how much rage and fury is there in my rebellious thoughts ? In my thoughts of gall and bitternesse , in my contrived murthers , in my speculative adulteries , in my impatient murmurings , in my ambitious projections , in my coverous , worldly , froward , haughty , hatefull imaginations , in my contempt of God , reproching of his Word , smothering of his motions , quenching of his spirit , rebelling against his grace ? If every vaine word be a flame that can kindle the fire of Hell about mine eares , O what vollies of brimstone , what mountaines of wrath will be darted upon my wretched soule , for tearing the glorious and terrible name of the great God with my cursed oathes , my crimson and fiery execrations ? What will become of sti●…king , dirty , carrion communication , of lies and scornes , and railings and bitternesse , the persecutions , adulteries , and murthers of the tongue , when but the idlenesse and unprofitablenesse of the tongue is not able to endure this consuming fire ? 3. If one great sin , nay one small sin be so full of life , as not all the strength , nay not all the deaths or annihilations of all the Angels in heaven could have expiated , O how shall I stand before an army of sinnes ? So many , which I know of my selfe , swarmes of thoughts , steames of lusts , throngs of sinfull words , sands of evill actions , every one as heavie and as great as a mountaine , able to take up if they were put into bodies all the vast chasm●… betweene earth and heaven , and fill all the spaces of nature with darkenesse and confusion ? and how infinite more secret ones are there , which I know not by my selfe ? How many Atomes and streames of dust doth a beame of the Sunne shining into a roome discover , which by any other light was before imperceptible ? How many sinfull secrers are there in my heart , which though the light of mine owne conscience cannot discover , are yet written in Gods account , and sealed amongst his treasures , and shall at the day of the revelation of all things bee produc'd and muster'd up against me , like so many Lyons and Divels to flye upon me ? Fourthly , if the number of them can thus amaze , O what shall the roote of them doe ? Committed out of ignorance in the midst of light ; out of knowledge against the evidence of conscience ; out of presumption and forestalling of pardon , abusing and subordinating the mercies of God to the purposes of Satan , not knowing that his goodnesse should have led me to repentance ; out of stubbornnesse against the discipline , out of enmitie against the goodnesse , out of gall and bitternesse of spirit against the power and purity of Gods holy Law ? Fifthly , not the roote onely , but the circumstances too adde much to the life that is in sinne . See how notably Saint Austen aggravates his sinne of robbing an Orchard when he was a Boy , that which others lesse acquainted with the foulenesse of sinne might be apt enough but to laugh over . First , it began in the will , and the members follow'd , I had a minde , and therefore I did it . Secondly , I did not doe it for want of the things , but out of the naughtinesse of my heart , and my inward enmitie to righteousnesse . Thirdly , I did it not with any aime at fruition of the fruite , but onely of the sinne ; it was not my palate , but my lust which I studied to satisfie . Fourthly , the apples I stole were very unapt to tempt , no rellish , no forme in them to catch the eye , or allure the hand , but the whole temptation and rise of the sinne was from within . Fifthly , I did it not alone , there were a troope of naughty companions with mee , and wee did mutually cherish and provoke the itch of each others lust . Sixthly , it was at a very unseasonable time of night , when at least for that day we should have put a period and given a respite unto our lusts . Seventhly , it was after wee had spent much time before ( and should now at least have been tired out ) in pestilent and foolish sports . Eighthly , wee were immodest in our theft , we carried away great loades and burdens of them . Ninthly , when wee had done , we feasted the Hogs with them , and our selves ●…ed upon the review and carriage of our owne lewdnesse . Lastly , the chiefe sport and laughter which wee had was this , that we had not only robb'd , but deceiv'd the honest ●…en , who had never so bad an opinion of us , as that wee should doe it ; and thus another mans losse was our jest . And after all this , his meditations upon it are excellent ; with David hee goes to the roote , Ecce cor meum Deus meus , ecce cor meum . O Lord , what a nature and heart had I , that could commit sinne without any 〈◊〉 , without any incentive but from my selfe ? and againe , What shall I returne unto the Lord , that I can review these my sinnes , and not be afraid of them ? Lord , I will love thee , I will prayse thee , I will confesse to thy Name , it is thy Grace which pardoneth the sinnes which I have committed , and it is thy Grace which prevented the sinnes which I have not committed : Thou hast saved me from all sinnes , those which by mine owne will I have done , and those which by thy Grace I have been kept from doing . If every man would single out some notable sinnes of his life , and in this manner anatomize them , and see how many sinnes one sinne containeth , even as one flower many leaves , and one Pomegranate many kernels , it could not but be a notable meanes of humbling us for sinne . Sixthly , not evill circumstances onely , but unpro●…ble ends adde much to the life of sinne : when men sp●…d mony for that which is not bread , and labour for that which satisfieth not ; when men change their glory for that which doth not profit , forsake the Fountaine , and h●…w outbroken Cisternes which will hold no water ; ●…owe nothing but winde , and reape nothing but shame and reproach . Our Saviour assures us , that it is no valuable price to get the whole World by sione : and Saint Austen hath assur'd us , that the salvation of the World , if possible , ought●…ot to be procurd by but an officious lie . But now how many times doe we sinne even for base and dishonourable end●… ▪ lie for a farthing , sweare for a complement , swagger for a fashion , flatter for a preferment , murder for a rev●…ge , pawne our soules which are more worth then the whole frame of nature for a very trifle ? Seventhly , all this evill hitherto staies at home , but the great scandall that comes of sinne addes much to the life of it , the perniciousnesse and offence of the example to others . Scandall to the weake , and that twofold ; an active scandall to mis-guide them , Gal. 2. 14. 1. Cor. 8. 10. or a passive scandall to grieve them , Rom. 14. 15. and beget in them jealousies and suspitions against our persons and professions . Scandall to the wicked , and that twofold also ; the one giving them occasion to blaspheme that holy Name and profession which we beare , 2. Sam. 12. 14. 2. Cor. 6. 3. 4. 1. Pet. 2. 13. The other hardning and encouraging , comforting and justifying them by our evill example , Ezek. 16. 51 , 54. Eighthly , the evill doth not reach to men onely , but the scandall and indignity over-spreads the Gospell ; a great part of the life of sinne is drawne from the severall respects it hath to Gods will acknowledged . When we s●…e not onely against the Law of Nature in our hearts , but against the written Law , nor onely against the truth , but against the mercy and Spirit of God too ; this must be a heavy aggravation . O what a hell must it bee to a soule in hell to recount , so many Sabbaths God reached f●…rth his Word unto me , so many Sermons he knock'd at my doore , and beseeched me to be reconciled ; he wo●…d me in his Word , allured me by his promises , expected me in much patience , enriched me with the liberty of his owne p●…etious Oracles , reached forth his blood to wash me , poured forth his teares over me , but against all this I have stopped the ●…are , and pulled away the shoulder , and hardned the heart , and received all this grace in ●…ine , and not withstanding all the raine which fell upon me , continued barren still . God might have cut me off in the wombe , and made me there a brand of hell , as I was by nature a Childe of wrath , he might have brought me forth into the world out of the pale of his visible Church , 〈◊〉 into a corrupted Synagogue , or into a place full of ignorance , atheisme , and profanenesse , but he hath cast my lot in a beautifull place , and given me a goodly heritage , and now hee requires nothing of me but to doe justly , and worke righteousnesse , and walke humbly before God , and I requite evill for good to the hurt of mine owne soule . Ninthly , the manner of committing these sinnesis is full of life too . Peradventure they are Kings , have a court and regiment in my heart , at best they will be Tyrants in mee , they have been committed with much strength , power , service , attendance , with obstinacy , frowardnesse , perseverance , without such sense , sorrow , or apprehension , as things of so great a guiltinesse did require . Lastly , in good duties whereas grace should bee ever quick and operative , make us conformable to our head , walke worthy of our high calling , and as becommeth godlinesse , as men that have learned and received Christ , how much unprofitablenesse , unspiritualnesse , distractions , formality , want of rellish , failings , intermissions , deadnesse , uncomfortablenesse do shew themselves ? How much flesh with spirit , how much wantonnesse with grace , how much of the world with the word , how much of the weeke in the Sabbath , how much of the bag or barne in the Temple ? how much superstition with the worship ? how wuch security with the feare ? how much vaine-glory in the honour of God ? in one word , How much of my selfe , and therefore how much of my sinne , in all my services and duties which I performe ? These and a world the like aggravations serve to lay open the life of actuall sinnes . Thus have I at large opened the first of the three things proposed , namely , that the spirit by opening the Rule doth convince men that they are in the state of sin , both originall and actuall . The next thing proposed was to shew what kinde of condition or estate the state of sinne is . And here are two things principally remarkeable : first it is an estate of most extreme impotency and disability unto any good : Secondly , of most extreme enmity against the holinesse and wayes of God. First it is an estate of impotency and Disability to any good , Paul in his pharisaicall condition thought himselfe able to live without blame , Phil. 3. 6. But when the commandement came he found all his former moralities to have been but dung . Our naturall estate is without any strength , Rom. 5. 6. so weake that it makes the Law it selfe weake , Rom. 8. 3. as unable to doe the workes of a spirituall , as a dead man of a naturall life , for wee are by nature Dead in sinne . Eph. 2. 1. and held under by it , Rom. 7. 6. And this is a wofull aggravation of the state of sinne , that a man lies in mischiefe ( 1. Ioh. 5. 19. ) as a carkasse in rottennesse and dishonour , without any power to deliver himselfe . He that raised up Lazarus out of his grave , must by his owne voyce raise up us from sinne , The dead shall heare the voyce of the Sonne of man , and they that heare shall live . Ioh. 5. 25. All men are by nature strangers to the life of God , Eph. 4. 18. and sorreiners from his household , Eph. 2. 19. Able without him to doe Nothing , no more then a branch is to beare any fruit , when it is cut of from the fellowship of the roote which should quicken it , Ioh. 15. 4. 5. In me , saith the Apostle , that is , in my flesh there dwelleth no good thing . Rom. 7. 18. a man is as unable to breake through the debt of the Law , or his subjection to death and bondage , as a beast to shake of his yoke . Act. 15. 10. or a dead man his funerall clothes . Ioh. 11. 44. In one word , so great is this impotencie which is in us by sinne , that we are not sufficient to thinke a good thing . 2. Cor. 3. 5. not able to understand a good thing , nor to comprehend the light when it shines upon us . 1. Cor. 2. 14. Ioh. 1. 5. Our tongues unable to speake a good word , How can yee being evill speake good things . Matth. 12. 34. Our eares unable to heare a good word , To whom shall I speake and give warning that they may heare , behold their eare is uncircumcised and they cannot hearken . Ier. 6. 10. our whole man unable to obey , the carnall minde is not subiect to the Law of God , neither indeed can be . Rom. 8. 7. The Reasons hereof are these . First , Our universall both naturall and personall 〈◊〉 , wee are by nature all flesh , children of the old Adam , Ioh. 3. 6. Children of Gods wrath . Eph. 2. 3. and so long it is impossible wee should doe any thing to please God , for they that are in the flesh cannot please God. Rom. 8. 8. a man must first be renewed in his mind , before he can so much as make proof of what will be acceptable unto God. Rom. 12. 2. This naturall Impurity in our persons is the ground of all impurity in our workes , for unto the 〈◊〉 every thing is uncleane , Tit. 1. 15. and all the fruit of an evill Tree is evill fruit . Math. 7. 18. And Saint Paul gives the reason of it , Because our fruit should be fr●…itunto God , Rom. 7. 4. and fruit unto holinesse . Rom 6. 22. Whereas these works of naturall men doe neither begin in God , nor looke towards him , nor tend unto him , God is neither the principle , nor the object , nor the end of them . Secondly , Our naturall 〈◊〉 ie , the best performance of wicked men is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gift of an enemie , and the sacrifice of fooles . It proceedeth not from love which is the Bond of perfection , that which keepeth all other requisite ingredients of a good worke together , Col. 3. 14. which is the fulfilling of the Law , Rom. 13. 8. and the principle of obedience , and all willing service and conformity to God , Gal. 5. 6. Ioh. 14. 15. and ever proceedeth from the spirit of Christ , Gal. 5. 22. for by nature we are enemies , Rom. 5. 10. Thirdly , Our naturall infidelity , for the state of sinne is an estate of unbeliefe , The spirit shall convince the world of sinne , because they beleeve not . Ioh. 16. 9. Now infidelity doth utterly disable men to please God , without faith it is impossible to please him . Heb. 11. 6. There can no good worke be done but in Christ ; we are sanctified in Christ , 1. Cor. 1. 2. we are created in Christ unto good works , Eph. 2. 10. we must be one with him before wee can be sanctified , Heb. 2. 11. and this is the reason why faith sanctifies and purifies the heart , Act. 15. 9. and by consequence the whole man ( for when the fountaine was clensed all the waters were sweete . 2. Reg. 2. 21. ) because faith is the bond which fastens us unto Christ. Eph. 3. 17. Fourthly , Our naturall ignorance and follie . For the state of sinne is ever an ignorant estate . Evill men understand not judgement . Prov. 28. 5. The usuall stile that the Scripture gives sinners , even the best of sinners , those who keepe themselves Virgins , and escape many of the pollutions of the world , as Saint Peter speakes , 2. Pet. 2. 20. is fooles Math. 25. 2. though they know many things , yet they know nothing as they ought to know . 1. Cor. 8. 2. Now the roote of our well pleasing is wisedome and spirituall knowledge , Col. 1. 9. 10. that is it which makes us walke worthy of the Lord , and fruitfull in good works . Whereas want of understanding is that which makes us altogether unprofitable , that wee doe no good . Rom. 3. 11. 12. And now what a cutting consideration should this be to a man to consider , God made me for his use , that I should be his servant to doe his will , and I am utterly unfit for any services save those which dishonour him , like the wood of the vine , utterly unusefull and unmeete for any worke ? Ezek. 15. 4. what then should I expect but to be cast out , as a vessell in which is no pleasure ? If I am altogether barr●…n , and of no use , what a wonderfull patience of God is it that suffers mee to cumber the ground , and doth not presently cast me into the fire ? that 〈◊〉 me like a noisome weed to poison the aire , and choake the growth of better things ? If I drinke in the raine , and bring forth nothing but thornes , how neere must I needs be unto cursing ? And this conviction should make men labour to have place in Christ , because thereby they shall bee enabled to please God , and in some measure to bring that glory to him for which they were made . For this is a thing which God much delights in , when a creature doth glorifie him actively , by living unto him . He will not loose his glory by any Creature , but fetch it out at the last , but when the Creature operates out of it selfe to Gods end , and carries Gods intention through its owne worke , then is hee most honored and delighted . Herein , saith Christ , is my Father glorified , that ye beare much fruit , Ioh. 15. 8. and herein did Christ glorifie his father in finishing the worke which he gave him to do . Ioh. 17 4. What an encouragement should this bee for those who have hitherto liv'd in the lusts of the flesh , to come over to Christ and his righteousnesse ; and for others to goe on with patience through all difficulties , because in so doing they worke to that end for which they were made , they live to God , and bring forth fruit unto him , who hath in much patience spared and in infinite love called them to himselfe ? How should we praise God that hath given us any strength in any way to doe him service ? that is pleas'd to account himselfe honoured when he is obeyed by us , who spoile all the works we do with our owne corruptions ? And how should we husband all the pretious moments of our life to the advantage of our master , whose very acceptation of such unworthy services should alone bee both encouragement and reward enough unto us ? The more profitably any man lives , the more comfortably he shall die . Now to consider more particularly this disabilitie which comes along with sinne , we may note , that it is either totall , when a man is all flesh , as by nature we are ; or at best partiall , in proportion to the vigor of concupifence , and life of sinne in the best of us . To touch a little upon both of these . First , in a wicked man , who is totally in the state of sinne , there is a Totall and absolute impossibility and impotency to doe any thing that is good . Every figment and motion of the heart of man is onely and continually evill . Gen. 6. 5. But though his heart be evill , may not his actions or his words be good ? No , for that is the fountaine whence all they issue , and impossible it is that sweete water should proceed from a bitter and corrupted fountaine , Matth. 12. 34. Iam. 3. 11. Looke on the best actions of wicked men . If they pray to God , their prayer is an abomination , Prov. 28. 9. If they sacrifice , God will not accept nor smell , nor regard any of their offerings he will esteeme them all abominable and uncleane , as a dogs head , or swines bloud , Amos 5. 21. Esai . 66. 3. Seeme things never so specious in the sight of men that doe them , yet in his sight they may be uncleane , Hag. 2. 13 , 14. If they turne , and enquire and seeke early after God , all this is not fidelity but only flatterie , Psal. 78. 34. 37. Like the spicing and embalming of a carkasse , which can never put so much beauty or value into it , as to make it a welcome present unto a Prince . But what then ? Can a wicked man doe nothing but sinne ? when he gives Almes , builds Churches , reades the Scripture , heares the Word , worships God , are these all sinnes ? if so , then he ought to forbeare them , and leave them utterly undone . Here are Two Points in this case , First , to consider How all the workes of naturall men may be esteem'd sinfull ; and secondly , this being granted that they are sinfull , How they ought to carry themselves in regard of doing or omitting of them . For the former of these , we are first to premise these notes . First , a worke done may bee Sub duplici genere Boni , it may be measured by Two sorts of Goodnesse ; first there is Goodnesse ethicall or morall , in relation unto manners , and in order unto men ; and secondly , there is Goodnesse theologicall or divine , in relation to Religion , and in order unto God. A thing is morally Good , when it is Good in the sight of men , good unto humane purposes , good by way of Example , or by way of Edification to others , who judge as they see . But a thing is then done divinely when it is done with the spirit of holinesse and of truth ( for the Father seeketh such to worship him ) when it is done in obedience to the word ; for wee are to note that a thing may bee done by a man rationally out of the sway and rule of right reason , and a certaine generousnesse and ingenuitie of spirit , which loves not to condemne it selfe in the thing which it allowes , and to walke crosse to the evidence of its owne rules , and yet that thing is all this while done but unto himselfe , and his owne reason is set up as an idoll in Gods place , to which all the actions of his life doe homage : or a thing may be done obedientially , with an eye vnto Gods will that requires it , not onely in a common conviction , but in a filiall and submissiue affection , as unto him ; when you fasted and mourned , saith the Lord , did you at all fast unto me , even to me ? If you will returne o Israell , returne unto me saith the Lord , Zach. 7. 5. Ier. 4. 1. A notorious finner walkes contrary to the principles of his owne reason and nature Ro. 1. 32. 1. Cor. 11. 14. contrary to the prosperitie and securitie of his present life , Levit. 26. 14. 1. Cor. 11 , 30. and contrary to the will and Law of God. Now when a man breakes of a sinfull course , with ayme onely at his owne reason , or prosperitie , though this bee to returne , yet it is to turne to our selv●…s , and not unto God. They assemble themselves for corne and wine , saith the proph●…t , and so seeme to returne , but though they returne , it is not to the most high : but like a deceitfull bow , though it seeme to direct the arrow to the marke , yet indeede it sends it out another way , Hos 7. 14 16. and in this regard though the substance of a worke seeme very specious unto men , who iudge according to the sight of their eyes , and measure the a●…me and intention by the worke which they see , not the worke by the intention which they cannot see ; yet to God that seeth not as man seeth , it may be an abomination , Luk. 16. 15. Secondly , we are to note , That amongst Christians divine workes may be done morally and meerely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the course of the places and times which a man lives in . Such were Saint Pauls services before his Conversion , which therefore he esteemed but dung , and suffered the losse of them , for a man may do good things , and yet when he hath done lose them all , 2. Ioh. vers . 8. Nay they may be done profanely , as Balaams blessing of Israel , and the false brethrens preaching , out of envy and ill will. Phil. 1. 15. 16. And morall things may be done spiritually and divinely ; such were the Almes of the Churches of Macedonia to the Saints , that which they did they did as unto God , which made them ready to consecrate not onely their substance , but themselves to the service of the Saints . Such was the contribution of the Philippians towards the necessities of Saint Paul , it was done with an eye to God , in which respect the Apostle cals it a sacrifice of a sweete savour , well pleasing unto God. The Good was intended unto Paul , but the service was directed unto God. Thirdly , we are to note That some things are so essentially Good in themselves , as that they cannot be done , but they must bee well and spiritually done ; such are those things which take in God into their very performance , and doe intrinsecally and in the substance of the worke respect him . Such are to love , feare , beleeve , trust , depend upon God ; which things , though in regard of the unperfect manner of doing them they may have sinne mi●…gled with them , because not done with all that strength as the Law requires , can yet never be totally 〈◊〉 , and so unacceptable unto God. Other things may be Good materially , and in common acception , because they are the things which God commands to be done ; but yet , because the doing of them doth not necessarily and 〈◊〉 take in an ayme and respect to God , but is onely 〈◊〉 unto him , and that so as that the same thing may be done with other respects , therefore the Goodnesse is not in the things themselves barely considered , but in the right manner of performing them . Such were Iehu his zeale , the Pharises praying , the hypocrites fasting , and the like . In one word , somethings are so inherently Good , that though they may be done imperfectly , yet they cannot be do●…e profanely ; others so good with relation to God , that because they may be done without that relation , and such other conformities as are required in them , therefore they may cease at all to be good ; as to preach out of envie , to pray out of hypocrisie , to fast out of opinion of merit , &c. Now as indifferent things may be made good by circumstances : as to eate or not to eate is indifferent , yet not to eate for feare of scandall is charitie , and to eate , for feare of superstition , is Christian liberty . To observe things indifferent as indifferent , without any conscience of the thing it selfe , onely in t due submission to the commands of iust authoritie , is obedience ; to observe the same things without such authoritie , and that upon superstitious reasons , directed to binde the conscience , and leading to the thing as such a thing , is in regard of others great scandall , and in regard of a mans selfe bondage and idolatrie : Thus I say as indifferent things may bee made good or bad by circumstances : so other things , the matter of which is commanded , may yet be made in the doing of them evill , when that due respect and conformitie which the Law wherein it is commanded requireth is not observed . If a man build a wall , with p●…etence to keepe out the Sea or an enemy , and yet leave a wide gap and entrance open to admit them , though hee who sees nothing but firme wall may admire the worke , yet he who viewes the whole will but deride it : so though a ma●… doe very much , though hee proceede so farre as to offer up the children of his body , and bestow mountaines of cattell upon God and his service ; yet omitting righteousnesse , and iustice , and humiliation before God , though to men it may seeme very specious , yet unto God it is both abominable and ridiculous . As a piece of silver or gold may be shaped into a vessell of dishonor , which shall be destin'd unto ●…ordid and uncleane uses : so may a worke be compounded of choyce ingredients , the materials of it may be the things which God himselfe requires , and yet serving to base purposes , and directed to our owne ends , it may stinke in the nostrils of God , and bee by him reiected as a vessell in which there is no pleasure . A cup of cold water to a prophet as a prophet shall bee rewarded , when a magnificent almes with a pharises trumpet shall be rejected : As a small thing which the righteous hath , so a small thing which the righteous giveth , is better then great riches of the ungodly . Fourthly , wee are to note what things are requisite unto the doing of a thing so as that it may bee an Act of obedience , and thereupon acceptable unto God. First , then it must have a new principle , the Spirit of Christ , and the Law of the Spirit of Life , and Faith purifying the Conscience from dead workes . Secondly , in regard of the manner , it must bee done with the affection of a childe , not out of bondage , but in love , 2. Tim. 1. 7. In voluntary service and resignation of all the members unto righteousnesse . Rom. 6. 19. In universall respect to all the Commandements , Psal. 119. 128. In obedience to God the Law-giver , for he never obeyes the Law even when he doth the workes therein contained , but when hee doth it with all submissiue and loyall affections towards him that commands it . Iam. 2. 10 , 11. this onely is to live unto God , and to bring forth fruite unto him . Thirdly , it must be directed unto holy ends ; and those are principally foure , to which others are to be subordinate , but not repugnant . First , the glory of God , we must bring forth fruit , and finish our workes , and doe all that we have to doe with respect unto his glory , Ioh. 15. 8. Ioh 17. 4. 1. Cor. 10. 31. Secondly , the Edification , Service , comfort of the Church , that nothing redound to their offence , but to their profit and salvation , 1. Cor. 10. 3●… , 33. Col. 1. 24. 2. Tim. 2. 10. 2. Cor. 1. 6. Thirdly , the Credit , honour , and passage of the Gospell , that it may be furthered , and not evill spoken of , 2. Cor. 6. 3 , 4. 1. Cor. 9. 19. 23. Phil. 1. 12. Fourthly , a mans owne salvation , that he be not after all his paines a cast-away , but that he may save himselfe . 1. Cor. 9. 27. 1. Tim. 4. 16. 1. Pet. 1. 9. Fourthly , all the meanes unto that end must be regular and sutable , Evill must not be done to bring good about , Rom. 3. 8. and all the circumstances which accompany the action must be right too . For as in the body there is not onely requir'd beauty , but order and proportion ; Let the face be of never so delicate and choice complection , yet if any part be mis-plac'd it will cause a notable deformitie and uncomelinesse to it : so in duties , an excellent worke may be so mis-plac'd , or mis-tim'd , or attended with such incongruous and unsutable circumstances , as that it may prove rather a snare of Satan , then a fruit of the Spirit . Lastly , to make it completely acceptable , It must passe through the Incense and Intercession of Christ , who as he doth by his Merits take away the Guilt of sinne from our persons ; so by his Intercession he hideth the pollution and adherencie of sinne that is in our services , and so giveth us accesse , and maketh all our duties acceptable by him to God. Ephes. 2. 18. 1. Pet. 2. 5. He hath made us to be priests unto God , and our Prayers , and good workes , as spirituall sacrifices come up before God. But it is not sufficient that there be a Priest , and an offering , except there be an Altar too upon which to offer it ( for it is the Altar which sanctifieth the offering ) Now Christ is the Altar which sanctifieth all our spirituall sacrifices , Their sacrifices shall be accepted upon mine Altar , and they shall come up with acceptance on mine Altar , Esai . 56. 7. 60. 7. These things being thus premised , we conclude , first , A wicked man cannot doe those things at all which are so essentially and inherently good , as that the very op●… operatum or doing of them is from the spirit of Christ , as to love God , to trust him , and depend upon him : for as there are some things in nature which cannot be counterfeited or resembled ; the shape of a man may bee pictur'd , but the life cannot , nor the reason , nor any thing that doth immediately pertaine to the Essence of man : so there are some things in grace which cannot by hypocrisie be done neither in the thing it selfe , nor in the manner of doing it , because sincerity , spiritualnesse , and filiall respects belong to the very substance and matter of the duety . Secondly , other workes , whose Goodnesse doth not cleave necessarily to the doing of them but to the manner of doing them , wicked men may performe : but then they doe them onely ethically and in conspectu hominum , with relation to men and manners : not spiritually as unto God , nor in obedience or respect to him . For first the Spirit of Grace is Christs spirit , Rom. 8. 9. Gal. 4. 6. and our flesh is quite contrarie unto it , Gal. 5. 17. and none have this spirit , but they who have fellowship with the father and the sonne , and are united unto him , 1. Ioh. 4. 13. none of which dignities belong to wicked men . Secondly , every thing that is spirituall is vitall , for the spirit quickneth ; the spirit of Holinesse never comes but with a Resurrection , Rom. 1. 4. Ro. 8. 10 , 11. 2. Cor. 3. 6. and therefore he is called the spirit of life , Rom. 8. 2. but now as the persons of wicked men , so their workes are all dead , Heb. 9 14. and therfore not being done spiritually & obedientially , impossible it is that they should in any sense please God , Rom. 8. 8. whos 's pure eyes can endure nothing which beareth not , in some , though most remote degree , proportion to his most holy nature , 2. Pet. 1. 4. But it may be objected , doth God use to doe good to those that hate him , and that even for the things which himselfe hateth in them ? doth not that worke please him , which he is pleased to reward ? and we finde the workes of wicked men in the Scripture rewarded . Ahab humbled himselfe before God , and therefore God brought not the evill denounced upon him in his owne dayes . Iehu executed the command of God upon the house of Ahab , and God established the throne of Israel upon him for foure generations . Nebuchadnezzar caused his armie to serve a great service against Tyrus , and the land of Egypt was given him for wages , and for the labour wherewith hee served against it . To this I answere , that this God doth not to iustifie or allow wicked mens actions , when they are in shew conformable to his Will ; but first to shew that his mercie is over all his workes , when he is pleased to recompence the actions which hee might iustly punish : Secondly , to shew that God will never be upbraided , for being any way behinde with men . Wicked men are apt to twit God with the unprofitablenesse of his service , and the unequalnesse of his wayes , to boast that their worke hath beene more then their wages ; and therefore utterly to stop their mouthes , when he shall proceede in iudgement with them , he gives them such rewards as are most sutable to their owne desires ( the hypocrites pray and give almes to bee seene of men , and that reward which they desired they have ) and such as are most sutable to their services : As they bring him uncleane services , so he rendereth unto them unsanctified rewards ; as the give him services full of hypocrisie which doe not please him , so he gives them benefits full of bitternesse which shall not profit them . Thirdly , to preserve humane societie from violence and outrage , for when wicked courses are from Heaven plagued , and moderate prospered , this keepes order and calmenesse upon the face of mankinde , which might otherwise bee likely to degenerate into brutishnesse . Fourthly , to intice and incourage wicked men unto sincere obedience ; for thus may they recount with themselves : If God thus reward my uncleane , how aboundantly would he recompence my spirituall services ? If he let fall such crums unto dogges , how aboundantly would hee provide for me if I were his Childe ? If the blessings of his left hand riches and glorie bee so excellent even to the Goates , how pretious would the blessings of his right hand , length of dayes , and eternall happinesse be if I were one of his sheepe ? So then it is not Ex pretio operis , but only Ex largitate donantis ; The reward is not out of the value or price of the worke , but out of the bountie of God , who will not leave himselfe without a witnesse , but as a master for incouragement and allurements sake will reward the industrie of an ignorant scholler , though hee blot and deface all that he puts his hand unto ; so God to overcome men by his goodnesse and bounty , and to draw them to repentance , is pleased to reward the workes which he might iustly punish . But have not the wicked some measures and proportions of the Spirit given them , by which they are enabled to do those workes they doe ? Heb. 6. 4. 1. Cor. 12 6. 7. And is not that a good worke which proceedeth from the supplies of the Spirit of God ? To this wee answere , First , as it is the influence of the same Sunne , which ripeneth both the Grape , and the Crabbe , and yet though the Grape have sweetenesse from the Sunne , the Crabbe still retaines the sowrenesse which it hath from its selfe : so it is the same spirit which helpeth the faithfull in their holy , and the wicked in their morall workes , which yet still retaine the qualitie and sowrnesse of the stocke from whence they come . Secondly , we deny them not to bee good in Suo genere , that is , morally , and in the sight of men ; but yet they are not good in Gods sight , so as to procure acceptance with him ; for which purpose wee must note , That God gives severall proportions of his Spirit , and for severall purposes . To some the Spirit to sanctifie and renew , Rom. 1. 4. Tit. 3. 5. To others the spirit to edifie and profit withall , 1. Cor. 12. 7. To some charitie , and to others gifts , 1. Cor. 14. 1. To some as Instruments , that they may walke profitably before men , as Cirus was annointed for Iacobs sake , Esai . 45. 1 , 4. To others as Sonnes and Members , that they may walke acceptablie before him , 1. Pet. 2. 5. But then comes the second Case proposed , if a wicked man can doe nothing but evill , then it seemes hee ought to leave undone all his Almes , Prayers , Fastings , and Religions services , because we are to abstaine from every thing which is polluted with sinne ; and that which God will not see , man must not doe . To this I answere No , by no meanes . The poore man at the poole of Bethesda , though utterly impotent and unable to crawle in when the Angell came to stirre the waters , did not yet neglect what lay in his power to waite at the place , and to endeavour his owne cure ; Naturall impotency can give no excuse to wilfull neglect . When Simon Magus was in the gall of bitternesse , yet Saint Peter directed him then to pray . Here then these two Rules must regulate this Case . First , a wicked mans necessity of sinning must not nullifie the Law of God , which requires the doing of those things , though not with such an uncleane heart as he doth them . The impotency of man must not either prejudice Gods Authoritie , or diminish his owne dutie . As , though where sinne abounds Grace doth more abound , yet a man must not sinne that grace may abound ; so , though when a wicked man doth the things of the Law , he finneth , yet he must not omit the duty , upon pretence to escape the sinne . Secondly , when a thing is evill Propter fieri , because it is done , the doing of that thing is unlawfull , and inti insecally sinfull , and therefore to be avoided ; but when a thing done is evill , not because it is done , but because something which should make the doing of it good and acceptable is omitted , and so it is evill not in the substance of thing , but by reason of the defects which cleave unto it , here this ought stiil to be done , but the other ought not to bee left undone . Iehu was commanded to destroy the house of Ahab , he did so , and thus farre he did well ; but his ends and Gods divide the same Action , God out of Iustice , he out of policie , and therefore though he esteemed it zeale , yet God accompted it murther and shedding of bloud , and though as it was in substance the thing which God commanded , he did reward it , yet as the execution thereof was otherwise then he required , so he threatneth to revenge it : I will avenge the bloud of Iezreel upon the house of Iehu . What then , is Iehu to commit murther ? God forbid : and yet is he to doe that , in doing whereof he did commit murther ? yes , for God requir'd it . So then he was to performe Gods Command , but he was not thereby to worke out his owne projects , God commanded him to execute his justice , but not his owne revenge . When the Prophet Ieremie foretold the captivity of the Iewes , if hee had preached judgement with such an affection as Iehu did execute it , with aimes at his owne credit in the truth of his message , with delight in the ruine and desolation of the Church , with expectation and desire to see the lamentable accomplishment of his owne preaching ( as Ionah did at Ninive ) though hee had done that which God required , yet had he greatly finned in corrupting his message with his owne lust : but herein was the faithfulnesse of that holy man seene , that though he did proclayme the woefull day , yet he did not desire it , but said Amen to the words of those false prophets , that preached peace and restitution againe . So then to conclude this Case , when an Action hath evill in its owne substance , it is to be omitted , but when the Action is of it selfe the matter of a precept , and so hath evill onely externally cast upon it by the Agent that doth it , here the Action is not to be omitted , but the Agent is to be reformed . But you will say , If I may not doe evill that good may come of it , then I may not doe good when evill will come of it , upon the same reason , because evill is altogether to be prevented and avoided . To this I answer , that the Argument followes cleane contrary , I may not doe evill though good would come of it , I must doe good though evill should come of it . For when a command is absolute and peremptorie , we must not observe it with respect to consequences , nor foist in conditions or relations of our owne to over-rule the duety , lest wee make our selves Lords of the Law. Now the Commandement for doing Good , notwithstanding any consequences which may attend it , is as absolute and peremptory , as the command for not doing evill , and therefore we must not observe or forbeare it with respect unto any consequences . For God will have us to measure our dutie by his command , which requires to abstaine from evill , and to doe good , not by the Events that are incidentall and externall to the dutie done . So then that which is good materially of it selfe is to be done though evill follow , first , because God requires it , and his will must stand against all consequences . Secondly , because the evill that comes along in the doing of it is not any way belonging or naturally appendant upon the dutie , but is foisted into it by our wicked nature , and the wickednesse of man must not either annihilate the commands of God , or voide and evacuate his owne dutie , or lastly justifie or priviledge his presumptions . Thirdly , because so to doe is not to prevent evill , but to multiply it , not to escape sin , but to double it . We must observe Gods way of breaking of sinne , and not our owne ; It was never knowne that one sinne was the way to prevent or to cure another . Besides there is lesse sinfulnesse in a defect which attendeth a duety done , then in a totall omission of it ; for that comes in by way of consequence , the other is against the very substance and whole bodie of the command ; that proceedeth from naturall and unavoidable impotency , this from a wilfulnesse which might have beene prevented . Now since the wicked haue such a totall disabilitie , as that what ever they doe is altogether sinfull , hath not a dramme of holynesse in it , the principles , the ends , the wayes all Carnall ; Heere then wee might observe the foulnesse of those reliques of Pelagianisme , in doctrine of the Papists , who flatter and complie with nature against the grace of Christ , in their doctrines of merit of congruitie and preparations for grace , the acceptablenesse of heathen vertues in the sight of God , the infallible attendance of Grace upon naturall endeauours , as if things totally evill , and deserving wrath , could prepare for Grace . But I rather choose to speake to the Conscience , It should serve therefore to amaze naturall men in the sight of this state of sin , and to throw them downe under Gods mighty hand , when they shall consider that their best workes are totally evill , that doe what they will it is altogether abominable in Gods sight . What a wofull thing is it for a man to be debtor to the whole Law , one iot or title whereof shall not passe away , and to bee utterly unable to doe any thing which beareth proportion to the least title of that Law , because the Law is all over spirituall , and he all over Carnall . It would be an Insupportable burden to perish everlastingly for but one sinne : how infinitely more to be answerable for all those infinite trespasses , not one whereof can bee remitted without : all . This one point of the Disabilitie of Nature to please God in any thing , if it were duly considered , would compell men to goe unto Christ , by whom they may have accesse , and for whom their services shall have acceptance before God , till which time they are all but dung ▪ and God will throw them in the faces of men againe : And the reason is , till a man takes Christ by faith along with him , these sacrifices have no golden Censer to perfume them , no Altar to sanctifie them , nothing but a mans owne evill heart to Consecrate them upon ; which makes them to be our owne , and not Gods offerings . When the Prodigall came unto himselfe , and considered , I have nothing , I can doe nothing , all that I eate is dirt and filth , I am an unprofitable creature in this state ; these thoughts made him resolue to goe unto his father . When Saint Paul considered that what ever before his conversion hee thought of himselfe , yet indeede all his zeale was but blasphemie and persecution , all his moralitie but dung and dogs meate , all his unblameablenesse & presumptions but losse unto him , then he began to set an infinite value upon the excellencie of the knowledge of Christ , and to suffer the losse of all , that he might be found in him . Sinne must be very sinnefull , that Grace may be very welcome . Secondly , this Impotencie and Disabilitie is Partiall , even in the most Regenerate ; so much flesh as they have in them , so much deadnesse and unserviceablenesse still ; and this may bee seene in two points . First , there is a great disabilitie in the best to worke and goe on with patience and comfort in Gods service . How apt are we still to quench and grieve the Spirit ? How doth every mans experience constraine him to crie out , In mee dwelleth no good thing , to will is present with mee , but I cannot performe the things which I would , Lord I beleeve , helpe thou mine unbeleefe ? How doe we faint and waxe weary of well-doing ? How are wee led captive to the law of sinne which is in our members , so that wee cannot doe the things which we would ? for though the Scripture call the Saints perfect , and testifie of some that they served God with their whole heart , yet that is onely in opposition to Corde duplici , a double heart , denoting such an integrity onely as doth not admit a purposed division of the heart betweene God and sinne . Therefore wee meete still with exhortations to grow , and abound , and with promises of bringing forth more fruite , and mention of proceeding from faith to faith , and from glory to glory , and of supplies of the spirit , and growing to the measure of the stature of Christ , and the like expressions , all which denote the admixture of Impotencie in the best . And this Impotencie is so great , that of themselves they can never doe any thing , but returne to their wonted coldnesse and dulnesse againe : for it is nor their having of Grace in them barely which makes them strong , but their Communion and fellowship with Christs fulnesse , I am able to doe all things through Christ that strengthens me . The branch can beare no fruite , nor preserve or ripen that which it hath , but by its unity with the roote ; light continues not in the house but by its dependance on the Sunne , shut out that , all the light is presently gone . Take water away from the fire and its nature will be presently stronger then the heate it borrowed , and suddenly reduce it to its wonted coldnesse : So wee can doe nothing but by the constant supplies of the Spirit of Christ ; he that begins must finish every good worke in vs , Phil. 1. 6. He that is the Author must be the finisher of our faith too , Heb. 12. 2. Without him we cannot will nor doe any good , Phil. 2. 13. Without him , when we have done both , we cannot continue , but shall faint in the way , His Spirit must lead us , Rom. 8. 14. Esai . 40. 11. His arme must heale and strengthen us , Hos. 11. 3. Ezek. 34. 16. A●… we have received him , so we must walks in him , without him wee cannot walke , Col. 2. 6. God is the God of All Grace , to him it bolongeth not onely to call , but to perfect , not onely to perfect , but to strengthen , stablish , settle us , 1. Pet. 5. 10. Secondly , this Impotencie is seene in this , that the good things they doe cannot fully please God by themselves , but stand in neede of further purification from Christ , and pardon from God ; Even when wee are Children we must be spared , and borne withall , Mal. 3. 17. Deut. 1. 31. The use which we should make of this point is first to keepe us Humble , in regard of this thorne in our flesh , which disables us to doe any good , and when wee have done our uttermost , yet still makes us unprofitable servants . Lay together these considerations . First , remember the long time that thou wert utterly barren , and didst live nothing but a life of sinne , how much of the flowre of thine age hath bin dedicated unto Satan , and thine owne lusts ; how thy childhood & youth hath beene all vanity ; and why thinke we did God require the first fruits in the Law , but to shew that wee were all his , and therefore that he ought to have the first and best of our life devoted unto him , and submitted unto his yoke . Secondly , consider even now when thou art at best that thou art not sufficient of thy selfe to thinke a good thought , that in thee , that is in thy flesh , in thee from thy selfe dwelleth no good thing , the originall of all the good thou dost is without thee , By the Grace of God thou art what thou art , and all thy sufficiency is in his Grace . Thirdly , when this Grace doth call , knocke , quicken , put thee onto any good , how averse and froward , how dull , indirigible , undocile is thy evill heart , like a filly Lambe , never findes the way it selfe ; and when it is led , is every step ready to stoppe and to start aside . Fourthly , when it prevailes to set thee indeede a worke , how exceedingly dost thou faile in the measure of thy duties ? How little growth in strength ? How litle improvement in spirituall knowledge or experience ? How much wearinesse and revolting of heart ? How evill and unprofitable hath thy life beene in comparison of those worthies whom thou shouldest have followed , and in proportion to those meanes of grace which thou hast had ? Fifthly , in thy progresse , How often hast thou stumbled ? How many notorious and visible sinnes , even in great Characters , have oftentimes stained if not thy profession by a publike scandall , yet thy soule in private by a consciousnesse unto them ? And how thinke wee did Davids murther and adultery pull downe the pride of his heart when ever it offered to rise in any Heavenly action ? Secondly , in this point it will bee needefull to give direction in a case of dayly occurrence , what a man should doe when he findes his naturall impotencie dead him in Spirituall workes ? when he findes stupiditie , benumbdnesse of spirit , and many defects , which hee cannot overrule nor subdue in Gods service ; whether it were not better to for beare the very dutie , then to grieve the spirit with undue performances ? To this I answere . First , omit not the dutie though thou art never so ill affected , for that is to give place to the Divell , and to yeeld to the flesh , and the Divell is pleased either way ; when by his allurements he can perswade us to evill , and when by discomforts hee can discourage us from good . Besides by doing spirituall things a man growes more spirituall , and gathers strength even in the action ; as water which comes hard at first flowes very plentifully after it hath beene a little drawne . They that beginne in teares may end in ioy : David began to pray with no comfort , much sore vexation and weakenesse of spirit under the sense of Gods heavie displeasure , and yet hee ends with much faith , peace , and triumph . The Lord hath heard my supplication , the Lord will receive my prayer ; Let all mine enemies be ashamed , &c. Psal. 6. 1 , 2 , 3 , 8 , 9 , 10. Secondly , take Saint Pauls advice to stirre up the gift that is in thee , awaken & revive thine owne spirit , by communing and debating with thine owne heart , by consulting with God in his Word , diligent acquaintance and right knowledge of his Will , by fruitefull , and seasonable conference , borrowing light from thy brothers candle , rebuking or rectifying thy selfe by his example , this is that which the Scripture cals whetting the Law upon one another . Deut. 6. 7. By renewing thy Covenant , comming afresh to the Fountaine of Grace , which is in Christ : As iron is quickned by the Loadstone , and the Earth moves swiftest when it is neerest to its place ; so the Soule approaching neerer to Christ , renewing repentance , recounting errors , reviving covenants , dedicating it selfe afresh to his service , must needes be much sharpned and encouraged anew . Thirdly , when thou canst not doe a thing with life , yet doe it with obedience ; when not in Comfort , yet with feare and trembling ; when not as thou wert wont , yet as thou art able . God loves to bee sought when hee hides . Tell me , O thou whom my Soule loveth , where thou lodgest at noone ? When Ezekiah could not pray he chatter'd and peep'd , and when thou art not able to speake thy desires , the Spirit can forme thy sighs into prayers ? Lastly , when still thou art heavie and in darknesse , flie to thy Faith , take Iobs resolution , though he slay me with discomforts , yet I will trust in him ; angry though he may be , yet hee cannot be unfaithfull ; though hee may like Ioseph conceale his affection for a time , yet impossible it is that he should shut up his compassions , and renounce the protection of such as in truth depend upon him . Who is there amongst you that feareth the Lord , that obeyeth the voyce of his Servant , that walketh in darkenesse and hath no light ? Let him trust in the Name of the Lord , and stay upon his God , Esay , 50. 10. God will ever have us so much Conscious of our owne defects , and sensible of our owne disabilities , as that wee may still runne to the Sanctuary of our Faith , and rest on him , not glory or rely upon our selves . And now if our Impotencie drive us to the grace of Christ , make us more v●…e in our owne eyes , and crie out with the Apostle of our owne wretchednesse , there may be as much life and obedience All over , as when this or that particular duty was performed with more vigor ; for that which was wanting in our strength may be made up in our humilitie ; and this is a sure rule , God is more praysed and delighted in those graces unto which humilitie doth more essentially belong , as Faith & Spirituall sense of our owne disabilities , and the like , then in any others . And thus as a small heape of gold may be equall in value to a greater of silver ; so though in other regards we should be many times weake , yet if the sense of that make us more humble , and the lesse holdfast wee have of any thing in our selves , make us take the faster hold of the hope that is set before us , we may be equally acceptable in the sight of God , who doth not Iudge of us according to our sense of our selues , but hath respect to the lowlinesse of his Servants , and of their Graces . The second thing I wil but name ( having largely insisted upon it from another Text ) & that is , that the estate of sin is an estate of enmitie against God and his wayes : this is amongst other characters of wicked men by nature , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haters of God , Rom. 1. 30. and Enemies of the crosse of Christ , by minding earthly things , Phil. 3. 18. 19. and this by nature is universall ; the Apostle useth three expressions for the same thing , when we were sinners , when we were without strength , and when we were enemies , Rom. 5. 6 , 8 , 10. to note that Impotencie and E●…itie is as wide as sinne ; and therefore else where he saith , that we were enemies by wicked workes , Col 1. 21. And our Saviour maketh it all one not to love him , and not to keepe his sayings . Ioh. 14. 24. and to refuse subjection unto him , and to be his enemie , Luk. 19. 27. The very mindes of men , and their wisedome , their purest faculties , their noblest operations , that wherein they retaine most of the Image of God still , is yet sensuall , earthly , fleshly , divellish , enmity against him , Iam. 3. 15. Rom. 8. 7. In a word , Wee are by Nature enemies to the Will of God by rejecting his Word , Ier. 6. 10 , 8 , 9 , 1 , 19 , 44 , 16. 2. Chron. 36 , 16. Zech. 7. 11. Matth. 23. 37. Act. 13. 45. 46. Enemies to the Spirit of God , by withstanding his Operations , Act. 7. 51. Gal. 5. 17. Act. 6. 9. 10. Enemies to the Notions of God , by disliking and suppressing the thoughts and knowledge of him , Rom. 1. 18 , 21 , 28. Rom. 3. 11. Enemies to the righteousnesse of God , by setting up our owne workes and merits , Rom , 9. 32. 1. Cor. 1. 23. Enemies to the wayes of God , by fulfilling our owne lusts and wicked workes , Col. 1. 21. Iob. 21. 14 , 15. Enemies to the Servants of God , in persecutions and cruell workings , &c. Ioh. 15. 19. 2. Tim. 3. 3. Esai . 8. 18. Zech. 3. 8. Gal. 4. 29. Heb. 11. 36. And how should the consideration of this fetch us in to the righteousnesse of Christ , make us fall downe and adore that mercie which spared and pittied us when we were his enemies . Consider but two things ; First , what an vngratefull thing ? Secondly , what a foolish thing it is to be Gods enemies , as every man is that continues in sinne without returning unto him ? First , how ungratefull ? He is our Father , ( Adam the Sonne of God , Luk. 3. 38. ) and therefore there is due unto him Honor : He is our Master , and therefore there is due unto him feare and service : He is our Benefactor , He left not himselfe without a witnesse ; All we are , All we enioy , is from him : He is the Fountaine of our life ; It is his mercy that we are not consumed , his compassions faile not : Therefore there is due unto him Love and Reverence : He is our Purchaser , He bought us out of bondage , when wee had sould away our selves ; therefore there is due unto him Fealty and Homage , nay , he humbled himselfe in Christ to bee our Brother , to be our Husband ; He tooke our ragges , our sores , our diseases , and paines upon him , and therefore there is due unto him all Fidelity and Obedience . O what an aggravation will this be against the sinnes of men at the Last day ! that they have beene committed against the Mercie and Patience , against the Bountie and Purchase , nay , against the very Consanguinitie of God himselfe ! Hee died for us when we were Enemies , and we will continue Enemies against him that died for us ! And yet the folly is as great as the impietie . Consider what God is ? The Iudge of all the World , All Eye to see , All Eare to heare , All Hand to finde out and punish the sinnes and provocations that are done unto him ! A Iealous God , and jealousie is most impatient of disaffection ! A consuming fire ! and who amongst us can dwell with devouring fire , who amongst us can dwell with everlasting burnings ? Doe we provoke the Lord to Iealousie , are wee stronger then hee ? Saint Paul hath resolv'd his owne question before , as long as wee are Enemies wee are without strength . And now for the Clay to contend with the Potter , for the Postheard to smite the Rocke , for impotencie to stand up against Omnipotencie , what a madnesse is it ? Let us learne wisedome from our Saviours parable , Consider whether wee with our tenne thousand are able to goe out against him that meeteth us with twentie thousand ? whether wee with our ten thousand flies and lusts are able to meete him with twentie thousand Angels and Iudgements ? And when we are indeed convinc'd , that in his presence no flesh living shall be justified ; that it is a fearefull thing to fall into the hands of the Living God ; that our hands will not be strong , nor our hearts endure in the day when hee will have to doe with us ; How can wee choose but send forth an Embassage , especially since he is not a great way off ( as it is in the Parable ) but standeth before the dore , and is nigh at hand , and will not carry ; an embassage of repentance , to give up our armour , to strip and judge our selves , to meete him in the way of his judgements , to make our selves vile before him , and be humbled under his mighty hand , and sue forth conditions of peace , to meete him as the Gibeonites did Iosua , and resolve rather to be his servants , then to stand out against him . This is certaine , God is comming against his Enemies , his attendants Angels , and his weapons fire : And if his patience and forbearance make him yet keepe a great way off , that hee may give us time to make our peace ; O let the long suffering of God draw us to Repentance , least wee treasure up more wrath against our selves ! Consider the great aggravation of that spirituall Iezabels sinne , I gave her space to repent of her fornications , and she repented not . Consider that the long suffering of God is Salvation , and therefore let us make this use of it ; Labour to bee found of him in peace , without spot and blamelesse . The last thing in this first point proposed was , How the spirit by the Commandement doth thus convince men to be in the state of sinne . To this I answere briefly . First , by quickning and putting an edge upon the Instrumentall cause , the sword of the Spirit . For the word of it selfe is a dead letter , and profiteth nothing , it is the spirit that puts life and power into it . I am full of power by the Spirit of the Lord to declare unto Iacob his transgressions , saith the Prophet , Mic. 3. 8. As the Spirit is a Spirit of life , so hath he given to the Word to be a Word of life , quicke and powerfull , Phil. 2. 16. Heb. 4. 12. Secondly , by writing it in the heart , casting the heart into the mould of the Word , and transforming the spirit of man into the image of the Word , and making it as it were the Epistle of Christ , bending and framing the heart to stand in awe of Gods Word ; for writing his Law , and putting his feare into the heart is the same thing with God. In which respect ( amongst others ) men are said to bee Sealed by the Spirit , because that Spirituall Holinesse which is in the Word , is fashioned in the hearts of the Saints , as the image of the seale is in the waxe . As the light of the Sunne doth by reflection from the Moone illighten that part of the earth , or from a glasse that part of a roome from which it selfe is absent : So though the Church bee here absent from the Lord , yet his Spirit by the Word doth illighten and governe it : It is not the Moone alone , nor the glasse alone , nor yet the Sunne without the Moone or the glasse that illightneth those places vpon which it selfe doth not immediately shine , but that as the principall , by them as the instruments ; so the Spirit doth not , and the Word cannot alone by it selfe convince or convert , but the Spirit by the Word as its sword and instrument . So then when the Spirit turnes a mans eyes inward to see the truth of the Word written in his owne heart , makes him put his Seale unto it , frameth the will to search , acknowledge and judge the worst of its selfe , to subscribe unto the righteousnesse of God in condemning sinne , and him for it , to take the office of the Word , and passe that sentence upon it selfe which the Word doth , then doth the Word spiritually Convince of sinne . Which should teach us what to look for in the ministry of the word , namely that which will Convince us , that which puts an edge upon the Word , & opens the heart & makes it burne , namely the spirit of Christ ▪ for by that only we can be brought unto the righteousnesse of Christ , we are not to despise the ordinances in our esteeme , when we find them destitute of such humane contributions and attemperations which we haply expected , as Naaman did the waters of Iordan , for though there bee excellent use of Humane learning ▪ when it is sanctified for opening the Word , as a baser colour is a good ground for a better ; yet it is the Word alone which the Spirit worketh by ▪ the flesh , and fleshly accessions of themselves profit no more , nor adde no more reall vertue or lustre to the Word , then the weedes in a field do unto the Corne , or then the ground colour doth unto the beautie of that which is put upon it . We should therefore pray for the Spirit to come along with his Word ; It is not enough to be at Bethesda , this house of mercie and grace , unlesse the Angell stirre , and the Spirit move upon these waters ; It is Hee that must incline and put the heart into the Word , or else it will remaine as impotent , as before . But of this point also I have spoken at large upon another scripture . Having then thus shewed at large that the Spirit by the Commandment convinceth men to be in the state of sin both Actuall and Originall , imputed and inherent ; what kinde of state that is , A state of Impotencie and Enmity ; How it doth it , by quickning the Word , and opening the heart : Now we are very briefly to open the second point , That the Spirit by the Commandment convinceth a man to be under the guilt of sin , or in the state of death because of sinne . I died , for which we must note , First , that there is a two fold Guilt , First Reatus Concupiscentia , which is the meritoriousnesse of punishment , or liablenesse unto punishment , which sinne brings with it : and Reatus personae , which is the actuall Obligation , and obnoxiousnesse of a person vnto punishment because of sinne . Now in as much as nature is not able to discover without the Spirit the whole malignity and obliquity that is in sinne , therefore it cannot sufficiently convince of the Guilt of sinne , which is a Resultancie therefrom , and is ever proportionable thereunto . In which respect the Iudgements of God are said to be unsearchable , Rom. 11 ▪ 33. And the wicked know not whither they goe , 1. Ioh. 2. 11. cannot have any full and proportionable notions of that wrath to come which their sinnes carry them unto . Secondly , wee may note that there is a Twofold Conviction of this Guilt of sinne ; A naturall Conviction , such as was in Cain , Iudas , Spira , and other despairing men ; which ariseth from two grounds . First , the Present sense of Gods wrath in the first fruits thereof upon their consciences which must perforce beare witnesse to Gods ●…ustice therein ; and this is that which the Apostle calls Torment , 1. Ioh. 4. 18. which though it may arise from naturall principles ( for wee know even heathens have had their Laniatus and Ictus as the Historian speakes , their scourges and rendings of Conscience ) yet is it much set forward by the Word , because therein is made more apparant to the Soule the Glory and the Power of God ; therefore the Two Prophets are said to Torment the inhabitants of the Earth , and the Law is said to make men guilty , and to kill , to hew , smite , and destroy those whom it deales with all . Secondly , such a faith as the Divels have , begotten by the Word , and assented unto by the secret suggestions of the heart , witnessing to it selfe that it hath deserved more then yet it feeles ; and this begets a fearefull expectation of being devoured , surpriseth the heart with horrid tremblings and presumptions of the vengeance to come , which the Apostle calls the Spirit of bondage and feare . But all this being an Assent perforce extorted ( for wicked men confesse their sinnes as the Divels confessed Christ , more out of Torment , then out of Love to God , or humiliation under his mighty hand ) amounts to no more then a Naturall Conviction . Secondly ▪ there is a Spirituall and Evangelicall Conviction of the Guilt of sinne and the damnation due thereunto , arising from the Law written in the heart , and tempered with the apprehension of mercie in the new Covenant , which begets such a paine under the Guilt of sin , as a plaister doth to the impostumation which withall it cures ; such a Conviction as is a manuduction unto righteousnesse : And that is , when the Conscience doth not onely perforce feele it selfe dead , but hath wrought in it by the Spirit the same affection towards it selfe for sinne , which the word hath , is willing to charge it selfe , and acquit God ; to endite , accuse , arraigne , testifie , condemne it selfe , meete the Lord in the way of his Iudgements , and cast downe it selfe under his mighty hand . That man who can in secret and truth of heart , willingly , and uncompulsorily thus stand on Gods side against sinne , and against himselfe for it , giving God the Glo●ie of his righteousnesse if he should condemne him , and of his u●searchable and rich mercie , that hee doth offer to forgive him , I dare pronounce that man to haue the Spirit of Christ. For no man by nature can willingly and uprightly Owne damnation , and charge himselfe with it as his due portion and most just inheritance . This can never arise but from a deepe sense and hate of sinne , from a most ardent zeale for the Glory and Righteousnesse of God. Now then since the Conviction of sinne , and of the death and Guilt thereof are not to drive men to despaire or blasphemie , but that they may beleeve and lay hold on the righteousnesse of Christ , which they are then most likely to doe , when sinne is made exceeding sinfull , and by consequence death exceeding deadly ; give mee leave to set forth in two words what this Guilt of sinne is , that the necessitie of righteousnesse from Christ may appeare the greater , and his mercie therein bee the more glorified . Guilt is the Demerit of sinne , binding and subjecting the person in whom it is to undergoe all the punishments legally due the reunto . This Demerit is founded not only in the Constitution , Will , and Power of God over his owne Creatures , of whom hee may justly require whatsoever obedience hee giveth power to performe , but in the nature of his owne Holinesse and Iustice , which in sinne is violated and turned from : and this Guilt is after a sort Infinite , because it springeth out of the aversion from an Infinite Good , the violation of an infinite Holynesse and Iustice , and the Conversion to the Creatures infinitely , if men could live ever to commit adultery with them . And as the Consequence and reward of obedience was the favour of God , conferring life and blessednesse to the Creature , so the wages of sinne , which this Guilt assureth a sinner of , is the wrath of God , which the Scripture calleth Death and the Curse . This Guilt being an Obligation unto punishment , leadeth us to consider what the nature of that curse and death is unto which it bindeth us over . Punishment bearing necessarie relation to a command , the trangression whereof is therein recompenced , taketh in these considerations . First , on the part of the Commander , a will to which the Actions of the subject must conforme , reveal'd and signified under the nature of a Law. Secondly , a justice which will , and thirdly , a power which can punish the transgressors of that Law. Secondly , on the part of the subject commanded there is requir'd , first , Reason and free-will originally , without which there can be no sinne ; for though man by his brutishnesse and impotency which he doth cōtract cannot make void the commands of God , but that they now binde men who have put out their light , and lost their libertie ; yet originally God made no law to binde under paine of sinne , but that unto the obedience whereof hee gave reason and free-will Secondly , a debt and obligation , either by voluntarie subjection , as man to man ; or naturall , as the creature to God , or both , sealed and acknowledged in the covenants betweene God and man , whereby man is bound to fulfill that law which it was originally enabled to observe . Thirdly , a forfeiture , guilt , and demerit upon the violation of that Law. Thirdly and lastly , the evill it selfe inflicted , wherein we consider , first , the nature and qualitie of it , which is to have a destructive power , to oppresse and dis quiet the offender , and to violate the integritie of his well being . For as sinne is a violation offered by man to the Law , so punishment is a violation retorted from the Law to man. Secondly , the Proportion of it to the offence , the greatnesse whereof is manifested in the majestie of God offended , and those severall relations of goodnesse , patience , creation , redemption which he hath to man : in the quality of the creature offending , being the chiefe , and lord of all the rest below him : in the easinesse of the primitive obedience , in the unprofitablenesse of the wayes of sinne , and a world of the like aggravations . Thirdly , the end of it , which is not the destruction of the creature , whom as a creature God loveth , but the satisfaction of justice , the declaration of divine displeasure against sinne , and the manifestation of the glory of his power and terrour . So then Punishment is an evill or pressure of the Creature , proceeding from a Law giver just and powerfull , inflicted on a reasonable Creature for and proportionable unto the breach of such a Law , unto the performance and obedience whereof the Creature was originally enabled , wherein is intended the glory of Gods just displeasure and great power against sinne , which hee naturally hateth . Now these punishments are Temporall , Spirituall , and Eternall . Temporall , and those first without a man , The vanitie of the Creatures , which were at first made full of goodnesse and beautie , but doe now mourne and grone under the bondage of our sinnes . The wrath of God revealing it selfe from heaven , and the curse of God over-growing the earth . Secondly , within him , All the Harbingers and Fore-runners of death , sicknesse , paine , povertie , reproach , feare , and after all death it selfe . For though these things may be where there is no guilt imputed , and so properly no punishment inflicted ( neither the blinde man nor his parents had sinned , that he was borne blinde ) as in the same ship there may bee a malefactor and a Merchant , and to the one the voyage is a trafficke , to the other a banishment ; yet to the wicked where they are not sanctified , they are truely punishments , and fruites of Gods vindicative justice , because they have their sting still in them . For the sting of death is sinne . Secondly , Spirituall , and those threefold . First , Purishment of losse ; separation from the favour and fellowship with God , expulsion from Paradise the seat of Gods presence and love , Aliens , forreiners , farre from God. Secondly , Of sense , the immediate strokes of Gods wrath on the soule , wounds of Conscience , scourges of heart , taste of vengeance , implanting in the soule tremblings , feares , amazements , distracted thoughts , on a cleare view of the demerit of sinne , evidences of immortality , and presumptions of irreconciliation with God. This made Cain a runnagate , and Iudas a murtherer of himselfe , yea some touches of it made David cry out that his bones were broken , and marrow dryed up , and his flesh scortched like a potsheard ; It is able to shake the strongest Cedars , and make the mountaines tremble like a leafe . The sonne of God himselfe did sweate , and shrinke , and pray against it , and with strong cries decline it , though the suffering of so much of it , as could consist with the holinesse of his person , were the worke of his office and voluntary mercy . Thirdly , of sinne , when God in anger doth forsake the soule , and give it over to the frenzie and fury of lust , to the rage and revenge of Satan , letting men alone to joyne themselves unto idoles , and to beleeve lies . Now as the operation of the sunne is strongest there where it is not at all seene , in the bowels of the earth , or as lightning doth often blast and consume the inward parts , when there is no sensible operation without : so the Iudgements of God doe often lie heaviest there , where they are least perceiv'd . Hardnesse of heart , a spirit of slumber , blindnesse of minde , a reprobate sense , tradition unto Satan , giving over unto vile affections , recompencing the errors of men with following sinnes , are most fearefull and desperate judgements . But doe we then make God the Author of sinne ? God for bid . In sinne we may consider the execution and committing of it as it is sinne , and this is onely from man , for every man is drawne away and enticed by his owne lust : and the Ordination of it as it is a Punishment ; and this may be from God , whose hand in the just punishment of sinne by sinne in obstinate , contemptuous , impenitent sinners may thus farre be observed . First , Deserendo , by forsaking them , that is , taking away his abused gifts , subtracting his despised Graces ; calling in and making to retire his quenched and grieved spirit , removing his candlesticke , and silencing his Prophets , and giving a bill of divorce that either they may not see , nor heare at all , or hearing they may not understand , and seeing they may not perceive , because they did not see nor heare when they might . Secondly , Permittendo , when he hath taken away his own Grace which was abused unto wantonnesse , he suffers wicked men to walke in their owne wayes , and because they like not to retaine him in their knowledge , nor to live by his prescript , therefore he leaves them to themselves , and their owne will. Thirdly , Media disponendo , ordering objects , and proposing meanes , not onely to Try but to punish the wickednesse of men , and to bring about whatever other fixed purposes of his hee hath resolved for the declaration of his wonderfull wisedome to execute , and as it were to fetch out of the sinnes of men ; as the conspiracie of Pilat , Herod , and the Iewes , which their former wickednesse had justly deserved to have them given over unto , was by God order'd to accomplish his determined and unchangeable counsell touching the death of Christ. Excellent is the speech of Holy Austin to this purpose , The Lord enclineth the wils of men whither soever pleaseth himselfe , whether unto Good out of his mercie , or unto evill out of their merit , sometimes by his manifest , sometimes secret , but alwayes by his righteous judgement , and this not by his patience onely , but by his power . Fourthly , Perversas voluntates , non invitas flectendo , sed spontaneas & suo impetu faciles ulterius Satanae praecipitandas tradendo . By giving over perverse , wilfull , rebellious sinners to the rage and will of Satan to hurry and enrage them at his pleasure unto further sinfulnesse . When Iudas had listued to the Temptation of Satan to betray Christ , had set himselfe to watch the most private opportunitie , had been warned of it by Christ , and that upon a question of the most bold and impudent hypocrisie that was ever made , Master , Is it I ? ( though it is not an improbable conjecture that Iudas at that very time upon the curse that was pronounced might secretly and for that time seriously resolve to give over his plot , and upon that resolution to aske the question ) then at last , Christ by a sop did give Satan as it were a further seisin of him , and the purpose of Christ was that that which he was to doe , hee might doe quickely . He was now wholly given up to the will of Satan , whose temptation haply before , though very welcome in regard of the purchase and project of gaine which was in it , had not fully silenc'd nor broken through all those reluctancies of Conscience , which were very likely to arise upon the first presentment of so hideous a suggestion ; but now I say whether out of a sinister Construction of our Saviours words , That thou doest doe quickly , as if they had been , not as indeed they were , a giving him over to the greedinesse of his owne lust , and to the rage of Satan , but rather an allowance of his intention , as knowing that hee was able to deliver himselfe out of their hands unto whom he should bee betraide , and so his treason should onely make way to Christs miracle and not to his crosse ; or whether it were out of a secret presumption , that , notwithstanding Christ had made him know how his conspiracie was not hid from him , yet since he was of all the company singled out whom Christ would Carve unto ; therefore his conspiracie was not so vile , but that Christ would red●…re in gratiam , countenance and respect him after all that , and that as by the plot hee had not so lost him , but that hee had gain'd him againe , so also hee might doe after the execution too . Now I say after that soppe , and those words , without further respect to the strugglings and staggerings of his Conscience , hee goes resolvedly about that damned businesse , for he was now delivered unto the will of Sathan . The like libertie and commission was that which God gaue to the evill spirit against Ahab and his Prophets , that hee should goe forth with lying perswasions , and should bee beleeved , and prevaile according to that of the Apostle , that God giveth over those that beleeve not the Truth , but have pleasure in unrighteousnesse , to strong delusions that they may beleeve a lye , and that the God of this world doth blinde the eyes of those which beleeve not . Lastly , the Punishment of sinne is Eternall , That wrath which in the day of the Revelation of Gods righteous Iudgement shall bee powred forth upon ungodly men . The Saints are redeemed already in this life , and are said to have Eternall Life ; but yet that great day is by an excellency called the day of Redemption , because then that life which is here hid , shall be then fully discovered . So on the other side , though the wrath of God be revealed from Heaven already against all unrighteonsnesse , and Abideth vpon those that beleeve not , yet after an especiall manner is the last day called a day of wrath , because then the heapes , treasures , stormes and tempests , blackenesse and darkenesse of Gods displeasure shall in full force seize upon ungodly men . And this wrath of God is of all other most unsupportable . First , In regard of the Author , It comes from God ; Now we know a little stone if it fall from a high place , or a smal dart shot out of a strong bow wil do more hurt , then a farre greater that is but gently laid on . How wefull then must the case of those be who shall have mountaines and milstones throwne with Gods owne arme from Heaven upon them : for though God in this life suffer himselfe to bee wrestled with , and even pressed downe , yet at last he shall come to shew forth the glory of his Power in the just condemnation of wicked men . Secondly , in its owne nature , because it is most heavie , and invincible . All conquest over an evill must proceede either from Power , which is able to expell it , or from Faith and Hope that a man shall be delivered from it by those that have more power then himselfe ; what ever evill it is which doth either keepe downe Nature that it connot rise , or hedge it in that it cannot escape , is very intollerable . Now Gods wrath hath both these in it . First , it is so great that it exceedes all the power of the Creature to overcome it , heavier then mountaines , hotter then fire , no chaffe nor stubble shall stand before it : and it shall be All within a man , folded up in his very substance , like the worme in the wood on which it feedes : And secondly as it is heavie and so excludes the strength of nature to overcome it , so is it infinite too , and thus it excludes the hope of nature to escape it . The ground of which infinitenesse in punishment is the infinite disproportion betweene the Iustice of God which will punish , and the nature of man which must suffer . Gods Iustice being Infinite , the violation thereof in sinne must needes contract an infinite demerit , and debt ( because in sinning we robbe God of his Glory , which we must repay him againe . ) Now the satisfaction of an Infinite debt must needes be Infinite , either in degrees ( which is impossible , For , first nothing can bee Infinite in Being , though it may in duration , but onely God. And , secondly if it could , yet a finite vessell were not able to hold an infinite wrath ) or else in some other infinitenesse , which is either infinitenesse of worth in the person satisfying , or for defect of that infinitenesse of time , to suffer that whith cannot bee suffered in an infinite measure : And this is the reason why Christ did not suffer infinitely in time , because there was in him a more excellent i●…finitenesse of person , which raised a finite suffering into the value of an infinite satisfaction ( though * Scotus and from him some learned men have rendered another reason hereof , because hee suffered onely for those who were to breake off their sinnes by Repentance . Now then to conclude all ; In as much as sinne is by the Law made exceeding sinfull , and death exceeding deadly , not to legall but evangelicall purposes ; not to drive men to blaspheme or despaire , but to beleeve ; not to frighten them from God , but to drive them unto him in his Sonne ; ( for the Law comes not but in the hand of a mediator ▪ ) And in as much as this is the accepted time , and the day of Salvation , that now he commandeth All Men every where to repent , because he hath appointed a Day , in the which he will Iudge the World in righteousnesse , whom hee doth now invite , and beseech in mercy : We should therefore be wise for our selves , and being thus pursued and cast in the Court of Law , flie to that Heavenly Chancery , that Office of Mercie and mi●…gation which is set up in the Gospell , and that while it is yet called to Day , before the Percullis bee shut downe , before the blacke flagge be hung out , before the Talent of Lead seale up the measure of our wickednesse , and the Irreversible decree of wrath be gone forth ; for we must know that God will not alwayes bee despised , nor suffer his Gospell to waite ever upon obdurate ●…ners , or his Sonne to stand ever at our dores , as if he stood in need of our admittance . But when there is no remedy , but that we judge our selves unworthy of Eternall Life , and stand in contempt and rebellion against his Court of Mercie , he will dismisse us to the Law againe . O Consider , what wilt thou doe if thou shouldest bee dragg'd naked to the Tribunall of Christ , and not bee able with all thy cries to obtaine so much mercie from any Mountaine , as to live for ever under the weight and pressure of it ! When thou shalt peepe out of thy Grave , and see Heaven and Earth on fire about thine eares , and Christ comming in the flames of that fire to revenge on thee the quarrell of his Covenant ! Whither then wilt thou fly from the presence of him that sitteth on the Throne ? Let us therefore learne to Iudge our selves that wee may not be condemned of the Lord , to fly to his Sanctuary , before wee be haled to his tribunall ; Hee requires no great thing of us , but onely to relinquish our selues , and in humilitie and sincerity to accept of him and receive that redemption by beleeving in him , which hee hath wrought by suffering for us ; this if in truth and spirit we doe , all the rest will undoubtedly follow , namely the life of our Faith here , in an universall obedience , and the end of our faith hereafter , even the falvation of our Soules . THE RAIGNE OF SINNE . ROM . 6. 12. Let not sinne therefore Raigne in your mortall bodi●…s , that you should obay it in the lusts thereof . AFter the doctrine of the state and guilt of sinne , It will be needefull for the further Conviction thereof ( that sinne may appeare exceeding sinfull ) to shew in the next place the Power and the Raigne of sinne ; from which the Apostle in this place dehorteth us . Having in the former Chapter set forth the doctrine of Iustification , with those many comfortable fruites and effects that flow from it , he here passeth over to another head of Christian Doctrine , namely Sanctification , and Conformitie to the holinesse of Christ , the ground wherof he maketh to be our Fellowship with him in his death and Resurrection : for Christ carried our sinnes upon the Tree with him , and therefore we ought with him to die daily unto sin , and to live unto God. This is the whole argument of the precedent parts of the Chapter , and frequently elsewhere used by the Apostle , and others , 2. Cor. 5. 14 , 15. Gal. 2. 20. 3. 27. 5. 24. Ephes. 2. 6. Phil. 3. 10. Col. 2. 12. 13. 26. 3. 1. 4. Heb. 9. 14 1. Pet. 4. 1. 2. Now the words of the Text are as I conceive a Prolepsis , or answer to a tacite objection which might be made . A weake Christian might thus alledge , If our fellowship in the death of Christ doe bring along with it a death of sinne in us , then surely I have little to doe with his death ; For alas sinne is still alive in me , and daily bringeth forth the workes of life . To this the Apostle answeres , Though sinne dwell in you , yet let it not raigne in you , nor have its wonted hold and power over you . a Impossible it is while you carry about these tabernacles of flesh , these mortall bodies , that sinne should not lodge within you , yet your care must be to give the kingdome unto Christ , to let him have the honour in you which his father hath given him in the Church , to Rule in the midst of his enemies , those fleshly lusts which fight against him . By b Mortall bodie , we here understand the whole man in this present estate , wherein he is obnoxious to death , which is an usuall figure to take the part for the whole , especially since the body is a weapon and instrument to reduce into act , and to execute the will of sinne . Before I speake of the power of sinne , here are Two points offer themselves from the connexion of the words to those preceding , which I will but only name . First , Sinne will abide for the time of this mortall life in the most regenerate , who can say , I have made my heart cleane , I am free from my sinne ? David had his secret sinnes , which made him pray ; and Paul his thorne in his flesh , which made him cry out against it . To the reasons of this point before produc'd wee may adde , that God suffers our sinnes to dwell in us , first to magnifie the glory of his mercy , that notwithstanding he be provoked every day , yet he doth still spare us . It is said in one place , that when God saw that every Imagination of the thoughts of mans heart was continually evill , he said , I will destroy man whom I have created from off the face of the earth ; yet afterwards God said , I will not againe curse the ground any more for mans sake , for the imagination of mans heart is evill from his youth . The places seeme at first view to be contradictory to one another . But we are thus to reconcile them , After there had been a propitiatory offering made by Noah unto God upon an Altar , which was the type of Christ , it is said that God smelt a sweete savour , and resolved , I will no more curse the earth , not Because , but Although the imagination of mans heart be evill from his youth ; that is , though men are so wicked that if I would Iure meo uti , take advantage to powre out againe my displeasure upon them , I might doe it every day , yet I will spare them notwithstanding their lusts continue in them . For we are not to understand the place as if it tended to the extenuation of originall sinne ( as a some doe ) I will take pitty upon them , Because of their naturall infirmities ; but onely as tending to the magnifying of Gods mercy and patience , I will take pitty upon them , b though I might destroy them . For so the originall word is elsewhere taken . Thou shalt drive out the Cananites , Though they have iron chariots , &c. Secondly , to magnifie the Glory of his powerfull patience , that being daily provoked yet he hath power to be patient still . In ordinary esteeme when an enemie is daily irritated , and yet comes not to revenge his quarrell , we accompt it impotency and unprovision , but in God his patience is his power . When the people of Israel murmured upon the report of giants in the land , and would have made a Captaine to returne into Egypt , and have stoned Ioshua and Caleb , so that Gods wrath was ready to breake out upon them , and to disinherite them , this was the argument that Moses used to mediate for them , Let the Power of my Lord be great , according as thou hast spoken , The Lord is long-suffering and of great mercy . Thou hast shewed the Power of thy mercy from Egypt untill now , even so pardon them still . If we could conceive God to have his owne justice joyned with the impotency and impatiency of man , wee could not conceive how the world should all this while have subsisted in the midst of such mighty provocations . This is the only reason why he doth not execute the fiercenesse of his wrath , and consume men , because he is God and not man , not subject to the same passions , changes , impotencies as men are . If a house be very weake and ruinous , & clogg'd with a sore waight of heavy materials which presse it downe too , there must be strength in the props that doe hold it up ; even so that patience of God which upholds these ruinous tabernacles of ours , that are pressed downe with such a waight of sinne , a waight that lies heavie even upon Gods mercy it selfe , must needs have much strength and power in it . The second point from the Connexion is , That our Death with Christ unto sinne is a strong argument against the raigne and power of sinne in us . Else wee make the death of Christ in vaine , for in his death hee came with water and bloud , not onely with bloud to justifie our persons , but with water to wash away our sinnes . The Reasons hereof are , first , Deadnesse argues disability to any such workes as did pertaine to that life unto which a man is dead . Such then as is the measure of our death to sinne , such is our disability to fulfill the lusts of it . Now though sinne be not quite expir'd , yet it is with Christ nail'd upon a crosse , They that are Christs have crucified the flesh with the affections and lusts : so that in a regenerate man it is no more able to doe all its owne will , then a crucified man is to walke up and downe , and to do those businesses which he was wont to delight in . He that is borne of God sinneth not neither can sinne , because he is borne of God , and his seede abideth in him . Secondly , Deadnesse argues disaffection . A condemned man cares not for the things of this World , because he is in Law dead , and so reserv'd to an execution , and utterly devested of any right in the things hee was wont to delight in : the sight or remembrance of them doth but afflict him the more . A divorc'd man cares not for the things of his wife , because in law she is dead vnto him , and hee unto her . So should it bee with us and sin , because we are dead with Christ , therefore we should shew it no affection . Thirdly , Deadnesse argues liberty , unsubjection , justification , He that is dead is freed from sinne , as the woman is from the husband after death . And therefore being freed thus from sinne we should not bring our selves into bondage againe , but stand fast in the liberty wherewith Christ hath set us free , and sinne should appeare in our eyes , as it is in it selfe a dead thing , full of noisomenesse , horrour , and hideous qualities . We therefore should labour to shew forth the power of the death of Christ in our dying to sinne ; for this is certaine we have no benefit by his sufferings , except we have fellowship in them , & we have no more fellowship in them , then we can give proofe of by our dying dayly to sinne ; For his blood clenseth from all sinne . Let us not by raigning sinne Crucifie Christ againe , for he dieth no more : In that hee died , hee died once unto sinne ; Death hath no more power ov●…r him , to shew that sinne must have no more power over us , but that being once dead to sinne , we should thenceforth live unto him that died for us . There is a speech in Tertullian , which though proceeding from Novatianisme in him , doth yet in a moderated and qualified sense carry the strength of the Apostles argument in it , Si possit fornicatio & moechia denno admitti , poterit & Christus denno mori , If fornication and adultery may bee againe committed by a man dead to sinne in that raging and complete manner as before , if raigning sinne after it hath beene ejected out of the Throne , and nail'd to a Crosse , can returne to its totall and absolute soveraigntie as before , Christ may dye againe , for the sinnes of a Iustified and regenerate man are Crucified upon his Crosse , and in his body . Now I proceede to the maine thing in the Text , namely the Regall power of sinne . It is an observation of Chrysostome and Theodoret on the Text , which though by some rejected as too nice , I shall yet make bold to commend for very pertinent and rationall . The Apostle did not say ( say they ) Let not sinne Tyrannize , for that is sius owne worke and not ours , as the Apostle sayeth , Now then is it no more I that doe it , but sinne that dwelleth in me , all the service which is done to a tyrant is out of violence , and not out of obedience : But he sayes , Let it not raigne in you , for to the raigne of a King the obedience of the Subjects doth as it were Actively concurre ( whereas the subjects are rather patients then agents in a tyranny . ) So then in a Raigning King there is a more Soveraigne power then in a Tyrant ; for a Tyrant hath only a Coactive power over the persons , but a King hath a sweete power over the wills and affections of his Subiects , they freely and heartily love his person , and rejoyce in his service ; which rule though it be not perpetuall in the letter and in civill governements ; ( for the unwillingnesse of a people to serve a Prince may not onely arise from his tyrannie , but even when he is just and moderate , from their owne rebellion ) yet it is most generall and certaine in the state of sinne which is never a King over rebellious subjects , who of themselves reject its yoke and governement . For the better discovery then of the power of sinne we must note first that there are but three wayes after which sinne may be in a man. First , as an usurping Tyrant , and seditious commotioner , either by surprizall invading , or by violence holding under , or by projects circumventing a man against his will , taking advantage of some present distemper of minde , or difficultie of estate ; as in David of idlenesse , in Peter of teare and danger , or the like . And thus sinne doth often incroach upon the Saints of God , and play rhe Tyrant , use them like Captives that are sold under the power of sinne . It was thus a Tyrant in Saint Paul ; we reade of him that hee was sold under sinne , and wee read of Ahab , that hee was sold to sinne ; but with great difference , the one sold himselfe , and so became willingly the servant of sinne , the other was sold by Alam , from which bondage hee could not utterly extricate himselfe , though hee were in bondage to sinne , as the Creatures are to vanity , not willingly , but by reason of his act that had subjected him long before . Secondly , As a st●…ve , a Gibeonite ▪ or Tributarie Cananite , as a spoyled , mortified , crucified , dying , decaying sinne , like the house of Saul growing weaker and weaker ; and thus sinne is constantly in all the faithfull ; while they are i●… the field the chaste is about them . Thirdly , As a raging and commanding King , having a throne the heart , servants the members , a counsell the world , flesh and Divell , a complete armorie of lusts and temptations , fortifications of ignorance , malice , rebellion , fleshly reasonings , lawes and edicts , lastly a strict judicature , a wise and powerfull rule over men , which the Scriptures call the gates of Hell. And of the Power of this King we are to speake . In a King there is a Two fold Power . A Power to command , and a Power to make his commands be obeyed . Sinne properly hath no power to command , because the kingdome of it is no way subordinated to Gods Kingdome over us , but stands up against it . And even in just and annointed kings there is no power to command any thing contrary to that Kingdome of Christ to which they are equally with other subject . But though sinne have not a just power to command the soule , yet it hath that upon which that power , where it is , is grounded , namely a kinde of Title and right over the soule . Sinne is a spirituall Death , and man by his first fall did incurre a subjection to every thing which may be called Death , so that then a man did passe into the possession of sinne ; whence that phrase spoken of before , Thou hast sold thy selfe to worke evill . Now Quod venditur transit in potestatem ementis , when a thing is sold it passeth into the possession of that to which it is sold. This is the covenant or bargaine betweene a Sinner and Hell , Man purchaseth the pleasures and wages of sinne , and sinne takes the possession of man ; possession of his nature in Originall sinne , and possession of his life in Actuall sinne . The tryall of this title of sinne , that wee may discerne whether we are under it or no , must be as other Titles are ; we must first inquire who they are , unto whose right and possession a man may belong , and then examine the Evidences which either can make for himselfe . To sinne wee know doth appertaine the primitive right of every naturall and lapsed man ( for we are by nature the Children of wrath . ) A purchase then there must come betweene , before a man can passe over into anothers right ; this purchase was made by Christ , who bought us with his blood : And the treatie in this purchase was not between Christ and sinne , but betweene him and his Father ; Thine they were and thou gavest them me , for the fall of Man could not nullifie Gods Dominion nor right unto him ▪ for when man ceased to be Gods Servant , he then began to be his Prisoner ; and though Sinne and Sathan we●… in regard of man Lords , yet they were in regard of God , but Iaylors , to keepe or part from his Prisoners at his pleasure . Besides though Christ got man by purchase yet Sinne and Sathan lost him by forfeiture ; for th●… prince of this world seizing upon Christ in whom he had ●…o right , ( for he found nothing of his owne in him ) did by that meanes forteite his former right which hee had in men of the same nature . Wee see then , all the claime that can be made is either by Christ , or Sinne ; by that strong man , or him that is stronger ; A man must have evidences for Christ , or else hee belongs unto the power of Sinne. The evidences of Christ are his Name , his Seale , and his Witnesses . His Name , a new Name , a name better then of sonnes and daughters , even Christ formed in the heart , and his Law ingraven in the inner man. As it is fabled of Ignatius , that there was found the Name of Iesus written in his heart ; so must every one of Gods House bee named by him with this new name , Of Him are all the Families in Heaven and in Earth named . The Seale of Christ is his Spirit , witnessing unto and securing our spirits that we belong unto him : For hee that hath not the Spirit of Christ the same is none of his , and by this we know that he dwelleth in us , and we in him , because hee hath given us of his Spirit . The witnesses of Christ are three , The Spirit , the Water , and Blood. The Testimonie of Adoption , Sealing the Fatherly care of God to our Soules , saying to our Soules that he is our Salvation and Inheritance . The Testimonie of Iustification , our Faith in the blood and price of Christ , and the Testimonie of Sanctification in our being cleansed from dead workes , for he came to destroy the workes of the Devill , hee came with Refiners fire and with Fullers sope , and with healing under his wings , that is ( as I conceive ) under the preaching of his Gospell , which , as the beames of the Sunne , make manifest the savor of Him in every place , and by which he commeth and goeth abroad to those that are a far off , and to those that are neere . It was the Office of Christ as well to Purifie as to Redeeme , as well to Sanctifie as to Iustifie us ; so that if a man say hee belongs to Christ , and yet bringeth not forth fruite unto God , but lives still married to his former lusts and is not cleansed from his filthinesse , hee makes God a lyer , because hee beleeveth not the Record which hee gives of his Sonne ; ( for Hee will not have either a barren or an adulterous spouse ) yea he putteth Christ to shame , as if he had undertaken more then he were able to performe : Besides , Christ being a Light , a Starre , a Sunne , never comes to the heart without selfe-manifestation , such evidence as cannot be gainesaid ; unto him belongs this royall prerogative to be himselfe the witnesse to his owne Grace . And when the Papists demaund of us How wee can bee sure that this Testimnoy of Christs Grace and Spirit is not a false witnesse and delusion of Sathan ; wee demaund of them againe , If the flesh can have this advantage to make such Objections against the unvalueable Comforts of Christs Grace , and the heart have nothing to reply ; If Christ witnesse , and no man can understand it ; If the Spirit of Christ be a Comforter , and the Divell can comfort every jot as well , and counterfeit his comforts to the quicke , and so cozen and delude a man ; what is any man the better for any such assertions of Scripture , where the Spirit is called the Spirit of Comfort , the strengthner of the inner man , and the heart said to be established by Grace ? Certainely the Comforts of the Spirit must fall to the ground , if they bring not along a proper and distinct lustre into the Soule with them . And this Ambrosiu●… Catharinus himselfe a learned Papist , and as great a scholler in the Trent Councell as any other , was bold to maintaine against the contrary opinion of Dominicus Soto in a publike declaration , unto whom Bellarmine dares not adhere , though it bee his custome to boast of their unanimitie in point of Doctrine . Besides sinne is of a quarrelling and litigious disposition , it will not easily part from that which was once its owne , but will bee ever raysing sutes , disputing , arguing , wrangling with the Conscience for its old right ; Christ came not to send peace , but a sword , perpetuall and unreconcileable combats and debates with the flesh of man. If a man hold peace with his lusts , and set not his strength and his heart against them , If they bee not in a state of rebellion , they are certainely in the throne . It is impossible for a King to rebell , because hee hath none above him ; and so as long as lust is a king it is in peace , but when Christ subdues it and takes possession of the heart , it will presently rise and rebell against his kingdome . Heere then is the triall of the Title . If a man cannot shew the evidences of a new purchase , the Spirit , the Blood , the Water , the Sonneship , the Righteousnesse , the Holynesse , Conversation , and Grace of Christ ; If he be not in armes against the remnants of lust in himselfe , but live in peace and good contentment under the vigor and life of them , that man belongs yet unto the right of sinne . For if a man be Christs , there will bee Nova regalia extremely opposite to those of sinne . A new heart for the Throne of the Spirit ; New members to bee the servants of Righteousnesse ; New Counsellors , namely the Lawes of God ; A new Panoplie , The whole armour of God ; New lawes , The law of the minde , and of the heart ; A new Iudicature , even the government of the Spirit : Thoughts , Words ▪ Actions , Conversations , All things new as the Apostle speakes . Now let us in the next place consider the power whereby sinne makes its commands to bee obeyed , wherein it is more strong and sure then a Tyrant , who ruleth against the will of his Subjects . The particulars of this strength may be thus digested . First sinne hath much strength from it selfe , and that in these regards . First , it is very wilfull , it is as it were all will. Therefore it is called in the Scripture , The will of the flesh , and the will of the Gentiles , and the will of men . And the will is the seate of strength , especially seeing the will of man , and the will of sinne or the flesh are in the Scripture phrase all one . If a man had one will and sinne another , mans will drew one way and sinnes another , peradventure his power to resist might be stronger then sinnes power to command : but when the will of sinne is in the will of man as a bias in a bowle , as a flame in smoke , as a weight or spring to an engine , as spirits in the body , to actuate and determine it to its owne way , how can a man resist the will of sinne , who hath no other then a sinfull will to resist by ? Secondly , as sinne is wilfull , so it is very passionate and lustfull , which addes wings as it were to the commands of sinne . The Apostle cals them passions , and those working passions ; when we were in the flesh , The motions of sinne did worke in our members . There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lust and passions of lust , which the Apostle cals vile lusts , and burning lusts , and affections and lusts , that is , very lustfull lusts . Lust is in the best , but these violent passions and ardencies of lust are shrewd symptomes of the raigne of sinne . To be fierce , implacable , head-strong , like the horse in the battaile , and that not upon extraordinary distemper or surprizall ( as Ionah and Asa were ) but habitually , so as on any occasion to discover it , is by the Apostle put in amongst the Characters of those that denie the Power of Godlinesse . For sinne must not hold its power where ▪ Godlinesse hath any . Thirdly , it hath Lawes and Edicts , full of wisedome and cunning , edg'd and temper'd with many encouragements and provocations to those that obey , which ( as I said before ) the Scripture cals the Wages of sinne , and pleasures of sinne , by which Balaam was enticed to curse Gods people . A Law is nothing else but a Rule or Principle of working which orders and moderates the course of a mans life ; And so sinne hath a way to carry men in , and Principles to governe men by , which Saint Paul cals Seculum the course of the world . Such as are Rules of Example , Custome , good intentions , Gods mercy taken by halses , without respect to any conditions which it brings with it , the common frail●…e of our nature , that we are All men , and that the best have their infirmities , distinctions , evasions , justifications , extenuations , partiall strictnesse in some particulars , the opus operatum , or meere doing of dueties requit'd , and many like , most of which things I have spoken of more largely heretofore upon another Scripture . Fourthly , it is full of flattery to entice and woe a man , cunning to observe all the best seasons to surprize the soule . And though enticements be base , yet they are very strong , like a gentle showre or a soft fire they sinke , and get in closer then if they should be more violent . That which is as soft as oyle in the touch , may be as sharpe as swords in the operation . And therefore as a man is said in one place to be enticed by lust , so elsewhere he is said to be driven and thrust on by lust . Take heede to your selves lest you corrupt your selves , lest thou lift up thine eyes to heaven , and when thou seest the sunne , and the moone , and the starres , shouldst be driven to worship them and serve them . The Objects themselves have no coactive or compulsory power in them ( for they worke but as Objects , which is the weakest way of working that is , for Objects ▪ a●…e never totall Agents , but onely partiall , they doe never any more then cooperate with some facultie and power unto which they are suteable ) yet such is the strength of those lusts which are apt to kindle by those Objects , that a man is said to be driven to idolatry by them . All which false prophets can doe is but morall and by way of cunning and seducement , yet such is the strength of those lusts which they flatter and worke upon by their impostures , that they are said to Thrust a man out of the way which the Lord commanded him to walke in . For as we use to say of the requests of a King , so we may of the flatteries and allurements of sinne , That they doe amount unto commands . In one word , sinne is throughly furnish'd with all sorts of Armour , both for defence and opposition , all strong holds , all reasonings and imaginations , and thoughts which can be contriv'd to secure it selfe ; and therefore no marvell if it have much strength from itselfe . Secondly , it hath much strength from Satan and the world , which are the counsellers and aides of sinne , which bring in constant supplies and provisions unto it . Therefore lusts are said to be of the World , and to bee earthly and divellish , because the world and the divell supply them with constant fuell . But lastly and principally lust hath much strength in and from us . First , because they are naturall unto us . A mans sinne is himselfe , it is call'd by the name of our a Old man. And therefore to be b carnall , and to walke as man , to live after the lusts of the flesh , and after the lusts of men are all one . To c live to sinne in one place is to d live to our selves in another . To e crucifie fleshly affections in one place , is f to mortifie our earthly members in another . To g deny ungodlinesse and worldly lusts in one place , is to h deny our selves in another . To i lay aside the sinne that doth so easily beset us in one place , is to k cast away our right eye and our right hand in another . And therefore the wayes of sinne are call'd l our owne waies , and the lusts of the flesh m our owne lusts , and being our owne , we love and cherish them . n No man ever hated his owne flesh , neither can any man by nature hate his owne lusts , unto which he is as truly said to be o married as the Church is to Christ. And this serves much to set forth the power of sin . For the love of the subject is the strength of the Soveraigne ; a king shall then certainely be obeyed , when he cōmands such things as it were difficult for him to prohibite . Secondly , lust hath from us weapons to set forward its strength , The heart a forge to contrive , and members instruments to execute , the heart a wombe to conceive , and the members midwives to bring forth lusts into act . Lastly , sinne must be very strong in us because we are by nature full of it . So the Apostle saies of naturall men that they were filled with all unrighteousuesse , and full of envie , debate , deceite , &c. and S. Peter , that they have Eyes full of Adultery , that cannot cease from sinne . Now where there is All of a strong thing that must needes be exceeding strong . If all the foure windes should meete together in their full strength , what mountaines would they not roote up by the foundation ? What a mighty rage and strength is there in the sea , onely because it is full of waters , and All water belongs unto it ? Who is able to looke upon the sunne , or endure the brightnesse of that glorious Creature , onely because it is Full of light ? the same reason is in fleshly lusts , they are very strong in us , because our nature is full of them , and because all their fulnesse is in our nature . Now this strength which is thus made up of so many ingredients , doth further appeare in the Effects of it , which are these Three , all comprised in the generall word of Obeying it in the Lusts thereof , which denotes a full & uncontroled Power in sin . First , the somenting ▪ entertaining , cherishing of lust , shaping of it , delighting in it , consenting unto it ; when a man doth joine himselfe to sin , and setle himselfe upon it , & set his heart to it , and respect it in his heart , and studie & consult it , and resolve upon it . Secondly , Executing of it , and bringing into act the suggestions of the flesh thus conceived , yeelding to the commands , drudging in the service , drawing iniquitie with cords and cartropes , resigning both heart and hand to the obedience of sin . Thirdly , Finishing it , going on without wearinesse or murmuring , without repenting or repining in the waies of Lust , running in one constant chanell , till like the waters of Iordan the soule drop into the dead lake . All these three Saint Iames hath put together to shew the gradations , and the danger of fleshly Lusts. Euery man is Tempted , when he is drawne away of his owne Lusts and enticed ; Lust when it hath Conceiued bringeth forth sinne , and sinne when it is Finished bringeth forth Death . First , there is the Suggestion , Lust draweth away and enticeth . Secondly , the Conception and formation , in the delight and consent of the will. Thirdly , the Execution , and bringing into act . Fourthly , the Consummation and accomplishment of Lust , filling vp the measure , going on vnweariedly to the last , till there is no hope , and so abusing the patience and long suffering of God unto destruction . Sinne growes till it be ripe for the slaughter ; now if men in the interim cut off their sinnes , and turne to God before the decree be sealed , before he stirre up all his wrath , and will suffer his Spirit no longer to strive , if they cōsecrate that litle time & strength they have left to Gods Service , then the kingdome of sin is pull'd downe in them . To this purpose is the Counsell of Daniel to Nebuchadnezar ; That he should breake off his sinnes by righteousnesse , and his iniquities by shewing mercie to the poore , that is , he should relinquish those sins which were most predominant in him ; his unjustice , and oppression , and tyrannie against poore men ( thus Paul preached of righteousnesse , and temperance , and judgement to come , to Felix a corrupt and lascivious Governor ) & by that meanes his tranquillitie should be lengthened , not by way of merit ( for a theefe deserves no pardon , because he gives over stealing ) but by way of mercie and favour . Hitherto I have but shewed that sin is a strong king . But this is not enough to d●…ive men to Christ , ( which is my principall scope . ) It is further required that men bee Convinc'd of being under this power of sinne . The first use then which I shall shew you may bee made of this Doctrine is for Conviction and tryall of the raigne of sinne in our selves ; for the more distinct expediting whereof I shall propose these three cases to be resolved . First whether sin may raigne in a Regenerate man so , as that this power and kingdome of sinne shall consist with the righteousnesse of Christ ? Secondly , How wicked men may be Convinc'd that sinne raignes in them , and what difference there is betweene the power of sinne in them , and in the regenerate ? Thirdly , why every sinne doth not raigne in every unregenerate man ? For the first of these , we must remember in the generall , that sinne doth then raigne when a man doth obey it in the lusts thereof , when he doth yeelde up himselfe to execute all the commands of sinne , when he is held under the power of Sathan , and of darkenesse . And for the regenerate wee must likewise note what Saint Paul , and Saint Iohn have spoken in generall of this point . Sinne shall not have dominion over you , for you are not under the Law , but under Grace , saith Saint Paul , when a man is delivered from the Obligations of the Law , he is then delivered from the strength of sinne ; ( for the strength of sinne is the Law ) And he that is borne of God sinneth not , neither can sinne , saith Saint Iohn , that is , cannot obey sinne in all the lusts and commands thereof , as a servant to sinne , from which service hee hath ceased by being borne of God ( for no man can bee Gods Sonne and sinnes servant : ) for we are to distinguish betweene doing the worke of sinne , and obeying sinne in the lusts thereof . As a man may doe divine workes , and yet not ever in obedience to God , so a man may be subject as a Captiue in this or that particular tyrannie of sinne , who is not obedient as a servant to all the governement of sinne , for that takes in the whole will , and an Adequate submission thereof to the peaceable and uncontroll'd power of sinne . Let us then inquire how farre the power of sinne may discover itselfe in the most regenerate . First , the best have flesh about them , and that flesh where ever it is worketh , and rebelleth against the Spirit of Christ , so that they cannot doe the things which they would . Secondly , this flesh is of itselfe indifferent to great sinnes as well as to small , and therefore by some strong temptation it may prevaile to carrie the Saints unto great sins , as it did David , Peter , and others . Thirdly , this fleshis as much in the will as in any other part of regenerate men , and therefore when they commit great sinnes , they may commit them with consent , delight , and willingnesse of heart ▪ Fourthly , this flesh is in their members as well as in their wills , and therefote they may actuate , and execute those wills of sinne which they have consented unto . Fifthly , we confesse that by these sinnes thus committed , the Conscience of a regenerat man is wasted and wounded , and overcome by the power of sinne , and such a particular grievous Guilt contracted , as must first bee washed away by some particular repentance , before that man can be againe qualified to take actuall possession of his inheritance , or to be admitted unto glory . In which case that of the apostle is most certaine , that the very righteous shall scarsely be saved . For wee are to note that as some things may indispose a man for the present use , or dispossesse him of the Comforts and Emoluments , which yet are not valid enough to devest him of the whole right and state in a living : so some sinnes may bee of so heavie a nature as may unqualifie a man for an actuall admittance into Heaven , or possession of glory , which yet doe not nullifie his Faith , nor extinguish his Title and interest unto it . Thus we see that sinne may in the most holy have great power ; the examples whereof are all written for our learning , to teach us what is indeede within us , how circumspectly wee should walke , how watchfull over our hearts , how stedfast in our Covenant , lest wee fall after the example of those men , and so breake our bones as David did . For one great sinne presumptuously committed , will bring either such a hardnesse of heart , as will make thee live in a wretched securitie and neglect of thy service , and peace with God ; Or such a wofull experience of his wrath and heavie displeasure against sinne , as will even bruise thy Conscience , and burne up thy bowels , and make thee goe drooping and disconsolate it may be all thy dayes . But yet , though sinne may thus farre proceede against a regenerate man , all this doth not amount to a complete raigne . Though sinne may have a victorie in the faithfull and that even over their wills , yet it hath not a kingdome , which imports a complete and universall resignation of the whole will and man to the obedience of it . It is one thing to have the whole consent of the will unto some one sinne stollen away by some particular temptation ; and another , to be whollie addicted and devoted to the waies of sinne , to have the whole heart universally married to Lust , and filled with Sathan , whereby it bringeth forth fruite unto dea●…h . Into the former of these we grant the faithfull may fall , ( and yet even in that case , the seede of God which abideth in them , though it did not operate to prevent ●…inne , will yet undoubtedly serve to supplie repentance in due time ; and though Consent went before to conceive sinne , yet it shall not follow after to allow it being committed ; but they review their sin with much hatred , and selfe-displicencie , with affliction of spirit , humiliation of heart , admiration of Gods patience and forbearance , with renewing their Covenant , with Complaints and heavie bewailings of their owne frowardnesse , with a filiall mourning for their ●…ngratitude and undutifulnesse unto God. ) But that a regenerate man should totally addict himselfe to the wayes of sin , is repugnant to the Scripture , and extremely contrarie to that Throne which Christ hath in the heart of such a man. For the second Case , how unregenerate men may bee convinc'd that sinne doth raigne in them , wee must observe that the complete raigne of sinne , denotes two things . First that strength , power , soveraigntie , and dominion of sinne , which hath beene already opened . Secondly , A peaceable , uncontroled , willing , universall subjection of all the members vnto the obedience of that King. Now to measure the unregenerate by this Adequate Rule , wee must know , that they first are of severall sorts and stampes . Some are apparantly and in conspectu hominum outragious sinners , upon whom every man that sees them , and is well acquainted with the trade and course of sinne which they live in , may without breach of Charitie passe this sentence , there goes a man who declares himselfe in the eyes of the World to bee a servant of sinne ; ( I speake not this for liberty of censuring , but for evidence and easinesse of discerning onely . ) Every man that thinkes it basenesse and below the straine of his spirit to tremble at Gods Word , to feare judgements against sinne denounced , who with a presumptuous and high hand rejects the warnings which God sends him , who in his practise and sinfull conformities makes more account of the course of the World , then of the curse of God ; of the fashions of men , then of the will of the Spirit ; of the estimation of men , then of the opinion of Christ : and such is every one that allowes himselfe in the same excesse of rage and riot , of swearing , swaggering , and uncleannesse with his divelish associates , in the name and autho●…itie of the Lord Iesus . I pronounce that man to be a servant of sinne : and if he continue sinnes servant , he shall undoubtedly have sinnes wages ; The wages of sinne is Death , even the everlasting vengeance and wrath to come ; and if hee despise that warning , the word which I have spoken shall rise against him at the last day . Others there are of a more calme , civill , composed course , men much wiser but not a dramme holyer then those before . And here mainely stickes the inquirie , and that upon Three exceptions , with which they may seeme to evade , and shift off this power of sinne . First , in those men there appeareth not so soveraigne and absolute a dominion of sinne as hath been spoken of , in as much as they seeme to live in faire externall conformitie to the truthes which they have learned . To which I answere first in generall , that there may bee a raigne of sinne where it is not perceived , and that Insensibility is a maine argument of it . For this is a certaine rule , the more tenderly and seriously any man is affected with sense and sorrow for the power of sinne , the more hee is delivered from it . The young man in the Gospell was fully perswaded that hee had kept the whole Law , and little thought that his owne possessions were his king , and that he was a vassall to his owne wealth , till Christ convinced him of a mighty raigne of covetousnesse in his heart . A ship may in the midst of a calme by reason of a great mist , and the negligence of the Marriners to sound and discover their distances from land , split it selfe against a rocke , as well as be cast vpon it by some irresistible storme : and so that man who never fathams his heart , nor searcheth how neere he may be to ruine , but goes leisurely and uniformly on in his wonted formall and pharisaicall securities , may , when he thinkes nothing of it , as likely perish under the power of sin , as he in whom the rage thereof is most apparant . As there is a great strength in a River when it runnes smoothest and without noyse , which immediately discovers it selfe when any bridge or obstacle is set up against it : so when sinne passeth with most stilnesse , and undisturbance through the heart , then is the raigne of it as strong as ever , and upon any spirituall and searching opposition will declare it selfe . The Pharises were rigid , demure , saint-like men , while their hypocrisie was let alone to runne calmely and without noyse ; but when Christ by his spirituall expositions of the Law , his Heavenly conversation , his penetrating and convincing Sermons , had stopt the current , and disquieted them in their course , wee finde their malice swell into the very sinne against the holy Ghost . It is the light of the Sunne which maketh day when it selfe lies shut under a cloud and is not seene ; so in every naturall man there is a power and prevalencie of sinne , which yet may lie undiscovered under some generall moralities . Thus as the Serpent in the fable had a true sting while it lay in the snow , though it shewed not it selfe but at the fire : so there may be a regall power in sinne , when upon externall reasons it may for a time dissemble it selfe . Ahab and Ieroboams wife were as truely Princes in their disguise , as in their robes ; and a Sow as truely a Swine when washed in a spring of water , as when wallowing in a sinke of dirt . The heart of man is like a beast , that hath much filth and garbage shut up under a faire skinne , till the Word like a sacrificing sword slit open , and as it were unridge the Conscience to discover it . All the wayes of man , saith Salomon , are cleane in his owne eyes , but the Lord weigheth the spirits : He is a discoverer of the secrets , and in●…rals of every action . For the more pa●…ticular opening of this point it will be needefull to answere some few questions touching the raigne of some particular sinnes which haply are seldome so thought of . And the first is Touching smallsinnes whether they may be said to be raigning sinnes ? unto which I answere , That it is not the greatnesse but the power of sin which makes it a king . We know there are reguli as well as reges , kings of Cities and narrow territories , as well as Emperours over vast provinces . Nay many times a sinne may be great in Abstracto , as the fact is measured by the Law , and yet in Concreto , by Circumstances , it may not be a raigning sinne in the person committing it : and on the contrary a small sinne in the nature of the fact , may be a raigning sinne in the commission ; as in a Corporation a man not halfe as rich as another may bee the chiefe magistrate , and another of a farre greater estate may bee an underling in regard of Governement . As a small stone throwne with a strong arme will doe more hurt then another farre greater if but gently laid on , or sent forth with a fainter impression : so a small sinne , committed with a high hand , with more security , presumption , and customarinesse , then others , will more waste the conscience then farre greater out of infirmitie or sudden surprizall . As wee see drops frequently falling will eare into a stone , and make it hollower then some few farre heavier strokes could have done , or as water powred into a Sieve with many small holes , or into a bottomlesse vessell , is equally cast away ; A Ship may as well perish upon sands as rockes . Dayly small expences vpon lesser vanities , may in time eate out a good estate , if there be never any accompts taken , nor proportion observ'd , nor provision made to bring in as well as to expend : so a man , otherwise very specious , may by a course of more civill and moderate sinnes runne into ruine . The second Question is , Whether privy and secret sins which never breake forth into light may raigne . To which I answere , That of all other sinnes , those which are secret have the chiefest rule , such as are privy pride , hypocrisie , selfe-justification , rebellion , malitious projects against the Word and worship of God , &c. The Prophet compares wicked mens hearts to an Oven , Hos. 7. 6 , 7. As an Oven is hottest when it is stopp'd that no blast may breake forth : so the heart is oftentimes most sinfull , when most reserv'd . a It was a great part of the state and pride of the Persian kings , that they were seldome seene by their subjects in publicke ; and the kingdome of China at this day is very vast and potent , though it communicate but litle with other people : so those lodging thoughts , as the Prophet cals them , which lie stifled within , may be most powerfull , when they are least discover'd . First , Because they are ever in the throne ( for the heart is the throne of sinne ) and every thing hath most of it selfe , and is least mi●…ed and alter'd where it first riseth . Secondly , because they are in the heart as a stone in the Center , freest from opposition and disturbance , which , breaking forth into act , they might be likely to meete withall . And this may bee one of the depths and projects of Sathan against the soule of a man , to let him live in some faire and plausible conformitie for the outward conversation , that so his rule in the heart may be the more quiet both from clamours of conscience , and from cure of the Word . The third Question is , Whether sinnes of ignorance may be raigning sinnes ? To which I answere , That it is not mens knowledge of a king which makes him a king , but his owne power . Saul was a king when the witch knew not of it . For as those multitudes of imperceptible stars in the milkie way doe yet all contribute to that generall confused light which wee there see : so the undiscern●…d power of unknowne sinnes doe adde much to the great kingdome which sinne hath in the hearts of men . A letter written in an unknowne language , or in darke and invisible Characters , is yet as truely a letter as that which is most intelligible and distinct ; so though men make a shift to fill their consciences with darke and unlegible sinnes , yet there they are as truely as if they were written in capitall Characters . Saint Pauls persecution was a sinne of Ignorance , that was the only thing which left roome for the mercy of God , so he faith of himselfe , I obtained mercy because I did it ignorantly , through unbeliefe . Which words we are not to understand causally , or by way of externall motive to Gods mercy , as if Saint Pauls ignorance and unbeliefe had been any positive and objective reason why God shewed him mercy , but only thus , I was so grievous a persecutor of the Church of Christ , that had it not beene for my ignorance onely , I had beene a subject uncapable of mercy . If I had knowne Christs spirit , and beene so conuinc'd as the Scribes a and Pharises , to whom hee used to preach , were , and should notwithstanding that conviction have set my selfe with that crueltie and rage against him as I did , there would have beene no roome for mercy left , my sinne would have beene not onely against the members , but against the Spirit of Christ , and so an unpardonable sinne . His persecution then was a sinne of ignorance , and yet we may know what a raigning sinne it was by the description of it , That he made havocke of the Church , and haled men and women into prison . And indeed Ignorance doth promote the kingdome of sinne , as a thiese with a vizard or disguise will be more bold in his outrages , then with open face . For sinne cannot be reproved , nor repented of , till some way or other it be made knowne . All things that are reproved are made manifest by the light . The fourth Question is , Whether naturall concupiscence may be esteemed a raigning sinne ? To which I answere , That as a childe may be borne a king , and be crowned in his cradle ; so sinne in the wombe may raigne . And indeed Concupiscence is of all other the sinning sinne , and most exceeding sinfull . So that as there is virtually and radically more water in a fountaine though it seeme very narrow , then in the streames which flow from it , though farre wider , because though the streames should all dry up , yet there is enough in the fountaine to supply all againe : so the sinne of nature hath indeed more fundamentall foul●…nesse in it , then the actuall sinnes which arise from it , as being the adulterous wombe which is ever of it selfe prostituted to the injections of any diabolicall or worldly temptations , and greedy to claspe , cherish and organize the seeds of any sinne . So that properly the raigne of sinne is founded in Lust ; for they are ou●… lusts which are to be satisfied in any sinfull obedience ; All the subsidies , succours , contributions which are brought in are spent upon Lust ; and therefore not to mourne for and bewaile this naturall concupiscence , as David and Paul did , is a manifest signe of the raigne of lust . For there is no medium , if sin , which cannot be avoided ▪ be not lamented neither , it is undoubtedly obeyed . The last Question is , Whether sinnes of omission may be esteemed raigning sinnes ? To which I answere , That the wicked in Scripture are Character'd by such kinde of sinnes , Powre out thy vengeance upon the heathen that know thee not , and upon the families that call not upon thy name . The wicked through the pride of his heart will not seeke after God , God is not in all his thoughts . There is no truth , nor mercy , nor knowledge of God in the land . I was an hungred , and you gave me no meate ; thirsty , and you gave me no drinke ; a stranger , and you tooke me not in , &c. As in matters of governement , a Princes negative voyce whereby he hinders the doing of a thing , is oftentimes as great an argument of his royalty , as his positive commands to have a thing done ( nay a Prince hath power to command that to be done , which he hath no power to prohibite ; as Iosias commanded the people to serve the Lord : ) So in sinne , the power which it hath to dead and take off the heart from Christian duties , from Communion with God , from knowledge of his will , from delight in his word , from mutuall Edification , from a constant and spirituall watch over our thoughts and wayes , and the like , is a notorious fruit of the raigne of sinne . So then as he said of the Romane Senate , that it was an assembly of kings , so we may say of sinfull lusts in the heart , That they are indeed a Throng and a people of kings . The second Exception where with the more moderate sort of unregenerate men seeme to shift off from themselves the charge of being subject to the raigne of sinne , is , that sinne hath not over them an universall dominion , in as much as they abhorre many sinnes , and doe many things which the rule requires . All these things , saith the young man in the Gospell , have I done from my youth . And Hazael to the Prophet , Is thy servant a dog , to rip up women and dash infants to pi●…ces ? He seemed at that time to abhorre so dete●…able facts as the Prophet foretold . Come , saith I●…hu , and see my zeale for the Lord of hoasts . Ahab humbled himselfe , Herod heard Ioh●… gladly , and did many things , the foolish virgins , and apostate ; abstained from many pollutions of the world ; and from such abstinencies and performances as these men seeme invincibly to conclude that they are not under an universall raigne of sinne . For clearing this Exception we must know that there are other causes besides the power and kingdome of the spirit of Christ , which may worke a partiall abstinence in some sins , and conformitie in some duties . First , the Power of a generall restraining Grace , which I suppose is meant in Gods with-holding Abimelech from touching Sarah . As there are generall Gifts of the Spirit in regard of illumination , so likewise in order to conversation and practice . It is said that Christ beholding the young man , Loved him , and that even when he was under the raigne of Covetousnesse . He had nothing from himselfe worthy of love , therefore something , though more generall , it was which the spirit had wrought in him . Suppose we his ingenuitie , moralitie , care of Salvation , or the like . As Abraham gave portions to Ishmael , but the inheritance to Isaac : so doth the Lord on the children of the flesh and of the bond woman bestow common gifts , but the Inheritance and Adoption is for the Saints , his choisest Iewels are for the Kings Daughter . There is great difference betwixt Restraining and Renewing Grace ; the one onely charmes and chaines up sinne , the other crucifies and weakens it , whereby the vigor of it is not withheld onely , but abated : the one turnes the motions and streame of the heart to another channell , the other keepes it in bounds onely , though still it runne its naturall course ; the one is contrarie to the Raigne , the other onely to the Rage of sinne . And now these graces being so differing , needs must the abstaining from sinnes , or amendment of life according as it riseth from one or other , be likewise exceeding different . First , that which riseth from Renewing Grace is Internall in the disposition and frame of the heart , the law and the spirit are put in there to purifie the Fountaine ; whereas the other is but externall in the course of the life , without any inward and secret care to governe the thoughts , to moderate the passions , to suppresse the motions and risings of lust , to cleanse the conscience from dead workes , to banish privie pride , speculative uncleannesse , vaine , emptie , impertinent , unprofitable desires out of the heart . The Law is Spirituall , and therefore it is not a conformity to the letter barely , but to the Spiritualnesse of the Law , which makes our actions to be right before God. Thy Law is pure , saith David , therefore thy Servant loveth it . And this spiritualnesse of obedience is discerned by the Inwardnesse of it , when all other respects being removed , a man can be Holy there where there is no eye to see , no object to move him , none but onely hee and the Law together . When a man can be as much grieved with the sinfulnesse of his thoughts , with the disproportion which he findes betweene the Law and his innerman , as with those evils which being more exposed to the view of the World , have an accidentall restraint from men , whose ill opinious we are loth to provoke ; when from the Spirituall and sincere obedience of the hart doth issue forth an universall Holinesse like lines from a center unto the whole circumference of our lives , without any mercenary or reserv'd respects wherein men oftentimes in steade of the Lord , make their owne passions and affections , their ends or their feares their God. Secondly , that which riseth from Renewing grace is equall and a uniforme to all the Law , It esteemeth all Gods precepts concerning al things to be right , & it hateth euery false way . Whereas the other is onely in some b particulars , reseruing some exceptions from the generall rule , and framing to it selfe a latitude of holinesse , beyond which in their conceits is nothing of realitie , but onely the fictions and chimaeraes , the more abstract notions and singularities of a few men whose end is not to serve God , but to be unlike their neighbours . I deny not but that as oftentimes it falleth out in ill affected bodies , that some one part may be more disordered and disabled for seruice then others , because ill humors being by the rest rejected doe at last settle in that which 〈◊〉 ●…aturally weakest : so in Christians likewise , partly by the temper of their persons , partly by the condition of their liues and callings , partly by the pertinacious and more intimate adherence of some close corruption , partly by the company and examples of men amongst whom they liue , partly by the different administration of the spirit of grace , who in the same men bloweth how and where he listeth , it may come to passe that this uniformitie may bee blemished , and some actions be more corrupt , and some sinnes more predominant and untamed in them then others . Yet still I say Renewing Grace doth in some measure subdue all , and , at least , frame the heart to a vigilancie ouer those gaps which lie most naked , and to a tendernes to bewaile the incursions of sin which are by them occasioned . Thirdly , that which riseth from Renewing Grace is constant , growes more in old age , hath life in more abundance , proceedeth from a heart purged and prepared to bring forth more fruite , where as the other growes faint , and withers ; an hypocrite will not pray alwaies , a torrent will one time or other dry vp and putrifie . Water will mooue vpward by art till it be gotten levell to the spring where it first did rise , and then it will returne to its nature againe . So the corrupt hearts of naturall men , how euer they may fashion them to a shew of holinesse so farre forth as will 〈◊〉 even to those ends and designes for which they assum'd it , yet let them once goe past that , and their falling downe will make it appeare , that what ever motions they had screwed up themselves unto , yet still in their hearts they did bend another way , and did indeed resist the power of that grace , whose countenance they affected . Euen as Scipio and Annibal at Scyphax his table did complement , and discourse , and entertaine one another with much semblance of affection , whereas other occasions in the field occurring made it appeare that euen at that time their hearts were full of reuenge and hostility . Lastly , that which riseth from Renewing Grace is with a delight ▪ and much complacencie , because it is naturall to a right spirit ; it desires nothing more then to haue the law of the flesh quite consum'd , whereas the other hath paine and disquietnesse at the bridle which holds it in ; and therefore takes all advantages it can to breake loose againe . For while naturall men are tampering about spirituall things , they are out of their element , it is as offensiue to them as aire is to a fish , or water to a man. Men may peradventure to coole and clense themselves , step a while into the water , but no man can make it his habitation ; a fish may friske into the aite to refresh himselfe , but he returnes to his owne element : wicked men may for varietie sake , or to pacifie the grumblings of an unquiet conscience looke sometimes into Gods law ; but they can never suffer the word to dwell in them , they are doing a worke against nature , and therefore no marvell if they finde no pleasure in it : nay they b doe in their hearts wish that there were no such law at all to restraine their corrupt desires , that there were no such records extant to be produced against them at the last ; and as soone as any occasions call them unto sensuall and sinfull delights , they c steal●… away the law from their owne consciences , they suppresse and imprison the truth in unrighteousnesse , they shut their eyes by a d voluntary and affected ignorance , that they may more securely , and without checke or perturbation resigne themselves to their owne waies . Secondly , a deepe , desperate , hypocriticall affectation of the credit of Christianitie , and of the repute and name of holinesse , like that of Iehu , Come ●…ce my zeale for the Lord of Hoasts . And this is so farre from pulling downe the raigne of sinne , that it mightily strengthens it , and is a sore provocation of Gods jealousie and revenge . The Prophet compares hypocrites to a e dece●…tfull Bow , which though it seeme to direct the arrow in an even line upon the marke , yet the unfaithfulnesse thereof carries it at last into a crooked and contrarie way . And a little after , we finde the similitude verified : f Israel shall crie unto me , my God we know thee . Here seemes a direct ayme at God , a true profession of faith and interest in the covenant ; but obserue presently the deceitfulnesse of the Bow , Israel hath cast off the thing that is good , though he be well contented to beare my name , yet he cannot endure to beare my yoke ; though he be well pleased with the priviledges of my people , yet he cannot away with the tribute and obedience of my people , and therefore God rejects both him and his halfe services , The enemie shall pursue him . They haue sowed the winde , and they shall reape the whirle winde , saith the Lord in the same Prophet . My people are like a husbandman going over plowed lands , and casting abroad his hands as if he were sowing seed , but the truth is there is nothing in his hand at all but winde , nothing but vaine semblances and pretences , the profession of a leedsman , but the hand of a sluggard ; and now marke what an Harvest this man shall have : That which a man soweth , that also shall he reape , he sowed the wi●…de , and he shall imh●…rit the wind●… as Salomon speakes . Yet you may observe that there is some diff●…rence ; As in Harvest ordinarily there is an increase , hee that sowes a Pecke , may haply reape a Qua●…ter ; so the hypocrite here sowes winde , but he reapes a whirle winde ; he sowed vanitie , but he shall reape furie ( for the furie of the Lord is compar'd to a whirle winde . ) God will not be honored with a lie : shall a man lie for God ? This argument the Apostle useth to proove the Resurrection , because , else , saith he , we are found false witnesses of God , and God doth not stand in neede of false witnesses to justifie his power or glory . Why takest t●…ou my Word into thy mouth , seeing thou hatest to be reformed ? We reade , that in one of the States of Greece , if a scandalous man had lighted upon any wholsome counsell for the honor and advantage of the countrie , yet the Common-weale rejected it as from him , and would not be beholden to an infamous & branded person : And surely Almighty God can as little endure to be honored by wicked men , or to have his Name and Truth by them usurped in a false profession . When the Divell , who useth to ▪ bee the father of lies , would needes confesse the Truth of Christ , I know who thou art , even Iesus the Sonne of the Living God ; we finde our Saviour as well rebuking him for his confession , as at other times for his Temptations . Because when the Divell speakes a lie , he speakes De suo , he doth that which becomes him ; but when he speakes the Truth and Glorifies God , hee doth that which is improper for his place and station ( for who shall praise thee in the pit ? ) Hee speakes then De alieno , of that which is none of his owne , and then he is not a lyer onely by professing that which he hates , but a theefe too . And surely when men take upon them the Name of Christ , and a shew of religion , and yet deny the power thereof they are not only liers in professing a false love , but theeves too , in usurping an interest in Christ which indeede they have not ; and are like to have no happier successe with God ( who cannot be mocked ) then false pretenders have with men ; who under assumed titles of princes deceased , have laid claime to kingdomes . God will deale with such men as we teade that Tiberius dealt with a base pretender to a Crowne , when after long examination hee could not catch the impostor tripping in his tale , at last he consulted with the habite and shape of his body , and finding there not the delicacie and softnesse of a Prince , but the brawinnesse and servile fashion of a Mechanick , he startled the man with so unexpected a triall , and so wrung from him a confession of the Truth . And surely just so will God deale with such men as usurpe a claime unto his Kingdome , and prevaricate with his Name ; he will not take them on their owne words , or empty professions , but examine their hands ; If hee finde them hardned in the service of sinne , hee will then stop their mouth with their owne hand , and make themselves the argument of their owne conviction . Thirdly , the Power of pious and vertuous education ; for many men have their manners as the Colliar had his faith , meerely by tradition , and upon credit from their forefathers . So saint Paul before his Conversion liv'd as touching the Law unblameably in his owne esteeme , because he had beene a Pharisce of the Pharisees . Many times we may observe amongst men ▪ that contrarieti●… of affections proceede from causes homogeneall and uniforme , and that the same temper and disposition of minde will serve to produce effects in apparance contrary . When two men contend with much violence to maintaine two different opinions , it may easily bee discerned by a judicious stander by , that it is the same love of victory , the same contentious constitution of Spirit which did foster those extreme discourses , and many times men would not be at such distance in tenents , if they did not too much concurre in the pride and vaine glory of an opinionative minde . And surely so is it in matters of religion and practise , many times courses extremely opposite are embrac'd out of the selfe same uniforme frame and temper of spirit ; a humor pertinaciously to adhere to the wayes which a man hath beene bred in , may upon contrary educations produce contrary effects , and yet the principall reason bee the same , as it is the same vigor and vertue of the earth which from different seedes put into it produceth different fruites . So then a man may abstaine from many evils , and doe many good things meerely out of respect to their breeding , out of a native ingenuitie , and faire opinion of their fathers pietie , without any such experimentall and convincing evidence of the truth , or Spirituall and Holy love of the goodnesse , by which the true members of Christ are moved unto the same observances . Fourthly , the Legall and Affrighting Power which is in the Word , when it is set on by a skilfull master of the assemblies . For though nothing but the Evangelicall vertue of the Word begets true and spirituall obedience , yet outward conformitie may be fashioned by the terror of it . As nothing but vitall , seminall , and fleshly principles can organize a living and true man ; yet the strokes and violence of hammers , and other instruments being moderated by the hand of a cunning worker can fashion the shape of a man in a dead stone . As Ahab was humbled by the Word in some degree , when yet he was not converted by it . Fifthly , the power of a naturall illightned Conscience , either a wakened by some heavie affliction , or affrighted with the feare of Iudgement , or , at best , assisted with a temper of generousnesse and ingenuitie , a certaine noblenesse of disposition which can by no meanes endure to be condemned by its owne witnesse , nor to adventure on courses which doe directly the wart the practicall principles to which they subscribe . For ( as I observed before ) many men who will not do good Obedientially , with faith in the Power , with submission to the Will , with aime at the Glory of him that commands it , will yet doe it Rationally out of the conviction and evidence of their owne principles . And this the Apostle cals a doing by Nature the things contained in the Law , and a being a Law to a mans selfe . Now though this may carry a man farre , yet it cannot pull downe the kingdome of sinne in him , for these reasons . First , it doth not subdue All sinne , All filthinesse of the flesh and spirit , and so perfect ●…olynesse in the feare of God. Drive a swine out of one dirty way , and he will presently into another , because it was not his disposition but his feare which turned him aside . Where there are many of a royall race , though hundreds be destroyed , yet if any one that can prove his descent do remaine alive , the title and soveraigntie runnes into him ( as wee see in the slaughter which Athaliah made ) so in sinne , if any one bee left to exercise power over the Conscience without controle , the kingdome over a mans soule belongs unto that sinne . Secondly , though it were possible ( which yet cannot be supposed ) for a Naturall conscience to restraine and kill all the children of sinne , yet it cannot rippe up nor make barren the wombe of sinne , that is , Lust and Concupiscence , in which the raigne of sinne is sounded : Nature cannot discover , much lesse can it bewaile or subdue it . As long as there is a Divell to cast in the seedes of temptations , and lusts to cherish , forme , quicken , ripen them , impossible it is but sinne must have an of-spring to raigne over the soule of man. Thirdly , all the Proficiencies of Nature cannot make a mans indeavours good before God ; though they may serve to excuse a man to himselfe , yet not unto God. If one beare holy flesh in the skirt of his garment , and with his skirt doth touch fl●…sh shall it be uncleane , saith the Lord in the Prophet ? and the Priest answered no. But if one who is uncleane by a dead body touch any of these , shall it be uncleane ? and the Priest answered , it shall be uncleane . So is this people , and so is this nation before mee , saith the Lord , and so are all the workes of their hands before me , they are uncleane . They thinke because they are the seed of Abraham , and dwell in the land of promise , and have my worship , and oracles , and sacrifices , not in their hearts , but only in their lips and hands , which are but the skirts of the soule , that therefore doubtlesse they are cleane ; but whatever they are before themselves , in their owne eyes and estimation , yet before me neither the priviledge of their persons , Abrahams seede , nor the priviledge of their nation , the land of promise , nor the priviledge of their meere outward obedience , the workes of their hands , nor the priviledge of their ceremonies and worship , that which they offer before me , can doe them any good , but they , and all they doe is uncleane in my sight . Offerings and sacrifices in themselves were holy things , but yet unto them saith the Lord , to a revolting and disobedient people , they shall be as the bread of mourners , that is uncleane , and the Prophet ▪ elsewhere intimate the reason , I hate , I despise your feast dayis , I will not smell in your solemne assemblies , though yee offer me your meate offerings I will not accept them , neither will I regard the peace offerings of your fat beasts . Your burnt offerings arae not acceptable , nor your sacrifices sweete unto me . Though the things done be by institution Gods ▪ yet the evill performance of them makes them Ours , that is ▪ sinfull and uncleane . Mercie it selfe without Faith , which ought to be the roote of all obedience , is a sinfull mercy ; mercy in the thing , but sinne to the man. Sixthly , the sway and bias of selfe-love , and particular ends . When a mans disposition lookes one way , and his ends carry him another , that motion is ever a sinfull motion , because though it be sutable in outward conformity to the Rule , yet it is a Dead motion like that of puppets or manimate bodies , which have no principle of motion in themselves , but are carried about by the spring or weight which hangs unto them ( for a mans ends are but his weights ) and so the Obedience which comes from them is but a Dead obedience , which the Apostle makes the attribute of sinfull workes , and Saint Iames of a diabolicall saith . The act of Iehu in rooting out the house of Ahab , and the Priests of Baal was a right zealous action in it selfe , and by God commanded , but it was a meere murther as it was by Iehu executed , because hee intended not the extirpation of idolatry , but onely the erecting and establishing of his owne throne . To preach the Word is in it selfe a most excellent worke , yet to some there is a Reward for it , to others onely a Dispensation , as the Apostle distinguisheth , and he gives us as there , so else where , the reasons of it , drawne from the severall ends of men , some preach Christ out of envie , and others out of good will. To give good counsell , for the prevention of approching danger is a worke of a noble and charitable disposition as we see in Ionathan towards David ; but in Amaziah the priest of Bethel , who disswaded Amos from preaching at the Court , because of the kings displeasure , and the evill consequences which might thereupon ensue ( of all which himselfe was the principall if not sole author ) this was but a poore curtesie , for it was not out of love to the Prophet , but onely to bee ridde of his preaching . To seeke God , to returne , to enquire early after him , to remember him as a Rocke and Redeemer are in themselves choice and excellent services ; but not to doe all this out of a straight and stedfast heart , but out of feare onely of Gods sword , not to doe it because God commands them , but because he slayes them ; this end makes all but lying and flatterie , like the promises of a boy under the rod. To feare God is the conclusion of that matter , and the whole dutie of man ; but not to feare the Lord and his Goodnesse , but to feare the Lord and his Lions ( as the Samaritans did ) this is indeede not to feare the Lord at all . Lastly the very Antipathie of sinnes must necessarily keepe a man from many . For there are some sinnes so dissident and various , that they cannot consist together in the practice of them . Though the same Roote of originall corruption will serue for both , yet the exercises of them are incompatible : As the same roote will convey sap to several boughes , which shall beare fruits so different as could not grow out of the same branch . The Apostle gives a distinction of spirituall and fleshly filthinesse betweene many of which there is as great an opposition as betweene flesh and spirit . Ambition , pride , hypocrisie , formality , are spirituall sins ; drunkennesse , uncleannesse , publike , sordid , notorious intemperance are fleshly sinnes ; and these two sorts cannot ordinarily stand together , for the latter will speedily blast the projects , disappoint the expectations , wash of the dawbe and varnish which a man with much cunning and paines had put on . Pilat and Herod did hate one another , and this one would haue thought should haue advantaged Christ against the particular malice of either of them against him ( as in a case something paralell it did Saint ' Paul when the Pharises and Sadduces were divided ) but their malice against Christ being not so well able to wreake it selfe on him during their owne distances , was a meanes to procure a reconciliation more mischievous then their malice . Ephraim against Manasseh , and Manasseh against Ephraim , but both against Iuda , one sinne was put out to make the more roome for another . Many men have some master sinne , which checks and abates the rest . a The ancient Romans were restrain'd from Intemperance , Iniustice , violence by an extreame affection of glorie and an universall soveraigntie . As b many times men cure heates with heates , and one flux of blood with another ; so some sins though not cur'd are yet forborne upon the predominancy of others . The Pharises hated Christ , and feared the people , and many times this feare restrain'd the manifestatiō & executiō of the other . The Third and last Exception is this . Vnregenetate men of a more calme and civill temper may conceive themselves delivered from the raigne of sinne , because they have many conflictes with it , and reluctancies against it , and so afford not such a plenarie and resolved Obedience to it as so absolute a power requireth . To this I answere , That this is no more sufficient to conclude an overthrow of the raigne of sinne , then the sudden mutinie of Cesars souldiers , which hee easily queiled with one brave word , could conclude the nullifying of his government . For when we mention uncontrolednesse as an argument of sins Raigne , we meane not that a bare naturall Conviction ( which the Apostle cals an Accusation ) which imports a former yeelding to the lust , and no more ; but that a spirituall expostulation with a mans owne heart , ioyned with true repentance , and a sound and serious Lusting against the desires and commands of the flesh , are the things which subdue the raigne of sinne . The whole state then of this point touching the Roialtie of si●…ne will be fully opened , when we shall have distinctly unfolded the Differences betweene these Two Conflicts with sinne , the Conflict of a naturall Accusing Conscience , and the Conflict of a spirituall , Mourning and Repenting Conscience . First they Differ in the Principles whence they proceede . The one proceeds from a spirit of feare and bondage , the other from a spirit of love and delight . An unregenerate man considers the state of sinne as a kingdome , and so he loves the services of it ▪ and yet he Considers it as Regnum sub graviore regno . as a kingdome subiect to the scrutinies and enquiries of a higher kingdome , and so he feares it , because the Guilt thereof , and day of accompts affrights him so that this Conflict●…iseth ●…iseth out of the Compulsion of his Iudgement , not out of the propension of his will ; not from a desire to be Holy , but onely to be safe and quiet ; he abhorreth the thoughts of God and his Iustice ; whereas the faithfull hate sinne with relation to the purity and righteousnesse of God , desire to walke in all well pleasing towards him , hunger after his grace , are affected with indignation , selfe-displicencie , and revenge against themselves for sin , mourne under their corruptions , bewaile the frowardnesse of their slipperie and revolting hearrs , set a watch and spirituall iudicature over them , crie out for strength to resist their lusts , and prayse God for any grace , power , discipline , severitie which he shewes against them . In one word , a naturall conscience doth onely shew the danger of sinne , and so makes a man feare it ; but a Spirituall conscience shewes the Pollution of sinne , the extreme contrarietic which it beares to the love of our heart , the rule of our life , the Law of God , and so makes a man hate it , as a thing contrary not only to his happinesse , but to his nature , of which he hath newly beene made partaker . A dogge will be brought by discipline to for beare those things which his nature most delights in , not because his ravine is changed into a better temper , but the following paines makes him abstaine from the present baite : so the conflict of the faithfull is with the unholynesse of sinne , but the conflict of other men is onely with the Guilt and other sensuall incommodities of sinne . And though that may make a man forbeare and returne , yet not unto the Lord : They have not cryed unto me , saith the Lord , with their heart , when they howled upon their beds . Their prayers were not cries , but howlings , brutish and meere sensuall complaints , because they proceeded not from their hearts , from any inward and sincere affection , but onely from feare of that hand whith was able to cast them upon their beds . As a sicke man eates meat , not for love of it , which he takes with much reluctancie and disrellish , but for feare of death which makes him force himselfe ( a. Saul said to Samuel ) against his will , whereas a heal●…y man eates the same meate with hunger and delight : so a naturall ▪ conscience constraines a man to doe some things which his heart never goes along with , onely to avoide the paine which the contrary guilt infers . In a Tempest the marriners will cast out all their wares , not out of any hatred to the things ( for they throw over their very hearts into the Sea with them ) but because the safety of their lives , and preservation of their goods will not stand together ; not sub intuitu mali , sed min●…ris boni , not under the apprehension of any evill in the things , but onely as a lesser good which will not consist with the greater ; and therefore they never throw them over but in a Tempest : whereas at all other times they labour at the pumpe to exonerate the ship of the water which settles at the bottome , not onely for the danger , but stinch and noysomnesse of it too . Thus a Naturall conscience throwes away sinne as wares , and therefore never forbeares it but in a Tempest of wrath , and sense of the curse and quickly returnes to it againe ; but a spirituall conscience throwes out sinne as corrupt and stinking water , and therefore is uniformely disaffected to it , and alwayes laboureth to be delivered from it . A scullion or colliar will not dare handle a coale when it is full of fire , which yet at other times is their common use ; wheras a man of a more cleanly education , as he will not then , because of the fire , so not at any time , because of the foulnesse : so here a Naturall conscience for forbeares sinne somtimes , when the guilt and curse of it doth more appeare , which yet at other times it makes no seruple of ; but a Spirituall conscience abstaines alwayes , because of the basenesse and pollution of it . The one feares sinne , because it hath fite in it to burne ; the other hates sinne , because it hath filth in it to pollute the Soule . Secondly , these conflicts differ in their seates and stations . The naturall Conflict is in severall faculties , as between the understanding and the will , or the will and the affections , and so doth not argue any universall renovation , but rather a rupture and schisme , a confusion and disorder in the soule : But a spirituall conflict is in the same facultie , will against will , affection against affection , heart against heart , because sinne dwels still in our mortall body ; Neither doe the spirit and the flesh enter into covenant to share and divide the man , and so to reside asunder in severall faculties , and not molest one anothers governement ; there can be no agreement betweene the strong man and him that is stronger , Christ will hold no treatie with Beliall ; he is able to save to the uttermost , and therefore is never put to make compositions with his enemie ; he will not disparage the power of his owne Grace so much as to entertaine a parlie with the flesh . So then they fight not from severall forts onely , but are ●…ver struggling like Esau and Iacob in the same wombe . They are contrary to one another , saith the Apostle , and contraries meete in the same subject before they exercise hostility against one another . Flesh and spirit are in a man as light and darkenesse in the dawning of the day , as heate and cold in warme water , not severed in distinct parts , but universally interweav'd and coexistent in all . There is the same proportion in the naturall and spirituall conflict with sinne , as in the change of motion in a bowle . A Bowle may be two wayes alter'd from that motion which the impressed violence from the ar●…e did direct it to ▪ sometimes by an externall cause , a b●…ke meeting and turning the course ▪ ever by an internall , the sway and corrective of the Bias , which accompanies and slackens the impressed violence throughout all the motion . So is it in the turning of a man from sinne ; A naturall man goes on with a full consent of heart , no bias in the will or affections to moderate or abate the violence ; only sometimes by chance he meetes with a convicted judgement , or with a naturall conscience , which like a banke turnes the motion , or disappoints the heart in the whole pleasure of that sinne ; but in another , where haplie he meetes with no such obstacle , he runnes his full and direct course . But now a spirituall man hath a Bias and Corrective of Grace in the same facultie where sin is , which doth much remit the violence , and at length turne the course of it . And this holdes in every sin , because the Corrective is not casuall , or with respect onely to this or that particular , but is firmely fix'd in the parts themselves on which the impressions of sinne are made . Thirdly , they differ in the manner or qualities of the conflict . For first , a naturall conflict hath ever Treacherie mixed with it , but a Spirituall conflict is faithfull and sound throughout ; and that appeares thus . A Spirituall heart doth ever ground its fight out of the Word , labors much to acquaint it selfe with that , because there it shall have a more distinct view of the enemy , of his armies , holdes , supplies , traines , weapons , strategems . For a spirituall heart sets it selfe seriously to fight against every method , deceite , armor of lust , as well against the pleasures , as the guilt of sinne . But a naturall heart hath a secret treacherie and intelligence with the enemy , and therefore hates the light , and is willingly ignorant of the forces of sinne , that it may have that to alledge for not making opposition . There is in every naturall man in sinning a disposition very suteable to that of Vitellius , who used no other defences against the ruine which approached him , but onely to keepe out the memory and report of it with fortifications of mirth and sottishnesse , that so he might be deliver'd from the paines of preserving himselfe . Thus the naturall conscience finding the warre against sinne to be irkesome , that it may bee deliver'd from so troublesome a businesse , labours rather to stifle the notions , to suppresse and hold under the truth in unrighteousnesse , to strive , resist , dispute with the spirit , to be gladly gull'd and darkened with the deceites of sinne , then to live all its time in unpreventable and unfinishable contentions . Secondly , a naturall conflict is ever particular , and a spirituall universall against All sin , because it proceedeth from hatred which is ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Philosopher speakes , against the whole kinde of a thing . A naturall man may be angry with sinne , as a man with his wife or friend , for some present vexation and disquietnesse which it brings , and yet not hate it , for that reacheth to the very not being of a thing . And for a naturall man to have his lusts so overcome as not at all to be , would doubtlesse be unto him as painefull , as mutilation or dismembring to the naturall bodie ; and therefore if it were put to his choice in such termes as might distinctly set forth the painefulnesse and contrarietie of it to his present nature , he would undoubtedly refuse it , because he should be destitute of a principle to live and move by : and every thing naturally desires rather to move by a principle of its owne , then by violent and forraigne impressions , such as are those by which naturall men are moved to the wayes of God. And therefore the naturall conscience doth ever beare with some sinnes , if they be small , unknowne , secret , or the like , and hearkens not after them . But the spirit holdes peace with no sin , fights against the least , the remotest , those which are out of sight . Paul against the sproutings and rebellions of naturall Concupiscence , David against his secret sinnes , as Israel against Iericho and Ai and those other cities of Canaan ; it suffers no Accursed thing to be refer●…ed , it slayes as well women and children as men of warre , lest that which remaines should be a snare to deceive , and an engine to induce more . The naturall conscience shootes onely by aime , and levell against some sins , and spares the rest , as Saul in the slaughter of the Amalekites . But the spirituall shootes not onely by levell against particular notorious sinnes , but at randome too against the whole army of sinne , and by that meanes doth peradventure wound and weaken lusts which it did not distinctly observe in it selfe , by complaining unto God against the bodie of sinne , by watching over the course and frame of the heart , by acquainting it selfe out of the Word with the armour and devices o●… Satan , &c. The opposition then betweene the naturall conscience and sinne is like the opposition betweene fire and hardnesse in some subjects ; the conflict betweene the spirituall conscience and sinne is like the opposition betweene fire and coldnesse . Put mettall into the fire , and the heat will dissolve and melt it , but put a bricke into the fire , and that will not melt nor soften ( because the consistencie of it doth not arise Ex causâ frigidà , but siccâ ) but put either one or other into the fire and the coldnesse of it will be removed ; and the reason is because betweene fire and hardnesse there is but a particular opposition in some cases , namely where a thing is hard out of a dominion of cold as in mettals , not out of a dominion of dry qualities as in bricke and stones ; but betweene fire and coldnesse there is an universall opposition . So a naturall conscience may peradventure serve to dissolve or weaken , in regard of outward practice some sinnes , but never All ; whereas a spirituall reacheth to the remitting and abating every lust ▪ because the one is onely a particular the other an universall opposition Thirdly , the naturall conscience fights against sinne with fleshly weapons , and therefore is more easily overcome by the subtiltie of Satan , such as are servile feare , secular ends , carnall disadvantages , generall reason , and the like ; but the spirituall conscience ever fights with spirituall weapons out of the Word , Faith , Prayer , Hope , Experience Watchfulnesse , Love , godly Sorrow , Truth of heart &c. Fourthly , they differ in their Effects . First , a natural conflict consists with the practice of many sinnes unquestioned , unresisted ; but a spirituall changeth the course and tenor of a mans life , that as by the remainders of the flesh the best may say , We cannot doe the things which we would : So by the first fruits of the spirit , and the seede of God , it may be truely said , They cannot sinne . For though they doe not attaine a perfection in the manner , yet for the generall current and course of their living it is without eminent , visible , and scandalous blame . Secondly , the naturall is onely a combate , there is no victory followes it , sinne is committed with delight and persisted in still ; but the spirituall diminisheth the power and strength of sinne . Thirdly , the naturall if it doe overcome , yet it doth onely represse or repell sinne for the time ; like the victory of Saul over Agag ▪ it is kept alive , & hath no hurt done it , but the spirituall doth mortifie , crucifie , subdue sinne . Some plaisters skinne , but they do not cure , give present ease , but no abiding remedie against the roote of the disease : so some attempts against sinne may onely for the present pacifie , but not truely clense the conscience from dead workes . Fourthly , the naturall makes a man never a whit the stronger against the next assault of Temptation , whereas the spirituall begets usually more circumspection , prayer , faith , humiliation , growth , acquaintance with the depth and mysteries of sinne , skill to manage the spirituall armour , experience of the truth , power , and promises of God , &c. Lastly , they differ in their end . The naturall is onely to pacifie the clamors of an unquiet conscience , which ever takes Gods part , and pleads for his service against the sinnes of men . The spirituall is with an intent to please and obey God , and to magnifie his Grace which is made perfect in our weakenesse . Now for a word of the third Case , Why every sinne doth not raigne in every wicked man ? for answere whereunto we must , First , know that Properly it is originall sinne which raignes , and this king is very wise , and therefore sends forth into a man members and life , as into severall provinces , such vicero●…es , such actuall sinnes , as may best keepe the person in peace and encouragement , as may least disquiet his estate , and provoke rebellion . Secondly , we are to distinguish betweene the Raigne of sinne , actuall , and vi●…tuall , or in praeparatione animi ; for if the state of the king requires it , a man will be apt to obey those commands of ●…ust , which now haply his heart riseth against , as savage and belluine practices , as we see in Hazael . Thirdly , though Originall sinne be equall in All and to all purposes , yet Actuall sinne for the most p●…t followes the temper of a mans minde , bodie , place , calling , abilities , estate , conversings , relations , and a world of the like variable particulars . Now as a river would of it selfe , caeteris paribus , goe the neerest way unto the sea , but yet according to the qualities and exigencies of the earth through which it passeth , or by the arts of men , it is crooked and wried into many turnings : So Originall si●…e would of it selfe carry a man the neerest way to hell , through the midst of the most divellish and hideous abominations ; but yet meeting with severall tempers and conditions in men , it rather chooseth in many men the safest then the speediest way , carries them in a compasse , by a gentler and a blinder path , then through such notorious and horrid courses , as wherein having hell still in their view , they might haply be brought some time or other to start backe and bethinke themselves . But lastly and principally the different administration of Gods generall restraining Grace ( which upon unsearchable and most wise and just reasons he is pleased in severall measures to distribute unto severall men ) may bee conceived a full reason , why some men are not given over to the rage and frenzie of many lusts , who yet live in a voluntary and plenary obedience unto many others . To conclude , By all this which hath beene spoken we should bee exhorted to goe over unto Christ , that wee may be translated from the power of Sathan ; for he only is able to strike through these our kings in the day of his wrath . Consider the issue of the raigne of sinne , ( wherein it differs from a true King , and sympathizeth with Tyrants , for it intendeth mischiefe and misery to those that obey it . ) First , sinne raignes unto Death , that which is here called the raigne of sinne , ●…s before called the raigne of Death , and the raigne of sinne unto Death . Rom. 5. 17. 21. Rom. 6. 16. Secondly , Sinne raigneth unto feare and bondage , by reason of the death which it brings , Heb. 2. 15. Thirdly , Sinne raigneth unto shame , even in those who escape both the death and bondage of it . Fourthly , It raigneth without any fruite , hope , or benefit , What fruit had you then in those things whereof ye are now ashamed ? Rom. 6. 21. Lastly the raigne of sin is but momentary , at the length both it selfe and all its subjects shall be subdued . The World passeth away , and the lusts thereof , but he that doth the Will of God abideth for ever . 1. Ioh. 2. 17. Of Christs Kingdome there is no end . We shall reape if we faint not . Our combate is short , our victorie is sure , our Crowne is safe , our triumph is eternall , his Grace is All-sufficient here to helpe us , and his Glory is All-sufficient hereafter to reward us . THE POLLVTION OF SINNE , AND VSE OF THE PROMISES . 2. COR. 7. 1. Having therefore these Promises ( dearely beloved ) Let us clense our selves from all filthinesse of the flesh and spirit , Perfecting holinesse in the feare of God. HAving set forth the State , Guilt , and Power of Sinne , I shall now in the last place for the further opening the exceeding sinfulnesse thereof , discover the pollution and filthinesse which therefrom both the flesh and spirit ▪ the Body and Soule doe contract . The Apostle in the former chapter had exhorted the Corinthians to abstaine from all communion with Idolaters , and from all fellowship in their evill courses . Severall arguments he useth to enforce his exhortation . First from the Inequality of Christians and unbeleevers , Bee not yee unequally yoked with unbeleevers , v. 14. It hath a relation to the Law of Moses , which prohibited to plow with an Oxe and an●… Asse , or to put into one yoke things disproportionable . Secondly , from their contrarietse , and by consequence uncommunicablenesse to each other , there is as everlasting and unreconciliable an hatred betweene Christ and Be●…al , righteousnesse and unrighteousnesse , as betweene light and darknesse , ver . 14. 15. Thirdly , from those pretious and excellent Promises which are made to Christians , they are the Temples of God , his people , and peculiar inheritance , h●… is their Father , and they his Sonnes and daughters , ver . 16 , 17 , 18. And there are many reasons in this one argument drawn from the Promises to inferre the Apostles conclusion . First , by that unction and consecration whereby they are made Temples unto God ▪ they are separated from profane uses ▪ designed to Divine and more noble imployments , sealed and set apart for God himselfe , and therefore they must not be profaned by the uncleane touch of evill society . Secondly by being Gods Temples , they are l●…fted to a new station , the eyes of men and Angels are upon them , they offend the weake , they blemish and deface their Christian reputation , they justifie , comfort , encourage , settle the wicked in their sinfull courses , by a deepe pollicie of the deceitfull heart of man , apt to build u●…grounded presumptions of safety to it s●…lfe , by the fellowship of such whom it conceives to be in a good condition . Thirdly , they involve themselves in the common calamities with those with whom they communicate . It Israel had not separated themselves from ▪ Egypt by the blood of the Paschall Lambe , but h●…d communicated with them in their idolat●…y , they should have felt the sword of the destroying ▪ Angell in their houses , as well as the Egyptians . If upon hostility betweene nations , warning be given by an adversary to all strangers to voyde the place which he commeth against , and they take not the summons ; though of themselves they bee no way engaged upon the quarrell , yet being promiscuously mingled with the conquer'd people , they also shall share in the common calamity , and become captives with the rest : so good men by communion with the wicked , are involved in the generall miseries of those with whom they communicate . Fourthly , they betray the safety and tranquillitie of the Church and state wherein they live ; for they under Christ are the foundations of the common wealth , their prayers establish the Princes throne , their cryes hold God fast and will not let him alone , to destroy a people . If the Salt bee infatuated , every thing must be unsavoury , if the foundations faile , what can the people doe ? Now lastly , in the words of the Text the Apostle shewes the aptnesse of the promises to clense and purifie , and that therefore they to whom they are made do mis-imploy and neglect them , if they purifie not themselves from all that filthynesse of flesh and spirit which by communion with the wicked they were apt easily to contract . I shall not trouble you with any division of the words , but observe out of them the point I have proposed , Touching the pollution and filthinesse of sinne , ▪ and inferre other things in the Text by way of corolarie and application unto that . The wise man saith That God made all things beautifull in their time , and then much more man , whom hee created after his owne Image in righteousnesse and holynesse with an universall harmony & rectitude in soule and body . Hee never said of any of the Crea●…ures , Let u●… make it after our o●…ne Image as he did of Man , and yet the Creatures have no more beautie in them , then th●…y have footesteps of the power , wisedome , and goodnesse of him that made them . How much more beautifull then was the soule of man , for whose service this whole glorious frame was erected , and who was filled with the knowledge and love of all Gods revealed Will ? Now sinne brought confusion , disorder , vanity , both upon the whole Creation , and upon the Image of God in Men and Angels . What thing more glorious then an Angell , what more hideous then a Devill , and it was nothing but sinne which made an Angell a Divell . What thing more beautifull and benigne then Heaven , what more horrid and mercilesse then Hell , and yet it was sin which drew a * Hell out of Heaven , even fire and brimstone upon Gods enemies . What more excellent and befitting the hands of such a workman then an universall fulnesse and goodnesse in the whole frame of nature ? What more base and unserviceable then emptinesse and disorder ? And it is sinne which hath put chinkes into all the Creatures to let out their vertue , and hath brought vanitie and vexation of Spirit upon all things under the Sunne . In one word what more honourable then to obtaine the end for which a thing is made ? What more abhorrid then to subsist in a condition infinitely more wofull then not to be ? and it is sin only which shall one time or other make all impenitent sinners wish rather to bee hurried into that fearefull gulfe of annihilation , and to be swallowed up in everlasting forgetfulnesse , then live with those markes of vengeance , under those mountainous and unsupportable pressures , which their sinnes will bring upon them . When we looke into the Scriptures to finde out there the resemblances of sinne , wee finde it compar'd to the most loath some of things . To the blood and pollution of a new borne childe , before it bee cut , washed , salted , or swadled ▪ Ezek. 16. 6. To the rottennesse of a man in his Grave , The whole world lieth in mischiefe and sinne , 1. Ioh. 5. 19. even as a dead man in the slime , and rottennesse of his Grave . To that noysome steame and poysonous exhalation which breath ▪ s from the mouth of an open sepulcher , their throat is an open sepulcher ▪ Ro●… . 3. 13. that is , out of their throate proceedeth nothing but stinking and rotten communication , as the Apostle cals it . Eph. 4. 29. To the nature of Vipers , Swine , and Dogges , Luk. 3. 7. 2. Pet. 2. 20. To the dung or garbage , the poyson , sting , excrements , vomit of these filthy creatures ; to a roote of bitternesse which defiloth many , Heb. 12 ▪ 15. to thorns and briers , which bring forth no other fruites but cu●…ses , Heb. 6. 8. To the excrements of mettals , drosse , and reprobate silver , Ier. 6. 28. Ezek. 22 18. To the excrements of a boyling pot , a great scumme , Ezek. 24. 11. 12. To the worst of all diseases , sores , Esai . 1. 6. Rottennesse , 2. Tim. 3. 8. Gangrenes or leaprosies , 2. Tim. 2. 17. Plague and pestil●…nee , 1. King. 8. 38. The menstruousnesse of a removed woman ▪ Ezek. 36. 17. To a vessell in which there is no pleasure , which is but the modest expression of that draught into which nature emptieth it selfe , Hos. 8. 8. And which is the summe of all uncleannesse , sinne in the heart is compar'd to the fire of hell , Iam. 3. 6. So that the pure eyes of God doe loath to see , and his nostrils to smell it , Zach. 11. 8. Amos. 5. 21. It makes all those that have eyes open , and judgements rectified to abho●…re it in ot●…ers . The wicked is an abomination to the righteous , Prov. 29. 27. When desperate wretches poure out their o●…thes and execr●…tions against Heaven , scorne and persecute the Word of Grace . count it basenesse and cowardise not to dare to bee desperately wicked , then every true heart mournes for their pride , compassionates their misery , defies their solicitations , declines their companies and courses , even as most infectious , serpentine , and hellish exhalations which poison the ay●…e , and putrifie the earth upon which they ●…reade . And when God gives a man eyes to looke inward , unridgeth the Conscience , unbo ▪ welleth the heart , stirreth up by his Word the sinke which is in every mans bosome , makes him smell the carrion of his owne dead workes , the uncleannesse of his evill Conscience , the filthinesse of his Nature , every man is then constrained to abhorre himselfe , to be loathsome in his owne sight , and to stoppe his nose at the poyson of his owne sores , Ezek. 36. 31. For the more particular discovery of this Truth , let us first looke upon the best workes of the best men . Though we say not that they are sins , and in naturarei culpable , as our adversaries charge us ; yet so much evill doth adhere unto them by the mixture of our corruptions , by passing through our hands , as when sweete water passeth through a sinke , as that God might justly turne away his eyes from his owne Graces in us , not as his Graces , but as in us . It is true , the Spirituall off●…rings and sacrifices of the Saints , as they come from Gods Grace , are cleane and pure , a sweet savour , acceptable , well pleasing , and delightfull unto God. But yet as they come from us they have iniquitie in them , as not being done with that through and most exact conformitie to Gods Will , as his Iustice requires , and therefore if hee should enter into judgement , and marke what is done amisse , he might reject our Prayers , and throw backe the dung of our sacrifices into our faces , for abusing and defiling his Grace ; For cursedis every one that continueth not in everything written in the Law to doe it . Cleane then and acceptable they are . First , comparatively in regard of wicked mens offerings , which are altogether uncleane . Secondly , by favor and acceptance , because God spareth us as a father his sonne that desires to please him . Thirdly , ( which is the ground of all ) by participation with Christ , being perfum'd with his incense , being strained through his blood , being sanctified upon his Altar ; When he shall sit as a refiner and purifier of gold , to purifie the sonnes of Levi , and purge them as gold and silver , then shall they off●…r unto the Lord an off●…ring in righteousnesse , then shall the offerings of Iudah and Ierusalem bee pleasant unto the Lord. But in it selfe ou●… best righteousnesse is as a m●…nstruous ragge . If God should lay righteousnesse to the line and judgement to the plummet , should take such exceptions as he justly might at the most holy action that any Saint can offer to him ; If hee should shew the conscience how short it falls of that totall perfection which his pure eye requires , how many loose thoughts , how much deadnesse , wearinesse , irreverence , diffidence , vitiat●…th o●…r purest prayers ; how many by ends , corrupt respects , ignorances , oversights , forgetfulnesse , worldly intermixtures deface and blemish our brightest actions ; how much unbeliefe consists with the strongest faith ; how many thornes , stones , birds , doe haunt and cover the best ground , the most honest and good heart to stifle and steale away the word from it ; how many weedes doe mingle with the purest corne ; how much ignorance in the sublimest judgements ; how much vanitie in the severest and exactest mindes ; how much loosenesse and digressions in the most sadde and composed thoughts ; how many impertinencies and irregularities in the most bridled and restrained tongue ; how much mispence of the seasons and opportunities of Grace in the most thrifty redemption of our time ; how much want of Compassion and melting affections in our greatest almes ; of love to the truth , and right acceptation of the beautifull 〈◊〉 of peace in our largest contributions ; how much selfeallowance and dispens●…tion to iterate , and re●…erate ou●… smaller errors ; if in these and a world of the like advantages God should be exact to marke what is done 〈◊〉 , who were able to stand in his presence , or abide his comming ? Say the papists what they will of merit of con●…ignitie , commensurate to eternall life ▪ and proportionable to the Iustice and ●…everest scrutinie of the most pure and jealous God ▪ yet let the Conscience of the Holies●… of them all bee summon'd to single out the most pure and merito●…ious worke which he ever did , and with that to ioyne issue with Gods Iustice to perish or be saved according as that most perfect of all his workes shall appeare ●…ighteous or impure ; and I dare presume none of them would let their salvation runne a hazard upon that triall . So then there is pollution by way of adherencie and contact in the h●…st workes of the best men . How much more then in the best workes of unregenerate men ? Their sacrifices uncleane and abominable before God , being offered upon the Altar of a defiled conscience , Prov. 15. 8. Tit. 1. 15. Their prayers and solemne meeting ●…hatefull , loathsome ▪ impious , Esai . 1 ▪ 13 , 14 , 15. For either they are but the howlings of ●…flicted men , that crie out for paine , but not out of love , Hos. 7. 14. or the babling of carelesse ●…nd secure men , that cry Lord , Lord , and mumble a few words without further notice , like Balaams As●…e , Math. 7 ▪ 21. or the wishings and wouldings of inordinate men , that pray for their lusts and not for their soules , Iam 4. 3. Or lastly the bold and unwarranted intrusions of presumptuous men , who without respect to the Word , Promises , or Conditions of God ▪ would haue mercie from him without grace , and forgivenesse of sinne without for saking of sinne . Their mercies are cruell mercies ; their profession of religion but a forme of godlinesse , 2. Tim. 3. 5. All as I said before but the embalming of a carcasse , which abates nothing of the hideousnesse of it in the sight of God. And now if the best workes of wicked men are so uncleane and full of filthinesse in Gods eyes , where then shall appeare their confessed sinnes ? If their prayers and devotions stinke , how much more their oathes and execrations ? If their sacrifices and that which they offer to God is vnclean , how uncleane is their sacriledge and that which they steale from him ? If their mercies be cruell , how cruel their malice , murthers , br●…beries , oppressions ▪ If there be so much filthinesse in their profession , how much more in their persecution , in their reviling and scorning of the wayes of God ? If their fastings and maceration be sinfull and not unto the Lord , Zach. 7. 5. What is their drunkennesse , their spuing and staggering , their clamors and uncleannesse , all their cursed complements and ceremonies of damnation ? O consider this all yee that have hitherto forgotten God! Remember that his eyes are purer then alwayes to behold iniquitie ; Remember that his spirit will not alwaies strive with flesh ! Admire his bottomlesse patience , which hath thus long suffered thee an uncleane vessel to pollute thy selfe and others , and forborne thee with more patience then thou could'st have done a Toade , or Serpent , then which notwithstanding in his sight thou art farre more uncleane : And Remember that his Patience is Salvation , and should lead thee to repentance ! Consider , that the Law of the Lord is pure , and his feare cleane , and his holynesse beautifull , the garments with which he clotheth his Priests , garments of comelynesse and prayse , made for glory and beauty ; he comes with fire and sope , with water and blood to heale our sores , to purge our uncleannesse . But now if there be lewdnesse in our filthinesse , obstinacie in our evill wayes ; if it suffice us not to have thus long wrought the will of the Gentiles , let us with feare consider those wofull denunciations : Let him that is filthy be filthy still : Ephraim is ioyned to Idols let him alone : Because I have purged thee , and thou wast not purged , thou shalt not bee purged from thy sinnes any more , till I have caused my furie to rest upon thee . We have considered the Quod s●… , that sinne is full of filthinesse and pollution . I will but name the Quid ●…it , What this filthinesse is . It hath Two things belonging to the nature of it . First , a privation of the nitor or beauty which the image of God brought into the soule with it . A difformity to the holinesse and brightnesse of the Law. The Law was both Holy and Good , not onely the Rule but the beauty of our life and nature . So that as evill is a declination and swarving from the Law as a Rule , so it is sinne , and as it is a swarving from the Law as our beauty , so it is the staine and pollution of the soule . Secondly , it notes a positive foulenesse , an habituall ( both naturall and contracted ) defilednesse of minde and conscience , an introducing of the image of Satan , hideous markes of hellishnesse and deformity in the soule , body and conversation . Every desire , motion , and figment of the heart being nothing but the exhalations of an open sepulcher , the dampe and steame of a rotten soule . Now in the last place let us see the Quale sit , those Evill Properties which accompanie this pollution . Foure woefull qualities belong unto it . First , it is a deepe pollution of a Crimson dye , of a skarlet tincture that will not weare out . Esai . 1. 18. Like the spots of a Leopard , or the blicknesse of an Ethiopian , which is not by way of accidentall or externall adherencie , but innate and contemper'd , belonging to the constitution . Ier. 13. 23. It is engraven upon their heart , written with an iron pen , and the claw of a diamond , and so fashion'd even in the very substance of the soule . Ier. 17. 1. It is an iniquitie marked , which cannot bee washed away with niter and much sope , no more then markes imprinted and incorporated in the substance of a vessell . Ier. 2. 22. The whole inundation and deluge of Noah could not wash it of from the earth , but it return'd againe . A showre of fire and brimstone from heaven hath not so clensed it out of the country of Sodome , but that the venome and plague of it doth still there appeare in a poisonous and stinking l●…ke . The plague which came amongst the Israelites for the abominations of Baal Peor had not clensed the filthinesse all away , but many yeeres after the staine remained , Ios. 22. 17. Nay , the very flames of Hell shall not in all eternity be able to eate out the prints , or to fetch away the staines of the smallest sinnes from the nature of man. Nay , which is yet stronger then all this , though Grace be of it selfe apt to wipe out , and conquer sinne , yet that measure and portion of Grace which here the best receive , though it may shorten , weaken , abate , yet it doth not utterly roote ●…t out . Who can say I have made my heart cleane , I am free from my sinnes ? The best of us have yet our sores running upon us , and stand i●… neede of a garment to cover our pollutions . Secondly , It is an universall pollution . I said unto thee when thou wast In thy bloud , live . We are by nature all overdrown'd and plung'd in the filthinesse of sinne . The Apostle here cals it filthinesse of flesh and spirit , to note the compasse of the staine of sinne . For notwithstanding some sinnes belong principally to the spirit , as pride , heresie , idolatry , superstition , &c. and others to the flesh , as drunkennesse , gluttonie , uncleannesse , &c. yet certaine it is that every sinne defiles both flesh and spirit , by the reason of their mutuall dependencie in being and working , and of the contagious quality of sinne . Sinnes of the flesh soake and sinke and eate in to the bottome of the spirit , to drowne that with hardnesse , insensibility , errour , security , inconsideratenesse , contempt of God , &c. and the sinnes of the spirit breake out like plague sores into the flesh , pride into the eye , malice into the hand , heresie●… to the tongue , superstition and idolatry into the knee , &c. the soule and body have so neere communion , that one can no more sinne al●…e without the contagion of the other , then one wheele in an Engine move without the motion of the other . Thirdly , it is a spreading pollution . A leprosie , a gangrene , a plague , that diffuseth poison and infection upon others . First , it spreades in a mans selfe . An evill lust will infect the thoughts , and they the desires , and they the words and actions , and they grow into habits and reflect backe againe upon the heart and conscience to harden and defile them . Secondly , this infection staies not in a mans selfe onely , but runnes forth upon others , to leade and misguide them ; we will certainely doe as we have done , We and our kings , our princes , and our fathers , in the cities of Iudah and in the streetes of Ierusalem . To drive and compell them ; why compellest thou the Gentiles to live as doethe Iewes ? To comfort and hearten them ; Thou hast justified , and art a comfort to thy sisters Sodome and Samaria . To exasperate and enrage them ; Thou hast given occasion to the enemies of the Lord to blaspheme . To deceive and seduce them , as the old Prophet of Bethel did the Prophet of the Lord by his lie . To teach and instruct them ; the Israelites by their idolatry taught their children to walke after Baalim . And by how much the more authority over the persons of men , or emmencie of place , or reputation of piety any man hath , by so much the more spreading and infectious are his sinnes , being taken with the more trust and assurance . If a minister be loose and scandalous , a magistrate carelesse and rustie , a gentleman rude a●…d uncleane , a man that professeth the power of godlinesse , unjust and worldly , strange it is how the lower and more ignorant ranke of men , who beleeve that surely such men as these are not by their places so farre from , or by their learning and studies so unacquainted with God as they , will be hereby strengthned in their deadly and formall courses . Thirdly ( which is yet worse ) the vory godly are apt to be infected by the sinnes of the wicked . It is not so strange to see a godly man misguided and seduc'd by the errours of others like himselfe , the estimation of whose persons may over-rule the opiniō of their actions , and so make a man take them upon trust from them . But that a Holy man should carch infection from the example of another who is in the gall of b●…ternesse , is a thing that wonderfully sets f●…th the corruption of our nature , and the contagion of sin●…e . The sonnes of God saw the daughters of men , and were polluted , the people of Israel saw the Midianitish women and were ensnared . A Holy mans conversing with loose , carnall and formall men , diswonts him from the wayes of God , brings a deadnesse of spirit , and insensible decay of grace upon him secretly , and therefore the more dangerously conveyes a mediocritie and compliancie of Spirit with formes onely of godlinesse and pharisaicall outsides , begets much dispensation and allowance in many errours , that he may keepe pace , and not seeme too austere , censorious , and ill conceited of the men whom hee walkes with . Therefore David would not suffer a wicked man to be in his presence , nor any wicked thing to be before his eyes , lest it should cleave unto him . Take heede , saith the Apostle , lest any roote of bitternesse springing up trouble you , and thereby many be defiled . Fourthly , it spreads not onely upon men , but defiles and curses the good Creatures of God about us ; It puts a leprosie into the stone in the wall , and the beame in the house , barrennesse into the earth , mourning into the Elements , consumption into the Beasts and Birds , bondage , vanitie , griefe , and at last combustion and dissolution upon the whole frame of nature . Fourthly , it is a mortall & apoysonous pollution , the pollution of deadly sores , & putrifactions . I said unto thee in thy blood live , yea I said unto thee in thy blood live . It notes that that estate wherein they were in their sinnes , was so deadly , that the cure of them was very difficult , it required the repetition of Gods power and mercie . If a childe new borne should lie exposed in its blood to the injurie of a cold ayre , not have the Navell cut , nor the body wrapp'd , or wash'd , or tended at all , how quickly would it be that from the wombe of the mother it would drop into the wombe of the Earth ? The state of sinne is an estate of nakednesse , blood , impotencie , obnoxiousnesse to all the temptations and snares of Sathan , to all the darts of death and hell . The ancients compare it to falling into a pit full of dirt and stones , a man is not onely polluted , but hee is bruized and wounded by it . To conclude , there is no deformity nor filthines extant which did not rise from sinne . It is sin which puts bondage into the Creature , which brings discords and deformities upon the face of Nature . It is sin which put devilishnesse into Angels of Heaven , and hurried them downe from their first habitation . It is sin which put a sting into death , without which though it kil yet it cannot curse . It is sin which puts fire into Hell , and supplies unto all eternitie the fuell & materials for those unextinguishable slames . It is sin which puts hell into the Conscience and armes a man with terrours and amazements against himselfe . It is sin which puts rottennes and dishonour into the grave ; he that died without sin rose up without corruption . It is sinne which wrings out those clamors and grones of bruit creatures , which wrestle under the curse of Adams fall . It is sin which enrageth and maddeth one beast against another , and one man against another , & one nation against another . It is sin which brought shame and dishonor upon that nakednesse unto which all the Creatures in Paradise did owe awe and reverence . It is sin which turn'd Sodom into a stinking lake , and Ierusalem the glory of the Earth , into a desolation and haunt for Owles and Bitterns . It is sinne which so often staineth Heauen and Earth with the markes of Gods vengeance , and which will one day roule up in darkenesse , and devoute with fire , and reduce to its primitive confusion the whole frame of nature . It is sinne which puts horror into the Law , makes that which was at first a Law of life and liberty to be a Law of bondage and death , full of weaknesse , unprofitablenesse , hideousnesse , and curses . It is sinne which puts malignity and venome into the very Gospell , making it a savor of Death unto Death , that is , of another deeper death and sorer condemnation , which by trampling upon the blood of Christ wee draw upon our selves , unto that death under which wee lay before by the malediction of the Law. And lastly ( which is the highest that can bee spoken of the ve●…ome of 〈◊〉 . It is sinne which , in a sort , and to speake after the manner of men , hath put hatred into God himselfe , hath moved the most mercifull , gratious and compassionate Creator , to hate the things which he made , and not to take pittie upon the workes of his hands . If God had look'd round about his owne workes , hee could have found nothing but Goodnesse in them , and theresore nothing but Love in himselfe . But when sinne came into the World , it made the Lord repent , and grieve , and hate , and destroy his owne workmanship . And the consideration hereof should drive us all like Lepers and polluted wretches to that Fountaine in Israell which is opened for sinne and for uncleannesse , to buy of him white rayment that wee may be clothed , and the shame of our nakednesse may not appeare . For which purpose we must first finde out the pollution of sinne in our selves , and that is by using the Glasse of the Law , which was published of purpose to make sinne appeare exceeding sinfull . For as rectum is sui index & obliqui so purum is sui index & impuri , That which is right and pure is the measure and discovery of that which is crooked and impure . Now the Law is Right , Pure , Holy , l●…st , Good , Lovely , Honourable , Cleane ; and therefore very apt to discover the contrary affections and properties in sinne . And having gotten by the Law acquaintance with our selves , there is then fit place for the Apostles precept , To cleanse our selves from all filthinesse of flesh and spirit . First the Lord discovered the preposterousnesse of Israels services unto him , when they came before him in their uncleannesse , and lifted up hands full of blood , and then comes the like precepts to the Apostles here , wash ye , make ye cleane , put away the evill of your doings from before mine eyes , &c. But can an uncleane thing cleanse it selfe ? Can that which is intrinsecally , naturally , inherently uncleare purifie it selfe ? It may pollute any thing which toucheth it , but how can it cease from that which belongs to its nature , or wipe out that which hath eaten in , and is marked in its very substance ? It is true of our selves wee cannot cleanse our selves , It is Christs Office to Sanctifie his Church , and it is His comlynesse with which wee are adorned , without him we can doe nothing ; but yet having him we must wash our selves . For God worketh not upon men as a carver upon a stone when he would induce the shape and proportions of a man , but yet leaves it a stone still and no more ; but as himselfe did worke upon Earth in Paradise when hee breath'd into it the Soule of man , and so made it a Living Creature . It is true a naturall man is as dead to grace as a stone is to naturall life , and therefore if onely man should worke upon him hee would continue as dead still ; but hee who of dead Earth made a living man , is able of stones to raise up children unto Abraham , and the worke of conversion is a worke of vivification . Now then being quickned , we must walke and worke our selves . I will take away , saith the Lord , the sto●…ie heart out of their flesh , and I will give them an heart of flesh , that they may walke in my statutes , &c. So then God commands us to cleanse our selves when yet it is his owne worke . First , to teach us that what he doth is not out of dutie or debt , but of Grace and Favour for when he doth that which he commands , it is manifest that ours was the duty , and therefore his the great●…r mercy , to give us mony wherewith to pay him the debt we owed . Thou workest allour workes for us , saith the Prophet . The worke as it is a dutie is ours , but as it is a performance it is thine . Secondly , He doth it to shew that though hee be the Author and finisher of our Faith , though he who beginneth our good workes doth also performe them untill the day of Christ , yet he will not have us abide alwayes under his hand as dead stones , but , being quickned , and healed by his Spirit , and having our impotencies remooved , we likewise must cooperate and move to the same end with him ; for he doth not so worke for us , but hee withall gives us a will and a deede to concurre with him to the same actions , As wee have received Christ , so wee must walke in him . Thirdly , to shew us where wee must fetch our cure , to teach us that hee will bee sought unto by us , and that wee must rely upon his Power and Promises . Therefore Hee commandeth us the things which we cannot doe , that we might know of whom to begge them , for it is Faith alone which obtaineth by Prayer that which the Law requireth onely but cannot effect , by reason of the weaknesse of it . In one place the Lord commandeth , cast away from you all your transgressions , and make you a new heart and a new spirit . In another place he promiseth , I will sprinkle cleane water upon you , and you shall be cleane from all your filthinesse and from all your idols will I cleanse you ; A new heart also will I give you , and a new spirit will I put within you , and I will take away the stonie heart out of your flesh . and will give you an heart of flesh . How can these things consist together , He commands us to doe that which hee promiseth to doe himselfe ? but onely to shew that God gives what he requires . The things which he bids us doe , ( as if they were to bee the workes of our owne will , and being indeede the duties which we owe ) yet he promiseth to doe in us , to shew that they are the workes of his grace , and that his promises are the foundation of all our performances . For wee by working doe not cause him to fulfill his promises , but hee by promising doth enable us to performe our workes . So then wee cleanse our selves by the strength of his promises , they are the principles of our Purification . This the Apostle expresseth in the text . Having therefore these promises ( dearely beloved ) Let us cleanse our selves . This then is the next thing wee must inquire into , wherein the strength of this argument lies , and how a man ought to make use of the promises to inferre and presse upon his conscience this dutie of clansing himselfe . Here then first we must note , that promises doe containe the matter of rewards , and are for the most part so proposed unto us . Abating onely the first promise of ca●…ing unto the obedience of Faith , which I conceive is rather made unto Christ in our behalfe ( Aske of me and I will give thee the heath●…n for thine inheritance and the uttermost parts of the earth for thy possession ) then unto us formally , because the seede of Abraham are the subject of the promises , I say excepting onely that , I conceive all other promises to beare in them the nature of a reward , and so to carry relation to presupposed Services . For benefits have usually burdens and engagements with them , so that promises being the representation of rewards , and rewards the consequents of service , and all services being generally comprehended in this of cleansing our selves from all ●…ilthinesse , and of finishing holinesse in Gods feare , manifest it is that the promises are in this regard fit arguments to induce our dutie . The Gospell which is the Word of Promise hath an obedience annexed unto it , which the Apostle cals the Obedience of the Gospell : And Faith being the hand to receive the promises hath an obedience annexed vnto it likewise , which the same Apostle cals the obedience of Faith , for it is not only a hand to receive , but a hand to worke . To live to our selves , and yet lay claime to the promis●…s , is to make God a lyer , not to beleeve the record which hee gives of himselfe , that he will not cast away pretious things upon swine . His promises are free in fier●… , made onely out of Grace , but conditionall in facto esse , performed and accomplished with dependance upon duties in us . God is Faithfull , saith the Apostle , who shall stablish you and keep you from evill , there is the promise , and we are confident that you will doe the things which we command you there is the duty which that promise cales for . When we pray , Give us our dayly bread , by saying , Give us , we acknowledge that it is from God , but when wee call i●… ours , wee shew how God gives it , namely in the use of meanes . For Bread is Ours , not onely in the right of the promise , I will not faile thee , nor forsake thee , but by service and quiet working in an orderly calling . Secondly , Promises are apt to purifie not onely as arguments to induce it , but likewise as efficiens causes and principles , being by Faith apprehended , of our Holynesse . And so the force of the reason is the fame , as if a rich man having given a great estate unto his sonne , should adde this exhortation , having received such gifts as these , and having now where withall to live in qualitie and worth , keepe your selfe in fashion like the Sonne of such a father . Efficients they are . First , as tokens and expressions of Gods Love , for all Gods promises are grounded in his Love. His Iustice , Truth , ahd Fidelity are the reasons of fulfilling promises , because in them hee maketh himselfe our debtor ( Therefore saith the Apostle , There is laid up for mee a Crowne of righteousnesse which God the righteous Iudge shall give unto me●… ; and againe , God is faithfull , who will not suffer you to bee tempted , and faithfull is hee that hath promised , who also will doe it ; and Saint Iohn , If we confesse our sinnes , he is faithfull and lust to forgive us our sinnes , and to cleanse us from all unrighteousnesse . One would thinke a man should rather feare the revenge then expect the forgivenesse of sinnes by Gods ●…ustice , but God is as Iust in performing the mercy which Hee promiseth , as in executing the vengeance which he threatneth . So then Iustice and Fidelity are the reasons of fulfilling promises , but Gods Love and Mercy is the onely reason of making promises . The Lord did not set his Love upon you nor choose you ( saith Moses to Israel ) because ye were more in number then any people , but because the Lord Loved you , that is the ground of making the promise , and because he would keepe the oath which he had sworne to your fathers , that was the ground of performing his promise . For thy Words sake , and according to thine owne heart , saith David , hast thou done all these great things . According to thine owne heart , that is , ex mero mot●… , out of pure and unexcited love , thou didst give thy Word and Promise , and for thy Word sake thou hast performed it , not for any thing that was in mee ( for wh●… am ●… O Lord , or what is my house ? ) hast thou brought me hitherto . Thou wilt performe , saith the Prophet , the Truth to Iacob , and the mercy to Abraham , which thou hast sworne unto our fathers from the dayes of old ; Why Truth to Iacob , and Mercy to Abraham ? We must note , the promise after a sort began in Abraham ( therefore he is call'd the Father of the Faithfull ) and when God makes a promise , it is onely out of Mercie ; but the Promise was continued unto ●…a cob , who being Abrahams seede was an hei●…e of the Promise , and so the inheritance which was out of mercy given unto Abraham , did out of Truth and fidelitie descend unto Iacob , the seede of Abraham ; and therefore we shall finde Covenant , Mercy , and Oath ioyned together in the Scripture , to note unto us both the ground of making the Covenant , Mercy ▪ and the ground of performing the Covenant made , the Truth and Fidelity of God. Thy God shall keepe unto thee the Covenant and the Mercy which he sware unto thy fathers , saith Moses . To performe the Mercy promised to our fathers , and to re member his holy Covenant , The oath which he sware to ou●… father Abraham , &c. saith Zachary in his song . Th●… wee see that the Promises are the tokens and fruits o●… Gods meere Love ▪ And in that regard they are apt to cleanse , or to moue us to any dut●…e which God requires of us . For Love and mercy , being by faith apprehended ▪ are strong arguments to love and feare God againe . is love him because he loved us , and they shall feare th●… Lord and his goodnesse ; the goodnesse of the Lord begetteth feare , and that is all one as to cleanse and purifie for the feare of the Lord is cleane and pure . There is an uncleane feare , like that of the Adulteresse , who feareth her husband , lest hee should returne and deprehend her in her falsenesse to him ; but the true feare of the Lord is cleane , like that of a chaste spouse who feareth the departure of her Love. There are none so destitute of humanity as not to answere Love for Love. Secondly , Promises are the Efficient causes of our Purification , as they are The grounds of our Hope and expectations . Wee have no reason to Hope for any thing which is not promised , or upon any other conditions then as promised . Hope is for this reason in Scripture compared to an Anker both sure and stedfast , because it must have something of firmenesse and stabilitie to fasten upon before it can secure the Soule in any tempest . To hope without a promise , or upon any promise otherwise then it stands , is but to let an Anker hang in the water , or catch in a Wave , and thereby to expect safetie to the Vessell . This argument the Apostle useth why we should not cast away our confidence , or slacken our hope , because there is a Promise , which by patience and doing the Will of God we may in due time receive , and which is a firme foundation for our Confidence to ●…est upon . So Abraham is said to have beleeved against hope in hope that hee should be the father of many nations and the ground of that hope is added , According to that which was spoken , to that word of Promise , ●…o shall thy se●…de be . And else where he is said to have looked for a City which had foundations ; that is a Citie which was built upon the Immutable stabilitie of Gods ●…ath and Promise . Thus we see Promises are the grounds of our Hop●… , and Hop●… is of a cleansing nature . The Grace of God , saith the Apostle , teacheth as to deny 〈◊〉 and worldly lusts , and to live ●…oberly , righteously ▪ and Godly in this present World ; the reason whereof is presently enforced , Looking for that blessed Hope , and the Glorious appearing of the great God. And againe , He that hath this hope in him , saith S. Iohn , namely to bee like him at his comming , Purifieth himselfe even as He is Pure . Hee that hopeth to be fully like Christ hereafter , and to come to the measure of the stature of his fulnesse , will labour to his uttermost to bee as he was in this World. For a man hopes for nothing de futuro , which he would not presently compasse , if it were in his power . No man is to bee presum'd to Hope for the whole who hates any part , or to expect the fulnesse , who rejects the first fruites of the Spirit . He that loveth not his brother whom hee hath seene , how can hee love God whom he hath not seene ? That is , He that cannot endure nor looke on that little glimpse and ray of Holynesse which is in his brother , in one of the same passions , infirmities and corruptions with himselfe , will much lesse be able to abide the light of the Sonne of righteousnesse , and that most orient , spotlesse , and vast Holynesse which is in him . The same reason holdes here , he that cannot endeavour to purifie himselfe here , doth never truely hope to be like Christ hereafter . He that directs his course towards Yorke can never bee presumed to hope that hee shall by that journey get to London , when he knowes , or might easily be informed that it is quite the other way . And the truth is , no wicked man hath any true or a●… saint Peter cal●… it lively Hope to come to Heaven . Blind presumptions , ignorant wishings and wouldings hee may have , but no true Hope at all . For that ever supposeth some knowledge and preapprehension of the Goodnesse of that which is Hoped for ; and there is nothing in Heaven which wickedmen do not hate as very evill to them ; the Presence of the most Holy God , the purity and brightnesse of his Glory , the Company of Christ Iesus and his Saints , &c. If they might be suffered first to have a view of it , and see what is there doing , what Divine and Holy imployments take up all the thoughts , desires , and powers of the blessed company there , they would abhorre no place more . Hope begets Love ( whom having not seene , ye love , saith the Apostle ) Hope to bee like Christ hereafter will worke a love and desire to expresse so much as wee can of his Image here . Hee that longs for a thing will take any present occasion to get as much of it as he may together . Notably doth Saint Paul set forth this purifying propertie of hope in the promises . I follow after , if that I may apprehend that for which also I am apprehended of Christ Iesus . I am already apprehended of Christ , he hath in his body carried me in hope vnto Heaven with him , and made mee sit together in Heavenly places , and this hope to come to him at last , to attaine to that price of the high calling of God in Christ Iesus , makes me presse , and pull , and strive by all meanes to attaine to perfection , to expresse a Heavenly conversation in earth , because from thence I looke for a Saviour the Lord Iesus Christ : Hope ( as we said ) is an Anker , Our Anker is fix'd in heaven , our vessell is upon earth , now as by the Cable a man may draw his vessell to the Anker , so the Soule being fixed by hope vnto Christ , doth hale and draw it selfe neerer and neerer unto him . Thirdly , Promises are the efficient causes of our purification , as they are the objects of our Faith : For we dare not beleeve without Promises . Therefore Abraham stagger'd not through unbeliefe , but gave glory to God , because he was fully perswaded , that what he had promised he was able to performe . It is not Gods power simply , but with relation to his Promise which secures our faith . So Sarah is said through faith to be deliver'd of a child being past age , because she judg'd him faithfull that had promised . Now by being Objects of faith , the Promises must needs cleanse from filthinesse ; for faith also hath a cleansing property , It purifieth the heart , and worketh by love , and looketh upon the things promised as desireable things , rejoyceth in them , and worketh homogeneall and sutable affections unto them . Againe , we must note , That sinne comes seldome without Promises to pollute us , begets vast expectations and hopes of Good from it . Balaam was whet and enliven'd by promises to curse Gods people ; The Strumpet in the Proverbes , that said to the young man , Come let us take our fill of loves , conceiv'd most adequate satisfaction to her adulterous lusts by that way . This was the delusion of the rich foole in his Epicurisme , Soule take thine ●…ase , eate , drinke , and be merry , for thou hast much laid up for many yeeres : Of the Iewes in their Idolatries to the Queene of heaven , because that would afford them plenty of victuals , and make them see no evill : Of Gehazies foolish heart , who promised to himselfe Olive-yards and Vineyards , and sheepe and Oxen , and men-servants and maide servants by his officious lie . And this was one of the divels master pieces when he tempted Christ , All these will I give thee , if thou wilt fall downe and worship me . Thus we see sinne seldome comes without promises to seduce and pollute the soule . And yet the Truth is these promises cannot hold up the hope of any man. When a man hath wearied himselfe in the pursuit of them , yet still there is lesse hope at last then at first . But now faith fixing upon sure mercies , upon promises which cannot be abrogated or disannull'd ( being made i●…eversible by the oath of God , who after hee hath sworne cannot repent ) and seeing not onely stabilitie , but pretiousnesse in the promises , and through them looking upon the great goodnesse of the things contained in them as already subsisting and present to the soule , and by this meanes overcomming the world ( whose onely prejudice and advantage against Christ is this , that the things which hee promiseth are long hence to come , whereas that which it promiseth it likewise presenteth to the view of sense ; which difference faith destroieth , by giving a subsistence and spirituall presence of things hoped for to the soule ) by this meanes , I say , faith doth mightily prevaile to draw a man unto such holinesse , as becommeth the sonnes and heires of so certaine and pretious promises . Till a man by faith apprehends some interest in the promises , he will never out of true Love endeavour a conformitie unto God in Christ. By them , saith Saint Peter , we are made partakers of the divine nature , and doe escape the corruption that is in the world through lust . What is it to be made partaker of the divine nature ? It notes two things : first , a fellowship with God in his holinesse ; that puritie which is eminenter and infinitely in Gods most holy nature is formaliter , or secundum modum creaturae , so farre as the image of his infinite holinesse is expressible in a narrow creature , fashioned in and communicated unto us by our union with Christ. Secondly , a fellowship with God in his blessednesse , namely in that beatificall vision , and brightnesse of glory which from the face and fulnesse of Iesus Christ ( who as a second Adam is made unto us the Authour and Fountaine of all heavenly things ) shall at last in fulnesse , and doth even now in flashes and glimmerings shine forth upon his members . And all this we have from those great and pretious promises which are made unto us of Holinesse and of Blessednesse . For as we say of the Word in generall , so more especially of the Promises , they are operative words , and doe produce some reall effects , being received by faith . As a man when he receiveth a deed signed , sealed , witnessed , and delivered , doth not onely take parchment or waxe , or emptie words , but hath thereby some fundamentall right created unto the things in the deed mentioned to be convey'd , so that the deed is declaratorie and operative of some Reall effects : so in the word and promises of God sealed by the bloud of Christ , ratified by the oath of the Covenant , testified by the Spirit of Truth , deliver'd by the hand of Mercy , and received by the hand of Faith , there doth not onely passe emptie breath and naked words , but also some Reall effects by the intendment of God are thereby produc'd ; namely , the cleansing of our sinfull nature from the pollutions of the world , and the transforming thereof into the image and purity of the divine nature . Fourthly , Promises are the efficient causes of our purification , as they are the Raies and Beames of Christ the Sunne of Righteousnesse , in whom they are all founded and established . They are All in him Yea , and in him Amen . Every promise by faith apprehended carries a man to Christ , and to the consideration of our unity with him , in the right whereof we have claime to the Promises ; even as every line in a circumference , though there never so distant from other , doth , being pursued , carry a man at last to one and the same Center , common unto them all . For the Promises are not made for any thing in us , nor have their stability in us , but they are made in and for Christ unto us , unto Christ in our behalfe , and unto us onely so farre forth as we are members of Christ. For they were not made to seeds as many , but to seed , namely to Christ , in aggregato , as comprehending the head and the members in the unitie of one body . So then every Promise carrying us to that Vnitie which we have with Christ by his spirit ( who is therefore call'd a spirit of Adoption , because he vesteth us with the sonneship of Christ , and a spirit of holinesse and renovation , because he sanctifieth us by the resurrection of Christ ) doth thereby purifie us from dead workes , and conforme the members to the Head , building them up in an holy Temple and into an habitation of God through that spirit by whom we are in Christ. In one word , Our interest in the Promises is grounded upon our being in Christ , and being one with him ; and our being in him is the ground of our purification . Every branch in me that bringeth forth fruite , my father purgeth , that it may bring forth more fruite . And in this respect the promises may be said to purifie , as still carrying us to our interest in Christ , in whom they are founded . Fifthly and lastly , the Promises are causes of our purification , as Exemplars , patterns , and seeds of purity unto us . For the Promises are in themselves Exceeding great and pretious , Every Word of God is pure and tryed like gold seven times in the fire , it is right , and cleane , and true , and altogether righteous , and therefore very lovely and attractive , apt to sanctifie and cleanse the soule . Sanctifie them by thy truth ( saith Christ ) thy Word is truth , and againe , Now ye are cleane through the Word which I have spoken unto you . For the Word is Seed , and seede a similates earth and dirt into its owne pure and cleane nature . So by the Word there is a trans-elementation , as it were , and conforming of our foule and earthie nature to the spiritualnesse of it selfe . Therefore the Apostle useth this for an argument , why the regenerate cannot si● ( namely in that universall and complete manner as others doe ) because they have the seed of God abiding in them , that is , his Word , Spirit , and Promises abating the strength of lust , and swaying them to a contrary point . For thus the Word of promise makes a mans heart to argue . Hath God of meere Grace made assurance of so pretious things to me who by nature am a filthy and uncleane Creature , obnoxious to all the curses and vengeance in his booke ? Hath he wrought so great deliverance , and laid up such unsearchable riches for my soule ? and should I againe breake his Commandements , and joyne in the abominations of other men ? Would he not be angry till he had consumed me ; so that there should be no escaping ? Should I not rather labour to feele the comforts and power of these Promises , encouraging mee to walke worthy of so great meroy , and so high a calling ? to walke meete for the participation of the Inheritance of the Saints in light ? Shall I that am reserv'd to such honour , live in the meane time after the lusts of the Gentiles , who have no hope ? * Hath God distinguished me by his Spirit and Promises from the world , and shall I confound my selfe againe ? Shall I requite evill for good to the hurt of mine owne soule ? These and the like are the reasonings of the heart from the beauty and purity of the Promises . Thirdly and lastly , Promises are Arguments to inferre our Purification , because in many of them that is the very Matter of which they consist , and so the power and fidelity of God is engag'd for our Purification . I will clense them from all their iniquity whereby they haue sinned against me , saith the Lord. And againe , I will sprinkle cleane water vpon you and you shall be cleane : from all your filthinesse and from all your idoles will I clense you , &c. And againe , They shall not defile themselues any more with their idoles , nor with their detestable things , nor with any of their transgressions , but I will save them , and I will cleanse them . And againe , I will heale their backeslidings , I will Love them freely . The Lord will wash away the filth of the daughters of Sion , & purge the bloud of Ierusalem from the midst thereof by the Spirit of Iudgement , and by the spirit of burning . Which Promises , bringing along the fidelity and power of God to our faith , doe settle our hearts amidst all the corruptions and impotencies of our nature . When the conscience is once throughly acquainted with the sight of its owne foulnesse , with the sense of that life and power which is in concupiscence , it findes it then a great difficultie to rest in any hope of having lusts either subdued or forgiuen . The Psalmist , when his sore ranne , and ceased not , refused to be comforted , thought himselfe cast out of Gods fauour , as if his mercies were exhausted , and his promises come to an end , and his compassions were shut up , and would shew themselves no more . Therefore in this case the Lord carries our Faith to the consideration of his Power , Grace , and Fidelity , which surpasseth not onely the knowledge but the very coniectures and contrivances of the hearts of men . The Apostle saith , That Christ was declared to be the Sonne of God with power , according to the Spirit of holinesse , by the resurrection from the dead ▪ That Spirit which raised Him from the dead is therefore called a spirit of Holinesse , because the sanctifying of a sinner is a resurrection , and requires the same power to effect it , which raised Christ from the dead . When Saint Paul had such a bitter conflict with the thorne in his flesh , the vigor and stirrings of concupiscence within him , he had no refuge nor comfort but onely in the sufficiencie of Gods grace , which was able in due time to worke away and purge out his lusts . And the prophet makes this an argument of Gods great power above all other Gods , that he subdueth iniquities , and blotteth out transgressions . Though wee know not how this can be done , that such dead bones , soules that are even rotten in their sinnes , should be cleansed from their filthinesse , and live againe : yet he knowes ; and therefore when wee are at a stand , and know not what to doe to Cure our lusts , then wee may by faith fix our Eyes upon him , whose grace , power , wisedome , fidelity is all in these his promises put to gage for our purification . Thus wee see how promises in generall doe worke to the Cleansing of us from filthinesse of flesh and spirit . The same might at large be shewed in many particulars . I will but name those in the words before the Text ( to which it referres . ) The Lord promiseth to Dwell in us as in spirituall Temples , and this proves that wee ought to keepe our selues Cleane , that wee may be fit habitations for so Dovelike and pure a spirit . Flee for●…ication ( saith the Apostle ) why ? know you not that your bodie is the Temple of the holy Ghost which is in you — therefore glorifie God in your bodies and spirits for they are Gods. And againe . If any man defile the Temple of God , him shall God destro●… ▪ for the temple of God is holy , which temple ye are . He promiseth to be Our Father , and make us his people , and this also is a strong argument why wee should purifie our selves , and as obedient children not fashion our selves according to the former lusts in ignorance , but as he who hath called us is holy ▪ so should we be holy in all manner of conversation . And if we call him father , who without respect of persons judgeth according to every mans workes , we should passe the time of our sojourning here in feare . Ye are a chosen generation ( saith Saint Peter ) a royall priesthood , a holy nation , a peculiar people , that you should shew forth the vertues of him , who hath called you out of darknesse into his marvellous light . When yee were of the world , ye were then strangers to the Covenant , and aliens from the house and Israel of God , but now being become Gods houshold , ye are strangers and pilgrimes in the present world , and should therefore abstaine from the lusts of the flesh , which are sensuall and worldly things . Those that are a peculiar people , are a purged people ●…oo . He will purifie to himselfe a peculiar people , that they may be zealous of good work●…s . The consideration of which things should make us labour to settle our hearts to beleeve , love , and prize the promises , to store up and hide the word in our hearts , to have it Dwell richly in us , that in evill times and dayes of temptation wee may have some holdfast to relie upon . In times of plenty , security , and peace , men go calmely on without feare or suspicion ; but when stonnes arise , when God either hides his face , or le ts out his displeasure , or throwes men upon any extremities , then there is no hope but in our a●…ker , no stay nor reliefe but in Gods promises , which are setled and sure , established in heauen , and therfore never reversed or cancelled in the earth : And if this faithfull and sure word had not bin Da●…ids delight & comfort , if he had not in all the changes & chances of his owne ●…ife remembred , that al Gods promises are made in heaven , where there is no inconstancie , nor repentance , he had perished in his affliction . Though David by a propheticall spirit foresaw that God would not make his house to grow , but to become a dry and wither'd stocke of ●…esse , yet herein was the ground of all his salvation and of all his desire , that the Lord had made with him an Everlasting Covenant , order'd in all things and 〈◊〉 , that he had 〈◊〉 by his hol●…nesse that he would not faile David ; so that it was as possible for God to be unholy , as for the Word of promise made unto David to fall to the ground , & be untrue . Now that wee may the better apply the Promises to our selves , and establish our hearts in the truth and fidelity of God by them , wee may make use of these few Rules , amongst divers others which might be given . First , Promis●…s generally made , and so in medio for all , or particularly to some , are by the ground of them equally appliable to any in any condition unto which the promises are ●…utable . All the promises are but as one in Christ , as lines tho●…gh severall in the circumference doe meete as one in the center . Take any promise and follow it to its originall , and it will undoubtedly carry to Christ , in whom alone it is Yea and Amen , that is hath its truth , certainety , and stability all from him . Now the Promises meeting in Christ ▪ cannot be severed or have a partition made o●… them to severall men ( for every beleever hath All Christ , Christ is not divided ) any other wise then the exigence of mens present estates doth diversifie them , and so fit them for such promises as now to others , or at other times to themselves would be unseasonable and unapp●…able . The Lord in aslenting to Salomons prayer , made a generall promise to any man , or to all the people ▪ that what prayer or supplication soever should be made towards his temple , he would heare in heaven and forgive , &c. 〈◊〉 bei●…g after in distresse , applied this generall to hi●… 〈◊〉 present 〈◊〉 , when the children of Ammon , 〈◊〉 ▪ and Mount Seir came to turne Israel out of their possessions . The Lord made a particular promise 〈◊〉 Ioshua , that he would be with him to blesse his enterprises against the Cananites , and to carry him through all the difficulties and hazards of that holy warre ; a●…d Saint Paul applies the promise to all the faithfull in any straites or distresses of life , as the Lord himselfe had before applied it from Moses to Ioshua , Let your conversation be without covetousnesse — for as God was with Ioshua , so will he be with thee , He will not faile thee nor forsake thee . Christ made a particular promise unto Peter , I have prayed for thee that thy faith faile not . And the same in effect he applies to All his , I pray that thou wouldst keepe them from the ev●…ll . And the consequent words to Saint Peter make it good ; When thou art con verted strengthen thy brethren , that is , comfort and revive them by thine owne experience , that when they are brought ●…nto the like case with thee they may have the benefit of the same intercessor and the sympathy and compassion of the same Saviour who deliver'd thee . As our Saviour saith in matter of dutie . What ●… 〈◊〉 ●…nto you , I say unto All , so we may say of him in matter of mercy , What he promiseth unto any , he promiseth unto al●… in an equall estate . It is good therefore to observe the truth of God in his Promises to others , and when we finde our selves reduced unto their condition , to apply it unto our selves , that we through patience and comfort of the Scriptures may have hope . This is the counsell of Saint ●…awes , Take my brethren the Prophets for an exam●…le of suffering affliction and of patience — yee have heard of the patience of ●…ob , and ye have seene the end of the Lord that the Lord is very pittifull ●…nd 〈◊〉 〈◊〉 〈◊〉 . And saint Paul assures us that for this cause God comforted him in his tribulation , that he might be able to comfort them who might be in any trouble with the comfort wherewith ●…ee himselfe had beene comforted by God. A poore Christian might object , A●…as If I were an Apostle ▪ if I had such graces , such services , such wayes of glorifying God as Paul had , I might hope for the same power and providence of God in my afflictions as he findes . But I am a poore ignorant , unfruitfull , and unserviceable creature , who doe more blemish then adorne my profession of the Gospell of Christ , and shall I looke for such care from God as saint Paul ? Beloved , the members in the body would not so argue ; If I were an eye , or a tongue , one of the noblest parts of the body , haply some compassion and remedy might be shewed me in my distempers ; but I am but a ioynt of the foote , or a meane , dishonourable , and lesse serviceable member , therefore though I am tormented with a goute or stone , the tongue will not speake , the head will not worke , the hand will not distribute any thing for me . The Children in a family would not so argue ; my father is carefull to provide physicke , and cure the diseases of my brother , because hee is growne up to doe him credit , and his countrie service , but I am but a childe , that lie upon him , and doe no worke , I am unable for any employments , and therefore I shall perish in my disease without care or regard . Surely if the members of a body , or the children of men , who are evill , would not thus argue , how much lesse reason have any of Christs , who have a head entrusted with the care of his meanest members , and a father tender of the fals and failings of his weakest children ? Thus rather should the soule resolve . Though Paul had more grace then I , yet he had no more me●…t then I. All the compassion which was shewed unto him was out of favour and mercie , not out of debt or dutie ; and my wants and miseries make me as fit for mercie as he was ; and the compassion of a father is most ▪ commended toward the unworthiest and most unprofitable childe . Secondly , ' Promises in themselves are certaine , but the wayes of performance are often undiscernable and hidden ; therefore wee must live by Faith , and not by reason , and measure the Truth of Gods Words by the strength of his Power , and not by our owne conceits or apprehensions . When wee looke upon God in his Promises , wee must conceive of him as a God infinite in wisedome to contrive , and in Power to bring about the execution of his owne will. There is a Promise made of calling the Iewes unto Christ , and causing them to turne from their transgressions . The Redeemer shall come unto Sion , and unto them that returne from transgression in Iacob , Esai . 59 ▪ 20. But hee who should consider the extreme obstinacie and stubbornnesse of that people against the Gospell , would thinke it impossible , that they should ever bee pull'd out of the s●…are of the Divell ; therefore the Apostle makes Gods Power the ground of certaintie in this promise , They also shall be grafted in againe , for God is able to graffe them in — As it is written , There shall come out of Sion the deliverer , and shall turne away ungodlynesse from Iacob , Rom. 11. 23. 26. The Sadduces and Gentiles derided the Doctrine and Promise of the Resurrection from the deade ; and our Saviour carrieth the one from their owne prejudice unto Gods Power ; ye erre , not knowing the Scriptures , nor the Power of God , Math. 22. 29. And Saint Paul the other , from their reason unto Faith in God , Why should it be thought a thing incredible with you , that God should raise the Dead ? Act. 26. 8. Therefore wee shall finde mens unbeliefe in Scripture hath risen partly from apprehension of power in those whom they feare , and partly from apprehension of impotencie in those whom they should trust . When the Israelites heard of Giants and sonnes of An●…k in the promised la●…d , presently they murm●…ed against the Lord and his Servants , and provoked him by their unbeleefe of his mighty power which they had had so frequent experience of ▪ How long will this people provoke mee ? How long will it be ere they beleeve me , for all the signes which I have shewed amongst them ? Numb . 14. 1 , 11. They provoked him againe by infidelitie in the wildernesse , when they asked meate for their Iust , and that was by calling the Power of God in question ; They spake against God , they said , can God furnish a table in the Wildernesse ? Behold hee smote the Rocke that the Waters gushed out , and the streames overflowed ; but can hee give bread also , can he provide flesh for his people ? Psal. 78. 19. 20. They measured God by their owne reason , and charged God with that impotencie which they found in themselves . This was the sinne of that noble man who attended upon the king of Israel in the great famine at Samaria ; when the Prophet foretold a marvellous plentie which should suddenly come to the place , hee measured Gods Power by his owne conceits of possibility in the thing , If the Lord would make windowes in heaven , this thing could not be , 2. King. 7. 2. There was a Promise made unto Israel to restore them out of that great captivity of Babylon , and this seemed to them as incredible as for men to bee raised out of their Graves after so many yeeres consumption , therefore they said ▪ our bones are dried up , and our hope is lost , and we are cut off for our parts . Wee have no more reason to beleeve any promise , or to rest upon any expectations of deliverance , then dead bones have to revive againe . Therefore the Lord acquainteth them with his Power together with his Promises . O my people ye sha●● know that I am the Lord ! that is , that my wayes and thoughts are infinitely above your shallow apprehensions , when I shall have brought you out of your Graves , Ezek. 37. 11. 13. Though there should bee famine , and mountaines betweene Gods people and his promises , famine to weaken their feete that they could not crawle away , and mountaines to stop their passage which they could not climbe nor overpasse , yet when there was no might nor power left in them , the Spirit of the Lord should be their strength , their feete should be like Hindes feete to skippe over the mountaines , and the mountaines should be as a plaine before them , Hab. 3. 17. 18. 19. Zach. 4. 6 , 7. All doubts and distrusts arise from this that men make their owne thoughts the measure of Gods strength , and have low and unworthy conceits of his Power . This therefore in all difficulties wee must frame our hearts unto to looke of from second causes , from the probabilities or possibilities which are obvious to our reason , and admire the unsearchablenesse of Gods Power and wisedome , which is above all the thoughts of man. If a rich man should promise a begger a great summe of money , and hee should discomfort himselfe with such plodding scruples as these : Alas these are but the words of a man who meanes well , and takes compassion on my povertie ; but how can hee possibly make good this promise ? If I should engage my selfe thus to another poore man , I should be sure to faile his expectations and ●…latter him with winde , what quiet or comfort could he have ? but he would have more wisedome then to measure rich men by his owne povertie and basenesse . So should we doe in any difficulties and distresses either from sinnes , afflictions , or temptations . As Abraham did 〈◊〉 not at the Promise of God through unbeliefe but was strong in faith , giving glory to God , being fully perswaded that what he had promised he was able to performe , Rom. 4. 19 20. And after , he offered vp his Sonne in faith , because he knew that God was able to raise him even frō the dead from whence he had before in a figure received him namely from a dead and barren wombe , Heb. 11. 29. Th●…s was Iobs onely comfort upon the dunghill , That that God who would after wormes had consumed his flesh ▪ raise him up at the last day , and make him with those very eyes to see his 〈◊〉 , had power enough in his due time to deliver from that wofull 〈◊〉 into which hee had ●…st him , and to revive his strength and estate againe , Iob. 19. 25. 26. 27. A man haply is haunted and pursued with such or such an uncleane affection , is wearied in wrestling with it , and cannot prevaile ( as indeede there is nothing that cleaves more pertinaciously , or is more inexpugnable , then a strong and importunate lust . What must hee now doe ? sinke under the weight ? is there no remedy , nor way of escape ? God forbid . When his owne strength and wisedome failes him , let him looke off from himselfe unto the power and promises of that God , who is Al-sufficient to save to the uttermost those that come unto him by Christ. He is a Refiner , a Sunne of Righteousnesse that can cure the barrennesse of our hearts by the healing vertue of his wings , and purgeaway our drosse and corruptions from us . That Promise which God made to Paul in the stirrings and conflicts of his concupiscence is made unto all of his temper , My Grace is sufficient for thee ; and there are two things in that promise , Grace to make it , and Sufficiencie to fulfill it . Lay aside saith the Apostle , every weight , and the sinne which doth so easily beset you . Alas , may the Soule answere , if it be a weight , how shall I moove it ? If it bee a be●…ieging and encompassing sinne , that doth so easily occupate and invade all my faculties , how shall I repell or drive it of well , saith the Apostle , if you cannot quit your selves of your clog and burthen , yet runne with patience the race which is set before you , bee content to draw your chaine , and to lugge your lusts after you . But how can the soule be patient under such heavie and such close corruptions ? under the motions , importunities , and immodest solicitations of so many and so adulterous lusts ? Looke , faith he , unto Iesus the Author and finisher of your faith ; consider him — lest yee bee wearied and faint in your mindes . He doth not any of his workes by halfes ; he is a Perfect Saviour , He finisheth all the workes which are given him to doe ; If he have begunne a good worke in you , hee is able to perfect it ; if hee be now the Author , he will in due time be the Accomplisher of your Faith. Wee must note , All the promises are made in Christ ; being purchased by his merits , and they are all perform'd in Christ , being administred by his power and office . And in Christ , wee must note , there is , first , a will that wee should be holy , expressed in his prayer to his father , sanctifie them by thy truth . Ioh : 17. 17. Secondly , a power to execute that will , he is able to save those that come unto God by him ; and he quickneth whom he will. Thirdly , both his will and power are back'd and strengthned with authority and an office so to doe , for he was sanctified and sealed by his father unto this purpose . Fourthly , he is furnish'd with Aboundance of wisdome to contrive , and of fidelity to employ both his will , power , and office , for fulfilling all Gods promises of grace and mercie . In him there were treasures of wisedome , and he is a mercifull and faithful high priest . Fifthly , to all this he is further engag'd by his consanguinitie with us ; he is our brother by his sympathie and compassion towards us ; he hath felt the weight of sinne in the punishment therof , and the Contradiction of sinners , and lastly by his propriety unto us ; he should defraud himselfe , if he should not fulfill all his promises to the church ; for the church is His owne house . All the promises are made to Him , in aggregato , with his Church , To the seed of Abraham , that is To Christ , namely to the head and members together . As when any euill befals the church he is Afflicted ; so in all the Advancements of the church he is honored , and , in a sort , further filled ; for the church is His fulnes . Though as God , as man , as mediator , he be full by himselfe ; yet as Head he accounteth himselfe maimed and incomplete without his members . So that when Christ pleads and prayes for the Church he is an Advocate and Intercessor in his owne businesse ; for the Affaires of the Church are His. Thirdly , promises are many times subordinate to one another , and are perform'd in an order , succession , and depeudencie . Therefore we must not anticipate , nor perturbe the order which God hath put in his Promises , but waite upon him in his owne way . Grace and Glory will he give , but first Grace before Glory , no man must snatch at this promise till hee have interest in that . Godlinesse hath the promises of this life , and of that to come ; but wee must note the order which our Saviour puts , first seeke the Kingdome and Righteousnesse of Goa , and then all these things shall be added unto you . The Lord Promiseth to call men unto Christ , Nations that knew thee not shall runne unto thee . The Apostle telsus whereunto hee calls , God hath not called us unto uncleannesse , but unto Holynesse . Therefore in the next place he promiseth to sanctifie and cleanse his Church ; I will put my Law in their hearts , and in their inward parts . The qualification of this Holynesse is , that it be whole and constant . The very God of Peace Sanctifie you , and preserve you blamelesse unto the comming of our Lord Iesus Christ , Is the Apostles prayer for the Thessalonians . Therefore in the next place , God promiseth Perseverance , I will not turne away from them , to doe them good , but I will put my feare in their hearts , that they shall not depart from me . But this Perseverance is not so certaine , but that it admits of fals , slippes , and miscarriages ; therefore in that case , He promiseth healing and restoring . I will heale their backes●…idings , I will love them freely . I will binde up that which is broken , and will strengthen that which was sicke . And after all this comes the promise of Glory , and Salvation . Now then wee must waite upon the promises in their owne order . When God hath called us to the knowledge of Christ , wee must not skip over all the intermediate linkes , and looke presently for the accomplishment of Gods promise of Salvation , or perseverance by Gods sole Power , and in the meane time omit all care of Holynesse in our conversation . When we are sanctified , wee must not resolue then to sit still , as if all our worke were at an end , and expect salvation to droppe into our lappes . But we must make it our care , and esteeme it our owne duty to continue faithfull unto the end , that so we may receive a Crowne of Life . For God doth not fulfill his promises in us onely , but by us too ; and those things which in regard of his Word are his promises , are also in regard of his commaund our Duties . And therefore we must take the promises in that Connexion , and dependencie which they have amongst themselves . Fourthly , promises , though alwayes necessary , are yet most usefull in Extremities , and therefore it is best for us to store up of all sorts ; though wee see no present use of some particulars , yet we know not what time may bring forth , what wayes God my please to try us by . Secondly , It is best to acquaint our hearts with those which are most generall , pretions , fundamentall , wherein Gods Power and Goodnesse is principally seene , and from them it will be easie to inferre the rest . As Iob argues from the finall resurrection to a deliverance from the dunghill . And David from the deliverance of his Soule from Hell , to the deliverance of his feete from falling . And Habakuk , from the deliverance out of Egypt and the wildernesse , to the deliverance out of Babylon . And Abraham from a miraculous generation in a dead wombe to a miraculous restitution of Isaak from the dead againe . And Paul from a deliverance out of the mouth of the Lion , to a deliverance from every evill worke . Some notable act of Gods mercy and providence may bee applyable to severall more particulars ; because experience worketh hope . Thirdly , It is good to bring a mans selfe to a view of extremities in himselfe , to keepe fresh in his eye the nakednesse , poverty , and utter disability that is in him to further his owne happynesse ; and that will fitte him to goe with Patience and Faith through any other exigencies which he may bee brought to . There is as little ground why a sinner should beleeve and trust God for the forgivenesse of his sinnes ; as Hope fōr any comfort and support in his distresses . If a man can therefore now keepe before him a distinct view of the filthynesse of his sinnes , and that anguish and extremities which it brings , and live by Faith in the remission of them , he will bee much the more fitted to trust and leane on God in the middest of any other distresses . There is not so much evill , so much unremoveablenesse , and unmitigablenesse in any 〈◊〉 or misery , as there is in sinne ; and therefore if we can trust God for pardon , purging , and extinguishing of sinne , we may much more trust him for the supporting of us under , or del●…vering us from any other evill . Fifthly , experience of Gods Wisedome , Truth , and Power in some promises will settle and establish the heart in dependance , and expectation of the like in others . Sense doth corroborate and confirme Faith. And this wee shall observe to be a very frequent argument in Holy Scriptures to conclude Gods favour for the present or future , by his proceedings past . When the Israelites were afraid of the Anakims and Giants of the Land , this was Moses his argument , Dread not , neither bee afraid of them ; the Lord your God which goeth before you , hee shall fight for you , according to all that he did for you in Egypt before your eyes , and in the wildernesse , &c. And againe , I commanded Iosua , saith he , at that time saying . Thine eyes have seen all that the Lord your God hath done unto these two Kings : So shall the Lord doe unto all the kingdomes whither thou passest . So David argued against G●…liah , The Lord did deliver me from a Lyon and a Beare , therefore he will deliver me from this Philistime . And S. Paul , The Lord hath delivered from a sentence of Death , and doth deliver , therefore I trust that hee will deliver . So the faithfull argue in the Prophet . Art not thou hee that didst cut Rahab , and wound the Dragon ; that didst dry the Sea , the waters of the d●…pe and mad●…st a passage through the d●…pths of the Sea for the ransomed to passe over . Ther●…fore the Redeemed of the Lord shall returne and come with singing unto Sion , &c. These and sundry the like examples were written for our learning that wee also through comfort of the Scriptures might have hope ; that wee might learne to store up the passages of Gods providence in our lives , that they may bee for presidents and rules in after times . Men are apt to sinke under the present sense of any evill that presseth them , because they doe not looke ba●…kward to Gods former wayes of mercy towards them ; whereas if men could thus argue , I have knowne a famine , and felt a pinching season so long agone , and I did then out-live it , and Gods providence cared for me and ●…arried mee through that plunge and distresse : I have felt a sore disease , and beene in the mouth of the Grave and yet I live to prayse Gods power : The buffets of Sathan have heretofore bruized my soule , and I have beene even drencht in mine owne sorrowes , and swallowed up of despairing and uncomfortable thoughts , and yet out of them all the Lord hath delivered me , and let his countenance shine upon me againe : And hee is the same God still , as full of compassion to com●…iserate my calamities , as full of power to effect , as full of wisedome to contrive , as ful of fidelity to performe his owne Promises , as hee was before : And therefore I will waite upon him in the wayes of his owne mercy , and rest in the constancie , immutability , indeficiencie of that God with whom there is no variablenesse , neither shadow of changing : I say if men could thus learne to comfort their hearts by their experiences and review of Gods former proceedings , they might with the more quietnesse and silent affections expect the salvation of the Lord againe . Sixthly ▪ The same thing in temporall and inferior blessings may belong to one man , only ex largitate , out of that generall providence which causeth the S●…nne to shine on the good and the bad alike ; and to another ex promisso , out of Gods promise ; because god●…ynesse hath the promises of this life as w●…ll as of that to come . Now there is a vast difference betweene these two , to have a thing onely out of patience and forbearance , and to have it out of engagement and promise . For by the promise there is a discharge of all the forfeitures , incumbrances , vexations , perplexities which attended the same thing . As in temporall , so in spirituall and theologicall respects , there is a great difference in Tenures touching the same things . The wicked in the earthly things they enioy are wholly Tenants at will , they have no engagement at all from God , they may be thrust out every houre ; for all their right was forfeited in Adam , and restored unto them only by a Generall providence during Gods good pleasure : as a condemned malefactor till the time of his execution hath some thing allowed him out of favour , but may at pleasure bee cut off from it . But the faithfull have all things by inheritance , by the Right of Christs purchase , and by Covenant in him . Not onely things present , but things to come are theirs ; they have the Truth of God pawn'd for their preservation and supplyes so long as they continue in his way ; A way of Piety , industrie , and honestie . And they have them for themselves and their seede . The promises were to Abraham and his seede . I never saw the righteous forsaken , nor his seede begging their bread . The wicked have earthly things onely as d●…ensations and employments , nay as vexations , and toyles of life ; as idols , snares , and thornes , things that e●…tangle their hearts , and take them of from God. As a cloud exhal'd by the Sunne hides the light of the Sunne which drew it up ; * as a Worme eates out the wood , and rust consumes the Iron which breeds it ; as water in a vessell raised by the fire , puts out the fire which raised it : so the great estates and temporall blessings of God unto evill men , serve but to intercept the thoughts , and to blot out the notions and remembrance of him that gave them I spake unto thee in thy prosperitie , but thou sata'st I will not heare . And this hath beene thy manner from thy youth , saith the Lord , Ier. 22. 21. But the faithfull have earthly things as rewards of their righteousnesse , as an accession , advantage , and overplus unto the Kingdome of God ; as testimonies of Gods Love , and care of them ; as exercises of their thankefulnesse , charitie , mercie , &c. But it may be obiected , why then have not the faithfull more aboundance of these things then worldly men ? I answere , first , A little that the righteous hath is better then greate poss●…ssions of the ungodly . For first they have the maine substance of these things as well as the other , they live , and eate , and are cloathed as well as they ; and secondly they have the comforts more , lesse anguish of heart , vexation and contention of minde then the others have . And to them it is all one whether they goe into heauen through the gate or through the wicket . As a Bird with a little eye and the advantage of a wing to soare up withall may see farre wider then an Oxe with a greater : so the righteous with a little estate , ioyned with faith , tranquillity and devotion , may have more pleasure , feele more comfort , see more of Gods bounty and mercie , then a man of vast possessions , whose heart cannot lift it selfe aboue the earth . Secondly , As nature when shee intendeth a farther and more noble perfection , is lesse curious and elaborate in inferior faculties : ( As man is exceeded by the Eagle for sight , and the Hound for sent , and the hare for swiftnesse , because nature intending in him a more spirituall and divine Soule , chose to be lesse delicate and exact in the senses ) so God intending to bestow upon the faithfull a farre more exceeding and aboundant weight of heavenly glory , doth not alway so fully enlarge his hand towards them in these earthly things , as to those who have no other portion but in this life . We see then how much it concernes us to looke unto the ground of our Tenure , to observe in what service wee hold our estate , whether as appurtenances to Gods kingdome ; or as meerely the pastures of a beast , which doe only fatten against the day of slaughter . Seventhly and lastly , Gods Promises to us must be the grounds of our prayers to him . When ever God makes a promise , wee must make a prayer . And there are two things in this Rule to be observed . First , that wee can make no prayer in boldnesse , faith , or comfort , but for things promised . For if we will have God heare us , wee must pray according to his will : we must aske in faith , we must see the things we aske made Ours in some promise and engagement before we must presume to aske them . This ( as we have before observed ) encouraged David , Iehoshaphat , and Daniel to pray unto God , because hee had made promises of the things they desired , and therefore they were certaine that they prayed according to his will. This was Nehemiahs ground in his prayer for the reparation of Ierusalem . Remember , I beseech thee , the word which thou commandedst thy servant Moses , saying , if ye trangresse , I will scatter you abroad : But 〈◊〉 you turne unto me and keepe my commandements and do them , though there were of you c●…st out unto the uttermost part of the heaven , yet will I gather them from thence , &c. Now these are thy servants and thy people whom thou h●…st redeemed by thy great power , and by thy strong band . O Lord , I beseech thee , let now thine ●…are be attentive to the prayer of thy servant , and to the prayer of thy servants , who desire to feare thy name , &c. Secondly , that God will not performe promises , till by prayer they be sought for from him ; till in our humble desires we declare that we accompt his promises exceeding great and pre●…ous things . The Lord had promised deliverance unto Israel , yet saith the Lord , For this I will be enquired of by the house of Israel to doe it for them . Thus saith the Lord , After seventie yeeres be accomplish●…d at Babylon , I will visit you , and performe my good word towards you , in causing you to returne to th●…●…lace . For I know the thoughts that I thinke towards you ▪ thoughts of peace and not of evill , to give you an expected end . But how shall this excellent promise of God be effected ; It followes ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon me , and ye shall goe and pray unto m●… , ●…nd I will hearken unto you , &c. So againe , The Lord maketh a promise of forgivenesse of sinnes , 〈◊〉 〈◊〉 〈◊〉 blotteth out thy transgression for mine owne 〈◊〉 , and will not remember th●… sinnes . But for the execution of this promise , God will be sought unto . Put mem remembrance , saith he , and let us plead together : for when we pray unto God to fulfill his promises , we testifie first , that they are promises of Mercie , and not of dutie or debt ; because God is not bound to tender them unto us , but we to beg them of him . Secondly , we declare our need , and by consequence estimation of them , and dependance upon them . And lastly , we subscribe to the truth , and acknowledge the wisedome power , fidelity , and wayes that God hath to make good all his owne words unto us . We have no reason therefore to esteeme any thing a blessing , or fruit of Gods Promise , which we doe not receive from him upon our knees , and by the hand of prayer . As promises are the Rule of what wee may pray for in faith ; so prayer is the ground of what wee may expect with comfort . Th●…s we see what use we are to make of the promises to 〈◊〉 〈◊〉 f●…om all filthinesse of flesh and spirit : and the 〈◊〉 we may make of them likewise to perfect our 〈◊〉 〈◊〉 the ●…eare of God. For as the exceeding great ●…d pretious promises of God doe cleanse our natures , and make us ●…scape the corruption●… or filthinesse which is i●… the world through lust ; so do they serve to ad one grace to an●…ther , and to make them abound in us , till we come to cha●…ity , which is the bond of perfection , as Saint Peter shewes . And againe , Grow , saith he , in grace , and in th●… 〈◊〉 of our Lord 〈◊〉 Christ. The more a 〈◊〉 doth abound in the knowledge of Christ , who is the s●…mme , fountaine , ●…le ▪ treasurie of all the promises , the more will he grow in grace and unto perfection . For as some promises are in our hand , and perform'd already , as Rewards for our service past : so others are still before our eyes , to call and allure us , as the price unto which we p●…este . Be ye stedfast and unmoveable and abound alwaies in the worke of the Lord , saith the Apostle , for as much as you know that your labour is not in vaine in the Lord. Holding fast , and going on hath a Crowne attending it . The more we proceede in holinesse , our salvation is still the Neerer unto us . If we lose not the things which wee have wrought , we shall receive a full reward . THE VSE OF THE LAW . ROM . 7. 13. Was that then which is good made death unto me ? God forbid . But sinne [ namely was made death unto me ] that it might appeare sinne , working death in me by that which is good : That sinne by the Commandement might become exceeding sinfull . HEre we finde the Originall discovery of all that Sinfulnesse of sinne which wee have hitherto insisted upon , namely the manifesting , and working property which is in the Law of God. It will bee therefore very requisite by way of Appendixe to the preceding Treatise , and of manuduction to the consequent , to unfeld out of these words The u●…e of the Law ; by which we shall more distinctly understand the scope and purpose of the Holy Ghost , in loading the spirit of man with t●…e vanity of the Creature , and in shutting up the conscience under the sinfulnesse of sinne ; both which have respect unto the Law , that as an effect of the cursing , and this of the Convincing power thereof : and yet in both nothing intended by God but Peace and Mercie . The Apostle in the beginning of the Chapter shewes that we are by nature subject to the Law , and death , which is an unavoidable consequent of the breach thereof , even as the wife is to her husband as long as he liveth . And that by Christ we are delivered from that subjection , who hath shine our former husband , and taken him out of the way , as the Apostle elsewhere speakes . Now because this doctrine of justification by faith in Christ , and deliverance from the Law by him , was mainely opposed by the Iewes , and was indeed that chiefe stumbling blocke which kept them from Christianitie ( which I take it was the reason why the false brethren , under pretence the better to worke on that people , to pacifie affections and reconcile parties , and ferruminate the Churches together would have mingled the Law with Christ in the purpose of Iustification , as the papids now upon other reasons doe : ) Therefore the Apostle ( who was very zealous for the Salvation of his brethren and ki●…sfolke according to the flesh ) labours to deer●… th●…s doctrine from two maine objections in this Chapter , which it seemes the Iewes did use against it . The ground of both is tacitely implied , and it is the same generall hypothesis , or supposition that all deliverance is from evill , and carries necessary relation to some mischiefe which it presupposeth . Therefore if that doctrine be true which teacheth deliverance from the Law , then it must be granted that the Law is evill ; for to be unsubjected to that which is good is no deliverance , but a wilde and b●…utish loosenesse . Now evill is but two fold , either sinne or death . So then if the Law be evill , it must be either sinne or death . The former objection is made , vers . 7. What shall wee say then , is the Law sinne , that we should now heare of a deliverance from it ? Doth not the Scripture account the Law a priviledge , an honour , an ornament to a people ? and from the Iustnesse and Holinesse of the Law conclude the dignity and greatnesse of a nation ? What nation is so great , saith Moses , which hath statutes and iudgements so righteous as I set before you this day ? He sh●…weth his word unto Iacob , his statutes an●… iudgements unto Israel ; He hath not dealt so with every nation , saith David . I sent unto them Honorabilta . Legis , saith the Lord , the honorable and great things of my Law. but they were counted as a strange thing . And is that which Moses and the Prophets esteemed a priviledge and honour become now a yoke and burden ? Shall wee admit a doctrine which over-throwes the Law and the Prophets ? To this the Apostle answeres , God for bid . The Law is not sinne , for I had not knowne sinne but by the Law. It is true , sinne tooke occasion by the Law to become more sinfull , vers . 8. but this was not occasio data but arrepta . no occasion naturally offered by the law , but perversly taken by sinne , whose venomous property it is to suck poison out of that which is holy . So then the Law is not sinne , though by accident it enrage sinne . For of itselfe it serveth onely to discover and reveale it , ver . 9. But as the Gospell , as well when by mens perversnesse it is a savour of d●…ath , as when by its owne gratious efficacie it is a savour of life is both wayes a sweete savour : So the Law either way , when by it selfe it discovereth , and when by accident it enrageth sin , is still Holy , lust and Good ver . 11 Vpon this followes the second Objection in the words of the Text. Is that which is good made death unto me ? If a deliverance presuppose an evill in that from which we are deliver'd , and no evill but belongs either to sinne or death , then admitting a deliverance from the Law , if it be good in respect of holinesse , it must needs be evill in the other respect ; and then that which is good is made death unto me . And this casts a more heavie aspersion and dishonour upon God then the former , that he should give a Law meerely to kill men , and make that which in its nature is good , to be mortall in its use and operation . Wine , strong waters , hard meates are of themselves very good to those purposes unto which they are proper : yet under pretence of their goodnesse to cra●…me the stomicke of a sucking infant with them , would not be kindnesse but crueltie , because they would not in that case comfort or nourish , but kill . Gold is good of it selfe , but to fetter a man with a chaine of gold would be no bounty , but a mockery . So to conceive God to publish a Law good indeed in it selfe , but deadly to the subjects , and to order that which is holy in its nature , to be harmefull and damnable to the Creature in its use , is so odious an aspersion upon so just and gratious a God , as may safely bring into suspicion and disgrace any doctrine which admits of so just an exception . Now to this likewise the Apostle answeres , God forbid . The Law is not given to condemne or clogge men , not to bring sinne or death into the world ; It was not promulgated with any intention to kill or destroy the Creature . It is not sin in it selfe ; It is not death unto us , in that sense as we preach it ( namely as subordinated to Christ and his Gospell . ) Tnough as the rule of righ●…eousnesse we preach deliverance from it , because unto that purpose it is made impotent and invalid by the sinne of man , which now it cannot prevent , or remove , but onely discover and condemne . Both these Conclusions that the Law is neither sinne nor death , I finde the Apostle before in this Epistle excellently provi●…g . Vntill the Law sinne was in the world ; but sinne is not imputed where there is no Law : neverthelesse , death ●…atgned from Adam to Moses , even over them that had not sinned after the similitude of Adams transgression . That is , as I conceive , over those who did not sin●…e against . so notable and evident Characters of the Law of nature , written in their hearts , as Adam in Paradise did ( for sinne had betweene Adam and Moses so obliterated and defaced the impressions of the morall Law , that man stood in need of a new edition and publication of it by the hand of Moses . ) That place serves thus to make good the purpose of the Apostle in this . Sinne was in the world before the publication of the Law , therefore the Law is not sinne . But sinne was not imputed where there is no Law ; men were secure and did flatter themselves in their way , were not apt to charge or condemne themselves for sin , without a Law to force them unto it . And therefore the Law did not come a new to beget sinne , but to reveale and discover sinne . Death likewise not onely was in the world , but raigned even over all men therein , before the publication of the Law. Therefore the Law is not death neither . There was Death enough in the world before the Law , there was wickednesse enough to make condemnation raigne over all men ; therefore neither one nor other are naturall or essentiall consequences of the Law. It came not to beget more sinne ; it came not to multiply and double condemnation ; there was enough of both in the world before . Sinne enough to displease and provoke God , death enough to devoure and torment men . Therefore if the Law had beene usefull to no other purposes , then to enrage sinne , and condemne men ; if Gods wisedome and power had not made it appliable to more wholsome and saving ends , he would never have new published it by the hand of Moses . Here then the observation which from these words we are to make , ( and it is a point of singular and speciall consequence to understand the use of the Law ) is this . That the Law was revived , and promulgated a new on Mount Sina , by the ministery of Moses , with no other then Evangelicall and mercifull purposes . It is said in one place , That the Lord hath no pleasure in the death of him that dyeth : but it is said in another place , That the Lord delighteth in mercie . Which notes , that God will doe more for the Salvation , then he will for the damnation of men ; He will doe more for the magnifying of his mercy , then for the multiplying of his wrath : for if that require it , he will revive and new publish the Law , which to have aggravated the sinnes , and so doubled the condemnation of men , He would never have done . Before I further evidence the truth of this doctrine , It will be needefull to remove one Objection which doth at first proposall thereof offer it selfe . If God will doe more for his mercie , then for his wrath and vengeance , why then are not more men saved , then condemned ? If Hell shall bee more fill'd then Heaven , is it not more then probable that wrath prevaileth against Grace , and that there is more done for furie , then there is for favour . To wave the solution given by * some , That God will intentionally and effectually have every man to bee saved , but few of that every will have themselves to be saved . — ( An explication purpos●…ly contradicted by Saint Austin , and his followers , whose most profound and inestimable Iudgement the Orthodoxe Churches have with much admiration and assent followed in these points ) I rather choose thus to resolve that case . It will appeare at the last great day that the saving of a few is a more admirable and glorious worke , then the condemning of all the rest . The Apostle saith a That God shall bee gloryfied in his Saints , and admired in those that beleeve . For first , God sheweth more mercie in saving some when He might have judged all , then Iustice in Iudging many when he might have saved none . For there is not all the Iustice which there might have beene , when any are saved ; and there is more mercy then was necessary to haue beene , when all are not condemned . Secondly , the Mercie and Grace of God in saving any is absolute , and all from within himselfe , out of the unsearchable riches of his owne will : But the Iustice of God , though not as essentiall in him , yet as operati●…e towards us , is not Absolute but Conditionall , and grounded upon the supposition of mans sinne . Thirdly , his Mercie is unsearchable in the price which procured it ; Hee himselfe wa●… to humble and empty himselfe , that he might shew mercie . His mercie was to be purchased by his owne merit ; but his Iustice was provoked by the merit of sinne onely . Fourthly , Glory which is the fruite of Mercie is more excellent in a few , then wrath and vengeance is in many ; as one bagge full of gold may bee more valuable then tenne of silver . If a man should suppose that Gods mercy and Iustice , being equally infinite and glorious in himselfe , should therefore have the same equall proportion observed in the dispensation and revealing of them to the world ; wee might not therehence conclude , that that proportion should be Arithmeticall , that mercy should be extended to as many , as severitie . But rather as in the payment of a summe of mony in two equal portions , whereof one is in gol●… , the other in silver , though there bee an equalitie in the summes , yet not in the pieces by which they are paide : so , in as much as Glory being the communicating of Gods owne blessed Vision , Presence , Love , and everlasting Societie , is farre more honourable and excellent then wrath , therefore the dispensation of his Mercie in that amongst a few may bee exactly proportionable to the revelation of his Iustice amongst very many more in the other . Suppose wee a Prince , upon the just condemnation of a hundred malefactors , should professe , that as in his owne royall brest mercy and Iustice were equally poised and temper'd , so he would observe an equall proportion of them both towards that number of malefactors , suffering his justice to condemne , and his mercy to spare just so many as might preserve his Attributes i●…aequilibrio , that the one might not over-weigh the other : Certainely in this case there would be more mercy in saving tenne out of favour , then in punishing and condemning all the rest for their Iust demerit . Fifthly , and lastly , let me problematically and by way of 〈◊〉 onely propose this question . Why may it not be justly said that there shall bee in Heaven as much Glorie distributed amongst those few which shall be saved , as wrath in Hell amongst those many which perish ? I dare not speake where the Scripture is silent ; yet this by way of argument may bee said . The proportion of wrath is measured by the finite sinnes of men , the proportion of Glory from the infinite merits of Christ. There is more excellencie and vertue in the merit of Christ to procure life for his few , then vilenesse or demerit in sinne to procure death for many . As there may bee as much liquor in tenne great vessels , as in a thousand smaller : so there may bee as much Glory by the merit of Christ in a few that are saved , as wrath , from the merit of sinne in multitudes that perish . But to returne to that from whence I have digressed . Manifest it is that God will doe more for the magnifying of his mercie , then ●…or the multiplying of his wrath , because to be mercifull he will new publish the Law , which for enlarging his judgements hee would not have done ; but would have left men unto that raigne of sin & death which was in the world betweene Adam and Moses . Notabl●… to this purpose is that place which I have before 〈◊〉 touched , and shall now 〈◊〉 againe more particularly to unfold , with submission of my judgement therein unto the better learned . It i●… Gal. 3. beginning at the 15. vers . ▪ Brethren I speak-after the mann●…r of men : though it be but a mans covenant , yet if it b●… c●…firmed , no man dis●…ulleth or addeth thereto . ▪ The Apostle before mentioned the covenant of Promise and Grace made to Abraham , and in him as well to the Gentil●…s as to the ●…ewes ; unto which the consideration of the Lawes insufficiencie to justifie , and by consequence to Blesse , had led him . In these words hee doth by an Allusion unto humane contracts prove the fixednesse and stability of the Covenant of mercy even from the courses of mutable men . If one man make a grant , and covenant to another , doe ●…grosse , signe , seale , take witnesses , and deliver it to the o●…her for his benefit and behoof●… , it becomes altogether irreversible and uncancellable by the man which did it . If a man make a Testament , and then die , even amongst weake and mutable men it is counted sacred ; and impiety it is for any man to adde , diminish , or alter it . But now , saith the Apostle , God is infinite in wisedome to foresee all inconveniences , and evill consequences which would follow upon any covenant of his , and so if neede be to prevent the making of it . Things future in their execution and issuing out of second causes , are yet all present to the intuition of God ; and so any thing which might after happen to disa●…ull , or voyde the covenant , was p●…esent and evident to his Omniscience before , and therefore would then have prevented the making of it . If then men , whose wills are mutable , whose wisedomes may miscarry , who may repent and be willing to revoke their owne covenants againe , doe by their hand , seale , and delivery disable themselves to disanull their owne act , when it is once past : much more God , who is not like man that hee should repent ▪ when hee makes a covenant , doth make it sure and stable , constant and irreversible , especially since it is a Covenant established by an oath , as the Apostle elsewhere shewes , a●…d when God sweares he cannot repent ▪ Thus the Apostle prooveth the Covenant of mercy and grace to be Perpetuall , from the Immutability and wisedome of him that made i●… ; and if it be perpetuall , then all other subsequent acts of God doe referre some way or other unto it . It followeth vers 16. Now to Abraham and his seede were the Promises made , he saith not , and to seedes as of many , but as of one , and to thy seede , which is Christ. ] Where by One , we understand one mystically and in aggregato , not personally or individually ; and by Christ , the whole Church , consisting of the Head and Members , as he is elsewhere taken . 1 Cor. 12 12. Now these words doe further ratifie the stabilitie of the Covenant ; for though a Covenant bee in it selfe never so constant and irreversible , yet if all the parties which have interest in or by it should cease , the Covenant would of it selfe by consequence expire and grow voyde : but here , as the covenant is most constant in regard of the wisedome , and unvariablenesse of him that made it , so it can never expire for want of a ●…eede to whom it is made ; for as long as Christ hath a Church , and Members upon earth , so long shall the Promise be of force . Vers. 17. And this I say , that the Covenant which was confirmed before of God in Christ , the Law which was foure hundred and thirty yeeres after , cannot disanull that it should make the Promise of none effect . ] These words are a Prolepsis or prevention of an objection which might be made . A man might thus argue : when two lawes are made , whereof the one is expresly contradictory to the other , the later doth in common presumption abrogate and disanull the former ( else men should be bound to contraries , and so punishments would bee unavoydable . ) But here wee finde that foure hundred and thirty yeeres after the promise to Abraham , there was a Law published extremely contrary unto the promise : A law without mercy or compassion , a law both impossible and inexorable , which can neither be obeyed , nor endured : therefore it should seeme that some cause or other had hapned to make God repent , and revoke his former covenant . The Apostle retorts this Objection . And his meaning I thus apprehend . If there bee a covenant made , by a Lawgiver in wisedome infinite , to foresee before hand , and to prevent any inconveniences which might follow upon it , any reasons which might fall out to abrogate it ; A Lawgiver in all his wayes constant and immutable , ( as being by no improvidence , disappointments , or unexpected emergencies ever put to repent ) and this covenant made to a man and his seede for ever , and that without dependance upon any condition , ( being all of Grace and Promise ) save onely that Abraham have a seede , and Christ a Body : Then if it happen , that another law be after made , which primâ facie , and in strict construction , doth implie a contradiction to the termes and nature of the former Law ( for Abrogation notwithstanding whereof there have no other reasons at all de novo intercurr'd , then only such as were actually in being when it was made , namely the sinnes of the world , and yet were not then valid enough to prevent the making , and therefore by consequence have no force to alter or disanull it ) then it is certaine that this latter law must be understood in some other sense , and admitte of some other subordinate use , which may well consist with the being and force of the former covenant ; and not in that which primâ facie seemes to contradict , and by consequence to abrogate it . Now in the next words , verse 18. For if the Inheritance bee of the Law , it is no more of Promise : but God gave it to Abraham by Promise . ▪ The Apostle shewes , what the purpose of the Covenant to Abraham was , namely to give life and salvation by Grace and Promise , and therefore what the purpose of the latter covenant by Moses was not , neither could bee , namely to give the same life by working ; since in those respects there would be contradiction and inconsistencie in the Covenants , and so by consequence instability and unfaithfulnesse in him that made them . The maine conclusion then which hitherto the Apostle hath driven at is this , that the comming of the Law hath not voyded the promise , and that the Law is not of force towards the seede to whom the promise is made , in any such sense as carries contradiction unto , and by consequence implyes abrogation of the Promise before made . Therefore if it be not to stand in a contradiction , it followes that it must in subordination to the Gospell , and so to tend to Evangelicall purposes . This this Apostle proceedes to shew , verse 19. Wherefore 〈◊〉 serveth the Law ? It was added because of transgressions , till the seede should come ▪ to whom the Promise was made ; and it was ordained by Angels , in the hand of a Mediator . ▪ To what en●… saith the Apostle should there be a publication of a Law , so expresly contrary to the Covenant formerly made ? In his Answere to this doubt , there are many things worthy of especiall observation . First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It was added or put to . It was not set up alone , as a thing ingr●…sse by it selfe , as any adequate , complete , solid rule of righteousnesse ; ( as it was given to Adam in Paradise ) much lesse was it published as a thing to voyde and disa ull any precedent covenant : but , so farre was it from abrogating , that it was added to the Promise ▪ Now when one thing is made an Appendant or Add●…ament to another , it doth necessarily put the being of that to which it is Appendant , and presuppose a strength and vigor in it still . But how then was it added ? not by way of Ingrediencie as a Part of the Covenant , as if the Promise had been incomplete without the Law ; ( for then the same Covenant should consist of contradictory materials , and so should overthrow it selfe ; ( For if it bee of workes , it is no more of grace , else grace is no more grace ) but it was added by way of Subserviencie and Attendance , the better to advance and make effectuall the Covenant it selfe . In Adams heart the Law was set up solitary and as a whole rule of righteousnesse and salvation in it selfe : but though the s●…me Law were by Moses revived , yet not at all to the same purpose , but onely to helpe forward and introduce another and a better Covenant . Secondly , It was Added because of Transgressions . ▪ To make them appeare , to awaken the Consciences of men ( who without a Law would not impute , nor charge their sinnes upon themselves ) and make them acknowledge the guilt of them , and owne the condemnation which was due unto them : to discover and disclose the venome of our sinfull nature , to open the mouth of the sepulcher , and make the heart smell the stinch of its owne foulnesse . Thirdly , Till the seede should come unto whom the Promise was made . ▪ There were two great promises made to Abraham and his seed . The one , In thy-seed shall all the Nations of the earth be blessed , and this Promise respects the Person of Christ ▪ ( which yet seemes to bee a Promise not so much made to Christ , as in him to Abraham and all nations ( who were Abrahams seed by Promise , though not after the flesh as Saint Paul distinguisheth , Rom. 9 ) The other , I will be a God unto thee , and to thy seede after thee . which respecteth all nations who should beleeve . Now wh●…ch way soever we understand these words they confirme the point which wee are upon , that the Law hath Evangelicall purposes If we understand by seede the Person of Christ , the●… this shewes that the Law was put to the Promise , the better to raise and stirre up in men the expectations of Christ , the promised seede , who should deliver them from that unavoidable bondage and curse , which the Law did s●…ale and conclude them under . If we vnderstand by seed the faithfull ( which I rather approve ) then the Apostles meaning is this , that as long as any are either to come into the unity of Christs body , and to have the Covenant of Grace unto them applyed ; or to be kept in the Body of Christ when they are com●… 〈◊〉 ; so long there will bee use of the Law to discover Transgressions , both i●… the unregenerate that they may s●…e ●…o Christ for Sanctuary , and 〈◊〉 those that are already called , that they may learne to cast all their faith and hope , and expectations of righteousnesse upon him ●…ull . For the same reason which compels men to come in , is requisite also to keepe them in ; else why doth not God utterly destroy sinne in the Faithfull ? Certainely hee hath no delight to see Christ have leprous members , or to see sin in his owne people . Only because he will still have them see the necessity of righteousnesse by faith , and of grace in Christ ; he therfore suffers concupiscence to stirre in them , and the Law to conclude them under the curse . This then manifestly shewes that there was no other intention in publishing the Law ▪ but with reference to the seede ; that is , with Evangelicall purposes , to shew mercie : not with reference to those that perish , who would have had condemnation enough without the Law. Fourthly , It was ordained by Angels , ( who are Ministring Spirits sent forth for the good of those that shall be saved ) in the Hand ▪ or by the Ministery of a Mediator . ] Namely of Moses ( with relation unto whom Christ is call'd Mediator of a better Covenant ) for as Christ was the substantiall and universall Mediator betweene God and Man : So Moses was to that people a representative , typicall , or national ▪ Mediator . Hee stood betweene the Lord and the people when they were afraide at the sight of the fire in the Mount , and this evidently declares that the Law was published in mercy and pacification , not in furie or reveng● ( For the worke of a Mediator is to negotiate peace , and treate for reconcilement betweene parti●s offended . ) where as if the Lord had intended death in the publishing of the Law , hee would not have proclaimed it in the hand of a Mediator , but of an Executioner . Verse 20. Now a Mediator is not a Mediator of one , but God is one . ] Two expositions I conceive may be given of these words , both which tend to cleare that use of the Law which wee are upon . First , where there is a Mediator there must be parties at variance that are two by their differences and disagreements , and not one . This then shewes first for what reason the Law was promulgated , namely to convince men of their offences which had separated between them and God , who were at the first one in peace and mutuall affections towards each other . Secondly , the words following shew why the Law was published in the Hand of a Mediator , because God is one : Though the law serve to convince men thus of their sinfull variance with God , yet they should not thereupon despaire , and sinke under the feare of his wrath : for as he made a Covenant of Promise to Abraham and his seede , so he is the same God still ; One in his Grace and Mercy towards sinners ; As a Mediator doth shew that men by sinne are at variance with God , so doth he shew likewise that God by Grace is at unitie with men . For when the party offended sends a mediator to him who had done the offence to parly and make tender of a reconcilement , two things doe herein manifestly appeare . First , that before this there was a breach , or else there would have beene no neede of a Mediator . Secondly , that notwithstanding that breach , yet the party offended ( from whom the Mediator comes ) is at unitie and peace againe ; so that though a mediator is not of one , but of disagreeing parties ; yet God is one , that is , He , in sending this Mediator doth declare to mankinde , that Hee is at peace and unity with them againe , if they will accept of the reconcilement . A second exposition may be thus . A Mediator is not of One. By One here may haply bee understood not one Party ▪ but one matter , businesse , or Covenant . And then the meaning runnes thus . As the Lord hath published Two Covenants , A Promise to Abraham , and a Law to Israel , so hee hath appointed Two Mediators of those covenants or businesses which hee had to communicate to men . Moses the Mediator of the Law ( for the Law came by Moses ; ) and Christ the Mediator of the Promise or better covenant , ( For Grace came by Iesus Christ ) Moses the representative , and Christ the substantiall and reall Mediator . But now though there be two Covenants , and two Mediators , and they so much in appearance contrary unto one another , as that God may in them seeme inconstant , and to have by one cancell'd and repented for the other : yet all this while God is One , that is , He is the same in both Covenants , carries the same purpose and intention both in the Lawe and in the Gospell , namely a benevolence and desire of reconcilement with men . Vers. 21. Is the Law then against the Promises of God ? God forbid : for if there had beene a Law given which could have given Life , verily Righteousnesse should have beene by the Law. ] Here wee have an Objection of the Iewes . If God be One , then Hee doth not speake one thing and meane another , pronounce the Law in some words , and require them to be otherwise understoode : And then it will follow that the Law is against the Promises , for in the common construct on and sense of the words it is manifestly contrary . This Objection the Apostle doth retort upon them . In as much as the Law would be against the Promise if it should stand for a rule of Iustification by it selfe , and not for a ma●uduction unto Christ ; therefore God being one and the same , constant in his Promise for Righteousnesse which he made to Abraham , therefore they were in a manifest errour who sought for righteousnesse from the Law , because that would evidently inferre one of these two things , either inconstancie in Gods Will , or inconsistencie in his acts . The substance and strength of the Apostles answer I take to be this . Contrariety is properly in the Nature of things considered by themselves . Now though there bee in the Law an accidentall contrariety to the Gospell by reason of the sinne of man which hath brought weaknesse upon it , so that the Law now curseth , and the Gospell blesseth ; the Law now condemneth , and the Gospell justifieth ; yet of it selfe it is not contrary . For if any Law would have given life and righteousnesse , this would have done it . That which is Ex se , considered in it selfe , Apt to carry to the same end whereunto another thing carries , is not of it selfe contrary thereunto : but the Law is of it selfe apt to carry unto Life and Righteousnesse , as now the Gospel doth therefore of it selfe it is not contrary to the Gospell ; but that difference which is , is from the sin of m●…n which hath weakned the Law. But now the Law in the hand of a Medi●…tor , is not onely not against , but it is for the Promises Suppose we two wayes unto one Citie , whereof the one is Accidentally , either by bogges , or inclosures , or some other reasons become utterly unpassable , the other smooth and easie , these are not contrary wayes considered in themselves ( for of themselves they point both unto one place ) but onely contrary in respect of travellers , because the one will de facto bring to the Citie which the other by accident is unable to doe . So heere , the Law is one way t●… Heaven , the Gospell another ; but sinne hath made the Law weake and unpassable , which otherwise of it selfe would have sufficed unto righteousnesse . And yet even thus the Law is not against the Promise : for the impossibilitie which we finde in the Law , enforceth us to bethinke our selves of a better and surer way to bring us unto righteousnesse and salvation . And this the Apostle shewes in the next words . Vers. 22. But the Scripture hath concluded all under sinne , that the Promise by Faith of Iesus Christ might bee given to them that beleeve . ] Though Sinne have made the Law contrary to the Promise , in that it curseth and condemneth , and concludeth men under sin and wrath : yet such is the mercy of God that he hath subordinated all this , and made it subservient unto the Gospell , that the Promise thereby may be applyed , and advanced . For it is all ordered to no other purpose but that men might beleeve , and inherite the Promises . But what ? Doth the Law make men beleeve , or beget Faith ? Formally it doth not , but by way of preparation and manuduction it doth : As when a man findes one way shut up , he is thereby induc'd to enquire after another . To summe up all that hath beene spoken touching the use of the Law in a plaine similitude . Suppose wee a Prince should proclaime a pardon to all Traitors if they would come in and pleade it : and after this should send forth his officers to attach , imprison , examine , convince , arraigne , threaten , and condemne them . Is hee now contrary to himselfe ? hath he ●…epented of his mercy ? No , but hee is unwilling to lose his mercie , hee is desirous to have the honour of his mercy acknowledged unto him ; and therefore hee bringeth them unto these extremities , that when their mouth is stopp'd , and their guilt made evident , they may , with the more humilitie and abhorrencie of their former lewdnesse , acknowledge the Iustnesse of the Law , which would condemne them , and the great mercy of the Prince , who hath given them liberty to plead his pardon . The same is the case betweene God and us . First , to Abraham he made promise of mercy and blessednesse to all that would pleade interest in it for the remission of their sinnes . But men were secure , and heedlesse of their estate , and though sinne was in them , and death raigned over them , yet being without a Law to evidence this sinne and death unto their consciences , therefore they imputed it not to themselves , they would not owne them , nor charge themselves with them , and by consequence found no necessity of pleading that promise . Hereupon the Lord published by Moses a severe and terrible Law , so terrible that Moses himselfe did exceedingly feare and quake ; A Law which fill'd the Ayre with Thunder , and the Mount with fire ; A Law full of blacknesse , darknesse , and Tempest ; A Law which they who heard it could not endure , but intreated that it might not be sp●…ken to them any more : yet in all this God doth but pursue his first purpose of mercie , and take a course to make his Gospell accounted worthy of all acceptation ; that when by this Law men shall bee roused from their security , shut up under the guilt of infinite transgressions , affrighted with the fire and tempest , the blacknesse and darknesse , the darts and curses of this Law against sinne , they may then runne from Sina unto Sion , even to Iesus the Mediator of the new Covenant , and by Faith plead that pardon and remission which in him was promised . Thus we see the point in the generall ●…leered , That God in the publication of the Law by Moses on mount Sina , had none but mercifull and Evangelicall intentions . I shall further draw downe the doctrine of the use of the Law into a few conclusions . First , The Law is not given ex primaria intentione , to condemne men . There was condemnation enough in the World betweene Adam and Moses , before the Law was new published . It is true the Law shall prove a condemning and judging ▪ Law unto impenitent and unbeleeving sinners : But to condemne or judge men by it was no more Gods intention in the publishing of it by the ministery of Moses , ( I speake of condemnation not pronounced , but executed ) then it was his purpose to condemne men by the Gospell , which yet * de facto , will be a savor of death unto death to all that despise it . It is said that Christ should be as well for the fa●… as for the ri●…ing of many in Israel , and that hee should be a stone of stumbling , and a rocke of off●…nce ; yet hee faith of himselfe , I came not to condemne the World , but that the World by me might bee save●… . The meaning is , the condemnation of the World was no motive no●… impulsiue cause of my comming , though it were an accident●…ll event , con●…quent , and emergencie thereupon . Even so the condemnation which by the Law will be aggravated upon 〈◊〉 sinners , the powring forth of more wrath and vengeance then raigned in the World betweene Adam and Moses , was no motive in Gods intention to publish the Law by his ministery , but onely the furtherance and advancement of the Covenant of Grace . Secondly , The Law was not published by Moses on mount Sina ( as it was given to Adam in Paradise ) to iusti ▪ fie or to save men . God never appoints any thing to an end to which it is utterly unsurable and improper : Now the Law by sinne is become weake and unprofitable to the purpose of righteousnesse or salvation ; nay it was in that regard Against us , as Saint Paul saith ; and therefore we are delivered from it as a Rule of justification , though not as a rule of service and obedience . Thirdly , The uses of the Law are severall according to divers considerations of it . For we may consider it either Per se , in it selfe , according to the primarie intention thereof in its being and new publication ; or Per accidens , according to those secondary and inferior effects thereof . By accident or secondarily , The Law doth , first , * irritate , enrage , exasperate lust , by reason of the venomous and malitious quality which is in sinne . And this the Law doth not by ingenerating or implanting lust in the heart , but by exciting , calling out , and occasioning that which was there before ; as a chaine doth not beget any furie in a wolfe , nor a bridge infuse any strength into the water , nor the presence of an enemie instill or create de novo any malice in a man , but onely occasionally reduce unto Act , and call forth that rage which though lesse discerned , was yet habitually there before . Secondly , the Law by accident doth punish and curse sinne . I say , by accident , because punishment is in no law the maine intention of the Lawgiver ; but something added thereunto , to backe , strengthen , and enforce the obedience which is principally intended . Neither could the Law have cursed man at all , if his disobedience had not thereunto made way ; which shewes that the curse was not the primary intention of the Law , but onely a secondary and subsequent act upon the failing of the principall . For I doubt not but the Lord accounteth himselfe more gloryfied by the Active and voluntary services , then by the Passive and enforced sufferings of the Creature . Herein saith our Saviour , is my Father glorified that you bring forth much fruite . Secondly , consider the Law by it selfe and in its primary intention , and so there are two principall uses for which it serves . First , It hath rationem speculi , It is as a * glasse to manifest and discover sinne and death , and thereupon to compell men to fly for sanctuary unto Christ , and when they see their miserie , to sue out their pardon . And this the Law doth , first , by convincing the Conscience of its owne widenes , ( as the Prophet David speakes , I have seene an end of all perfection , but thy Law is exceeding broad . ) By revealing the compasse of sinne in proportion to the widenesse , and the filthynesse of sin in proportion to the purity of that Holy Law ; by discovering the depth and foulenesse , the deceitfulnesse and desperate mischiefe of the heart by nature ; and giving some evidences to the soule of that horrid , endlesse , and insupportable vengeance which is due to sinne . We know saith the Apostle . that whatsoever things the Law saith , it saith to those that are under the Law ; That every mouth may be stopped , and all the World may become guilty before God. Secondly , By judging , sentencing , applying wrath to the Soule in particular , For when it hath stopped a mans mouth , evidenced his guiltinesse , concluded him under sinne , it then pronounceth him to bee a cursed and condemned Creature , exposed , without any strength or possibility to evade or overcome , unto all the wrath which his sinnes have deserved . Therefore it is called the ministery of death and condemnation , which pronounceth a most rigorous and unmitigable curse upon the smallest , and most imperceptible deviation from Gods Will revealed . Thirdly , by awakening the Conscience , begetting a legall faith and spirit of bondage , to see it selfe thus miserable by the Law , hedged in with Thornes , and shut up under wrath . For the spirit first by the Law begetteth bondage and feare , prickes the Conscience , reduceth a man to impossibilities , that hee knowes not what to doe ▪ nor which way to turne , before it worketh the Spirit of Adoption , or make a man thinke with the Prodigall that hee hath a Father to deliver him . And by these Gradations the Law * leadeth to Faith in Christ ; so that though in all these respects the works of the law be works of bondage , yet the Ends and Purposes of God in them are Ends of Mercie . Secondly , The Law hath Rationem Fraeni and regulae , to cohibite and restraine from sinne , and to order the life of a man. And in this sense likewise it is added to the Gospell , as the Rule is to the hand of the workeman . For as the Rule worketh nothing without the hand of the Artificer to guide and moderate it , because of it selfe it is dead , and the workeman worketh nothing without his Rule ; * So the Law can onely shew what is good , but gives no power at all to doe it ( for that is the worke of the Spirit by the Gospell ) yet Evangelicall Grace directs a man to no other obedience then that of which the Law is the Rule . Now then to make some use of all this which hath beene said : This shewes the ignorance and absurdity of those men who cry downe preaching of the Law , as a course leading to despaire ●…nd discontentment , though we finde by Saint Paul that it leadeth unto Christ. To preach the Law alone by it selfe , wee confesse is to pervert the vse of it ; neither have we any power or commission so to doe ( for we have our power for edification and not for destruction . ) It was published as an appendant to the Gospell , and so must it be preached ; It was published in the hand of a Mediator , and it must be preached in the hand of a Mediator ; It was published Evangelycally , and it must bee so preached : But yet wee must preach the Law , and that in its owne fearefull shapes : for though it were published in Mercy , yet it was published with Thunder , Fire , Tempests , and Darkenesse even in the hand of a Mediator : for this is the method of the Holy Ghost , to convince first of sinne , and then to reveale righteousnesse and refuge in Christ. The Law is the forerunner that makes roome , and prepares welcome in the Soule for Christ. I will shake all nations , and the desire of all nations shall come , saith the Lord ; to note unto us that a man will never desire Christ indeede , till he be first shaken . As in Elias his vision the still voyce came after the Tempest , so doth Christ in his voyce of Mercy follow the shakings and Tempests of the Law. First the Spirit of Eliah in the preaching of repentance for sinne , and then the Kingdome of God in the approach of Christ and evidences of reconcilement to the Soule . And the reason is , because men are so wedded to their sinnes , that they will not accept of Mercy on faire termes , so , as to forsake sinne withall ; as mad men that must bee bou●…d before they can be cured , so are men in their lusts ; the Law must hamper and shut them up , before the Gospell , and the spirit of liberty will bee welcome to them . Now this is Gods resolution to humble the soule so low till it can in truth and seriousnesse bid Christ welcome upon any conditions : His Mercy ▪ and the blood of his Sonne is so pretious and invaluable , that hee will not ca●… it away where no notice shall bee taken of it ; but hee will make the heart subscribe experimentally to that Truth of his , That it is a saying worthy of all acceptation , that Christ Iesus came into the World to save sinners . And we know a man must bee brought to great extremities , who can esteeme as welcome as life the presence of such a man who comes with a sword to cut of his members , or cut out his eyes : and yet this is the manner of Christs comming , to bring a Crosse , and a Sword with him , to hew off our lusts ( which are our earthly members ) and to Crucifie us unto the world . But what then ? M●…st nothing be preached but damnation and Hell to men ? God forbid . We have commission to preach nothing but Christ and life in him : and therefore we never preach the Law , but with reference and manuduction unto him . The truth is , Intentionally wee preach nothing but Salvation ; wee come with no other intention but that every man who heares us might beleeve and bee saved ; wee have our power onely for edification , and not for destruction : but conditionally we preach Salvation and Damnation . He that beleeveth shall be saved , he that beleeveth not shall be damned ; that is the summe of our Commission . But it is further very observable in that place that preaching of the Gospell is preaching both of Salvation , and of Damnation upon the severall conditions . So then , when we preach the Law , we preach Salvation to them that feare it : ( as the Lord shewed mercy to Iosiah because his heart trembled , and humbled it sel●…e at his Law ) and when we preach the Gospell , wee preach Damnation to them that desp●…se it . How sh●…ll we escape , if we neglect so great Salvation . The Gospell is Salvation of it selfe , but he that neglects Salvation is the m●…re certaine to perish ; and that with a double destruction , Death unto Death , to that wrath of God which ab●…deth vpon him before , will come a sorer cond●…mnation , by trampling under foote the blood of the Covenant , and not obeying the Gospell of our Lord Iesus Christ. Here then are two rules to be observ'd . First , by the ministers of the Word , that they so preach the Law as that it may still appeare to be an appendant unto the Gospell , and ●…ot suffer the ministrie to be evill spoken of by men who watch for advantages . We must endeavour so to manage the dispensation of the Law , that men may not thereby be exasperated , but put in minde of the Sanctuary to which they should flie . The heart of man is broken as a flint , with a hard and a soft together : A Hammer and A Pillow is the best way to breake a flint ; A Prison and a Pardon , A Scourge and a Salve , A Curse and a Saviour , is the best way to humble and convert a sinner . When wee convince the hearers that all the te●…rors we pronounce are out of compassion to them ; that wee have mercy and balme in store to powre into every wound that we make , that all the blowes we give are not to kill their Soules , but their sins ; that though our words bring fire and fury with them , yet they are still in the hand of a Mediator ; that the Law is not to breake them unto desperation , but vnto humiliation , not to drive them unto furie but unto Faith , to shew them Hell indeede , but withall to keepe them from it ; if we doe not by these meane●… save their Soules , yet we shall stop their mouths , that they shall be ashamed to blaspheme the commission by which we speake . Secondly , The people likewise should learne to rejoyce when the Law is preached as it was published ; that is , when the Conscience is thereby affrighted , and made to tremble at the presence of God , and to cry unto the Mediator as the people did unto Moses , L●…t not God speake any more to us l●…st we die , Speake thou with us and we will heare . For when sinne is onely by the Law discovered , and death laid open , to cry out against such preaching , is a shrewd argument of a minde not willing to bee disquieted in sinne , or to be tormented before the time ; of a soule which would have Christ , and yet not leave her former husband ; which would haue him no other king then the stump of wood was to the frogges in the fable , or the moulten Calfe unto Israel in the Wildernesse , a quiet idol , whom every lust might securely provoke , and dance about . As the Law may be preached too much , when it is preached without the principall , which is the Gospell : so the Gospell and the mercie therein may bee preached too much ( or rather indeede too little ) because it is with lesse successe ; If wee may call it preaching and not rather perverting of the Gospell ▪ when it is preached without the appendant , which is the Law. This therefore should in the next place teach all of us to studie and delight in the Law of God , as that which setteth forth , and maketh more glorious and conspicuous the mercy of Christ. Acquaintance with our selves in the Law , w●…ll ▪ First , keepe us more lo●…ly and vile in our owne ▪ eyes , make us feele our owne pollution and poverty ; and that will againe make us the more delight in the Law , which is so faithfull to render the face of the Conscience ; and so make a man the more willing , and earnest to be cleansed . Their heart , saith David , is as fat as grease , but I delight in thy Law. The more the Law doth discover our owne leannesse , scraggednesse and penurie , the more doth the Soule of a Holy man delight in it because Gods mercie is magnified the more , who filleth the hungrie , and refr●…sheth the weary , and with whom the fatherl●…sse findeth mercie . Secondly ▪ It will make us more carefull to live by Faith more bold to approach the throne of Grace for mercie to cover , and for Grace to cure our sores and nakednesse . In matters of life and death , impudence and boldnesse is not unseasonable . A man will never die for modesty : when the Soule is convinc'd by the Law that it is accursed , and eternally lost , if it doe not speedily pleade Christs satisfaction at the Throne of Grace , it is emboldned to runne unto him : when it findes an issue of uncleanenesse upon it , it will set a price upon the meanest thing about Christ , and be glad to touch the hemme of his garment . When a Childe hath any strength , beautie , or lovelynesse in himselfe , he will haply depend upon his owne parts , and expectations to raise a fortune and preferment for himselfe : but when a Childe is full of indigence , impotencie , crookednesse , and deformity , if he were not then supported with this hope , I have a father , a●d Parents doe not cast out their Children for their deformities he could not live with comfort or assurance : so the sense of our owne pollutions and uncleanenesse , taking off all conceits of any lovelynesse in our selves , or of any goodnesse in us to attract the affections of God , makes us r●ly onely on his fatherly compassion . When our Saviour cald the poore woman of Syrophenicia Dogge , a beastly and uncleane Creature , yet shee takes not this for a deny all , but turnes it into argument . The lesse I have by right , the more I hope for by mercy ; even men afford their Dogges enough to keepe them alive , and I aske no more . When the Angell put the hollow of Iacobs thigh out of joynt , yet hee would not let him go ; the more lame hee was , the more reason hee had to hold . The Prodigall was not kept away or driven of from his resolution , by the feare , shame , or misery of his present estate ; for he had one word which was able to make way for him through all this , the name of Father . He considered , I can but be rejected at the last , and I am already as low as a rejection can cast me ; so I shall loose nothing by returning , for I therefore returne because I have nothing ; and though I have done enough to bee for ever shut out of dores , yet it may bee , the word Father may have rhetoricke enough in it to beg a reconcilement , and to procure an admittance amongst my fathers servants . Thirdly , It will make us give God the Glory of his mercy the more , when wee have the deeper acquaintance with our owne miserie . And God most of all delighteth in that worke of Faith , which , when the Soule walketh in darknesse and hath no light , yet trusteth in his Name and stayeth upon him . Fourthly , It will make our comforts and refreshments the sweeter , when they come . The greater the humiliation ▪ the deeper the tranquillitie . As fire is hottest in the coldest weather : so comfort is sweetest in the greatest extremities ; shaking settles the peace of the heart the more . The spirit is a Comforter , as well when he convinceth of sinne , as of righteousnesse and judgement ; because he doth it to make righteousnesse the more acceptable , and Iudgement the more beautifull . Lastly , acquaintance with our owne foulnesse and diseases by the Law , will make us more carefull to keepe in Christs company , and to walke according unto his Will ; because he is a Physitian to cure , a refiner to purge , a Father and a Husband to compassionate our estate . The lesse beautie or worth there is in us , the more carefully should we studie to please him , who loved us for himselfe , and married us out of pittie to our deformities , not out of delight in our beautie . Humilitie keepes the heart tractable and pliant . As melted waxe is easily fashioned , so an humble spirit is easily fashioned unto Christs Image : whereas a stone , a bard and stubborne heart , must bee hewed and hammered before it will take any shape . Pride , selfe-confidence , and conceitednesse , are the p●…nciples of disobedience ; men will hold their wonted courses till they be humbled by the Law. They are not humbled , saith the Lord , unto this day , and the consequent hereof is , neither have they feared nor walked in my Law. If you will not heare , that is , if you will still disobey the Lords messages , my Soule shall weepe in secret for your pride ; to note that pride is the principle of disobedience . They and our fathers , saith ●…ehemiah in his confession , deal●… proudly , and hardned their neckes ▪ and hearkered not unto thy Commandements ; and refused to obey . And therefore Ez kiah used this perswasion to the ten tribes to come up to Ierusalem unto the Lords Passeover . Be ye not stiffenecked as your fathers , but yeeld your selves unto the Lord. To note that humiliation is the way unto obedience ; when once the heart is humbled it will bee glad to walke with God. Humble thyselfe saith the Prophet , to walke with thy God. Receiv●… the ingraffed Word with meeknesse , saith the Apostle . When the Heart is first made meeke and lowly , it will then bee ready to receive the Word , and the Word ready to incorporate in it , as seede in torne and harrowed ground . When Paul was dis●…ounted , and cast downe upon the Earth , terrified and astonished at the Heavenly vision , immediately hee is qualyfied for obedience , Lord what wilt thou have mee to doe ? When the Soule is convinc'd by the Law , that of it selfe it comes short of the Glory o●… God ▪ walkes in darkenesse , and can go no way but to Hell ; It will then with ioy and thankfulnesse fo●…ow the Lambe wheresoever hee goes ; as being well assured , that though the way of the Lambe be a way of blood , yet the End is a Throne of Glory , and a Crowne of Life . FINIS . THE LIFE OF CHRIST : OR , THE FELLOWSHIP OF THE SAINTS WITH HIM , IN HIS LIFE , Sufferings , and Resurrection . By EDWARD REYNOLDS Preacher to the Honourable Societie of Lincolns Inne . PAX OPVLENTIAM . SAPIENTIA PACEM . FK printer's or publisher's device LONDON , Imprinted by Felix Kyngston for Robert Bostocke . 1631. THE LIFE OF CHRIST . 1. IOHN 5. 12. He that hath the Sonne , hath Life . HAving shewed the Insufficiencie of the Creature to make man happie , as being full of vanitie , and the Insufficiencie of Man to make himselfe Happie , as being full of sinne ; we now proceede in the last place to discover first the Fountaine of Life and Happinesse , Christ ; and secondly the Channell by which it is from him unto us conveyed , the Instrument whereby wee draw it from him , namely the knowledge of him , and fellowship with him in his resurrection and sufferings . These words we see containe a Doctrine of the greatest consequence to the Soule of Man in the whole Scriptures , and that which is indeede the summe of them all . They containe the summe of mans desires , Life , and the summe of Gods mercies , Christ , and the summe of mans dutie , Faith ; Christ the Fountaine , Life the Derivation , and Faith the Conveyance . Whatsoever things are excellent and desireable , are in the Scripture comprised under the name of Life , as the lesser under the greater ; for Life is better then meate , and the body then ray ment . And whatsoever Excellencies can bee named , wee have them all from Christ. In Him , saith the Apostle , are bid the treasures of wisdome and knowledge . H●…d , not to the purpose that they may not be found , but to the purpose that they may bee sought . And we may note from the expression , that Christ is a Treasurer of his Fathers Wisedome ; He hath Wisedome , as the Kings treasurer hath wealth , as an Officer , a Depositarie , a Dispenser of it to the friends and servants of his father . a He is made unto vs Wisedome . The Apostle saith that in him there are b unsearchable riches , an inexhausted treasurie of Grace and Wisedome . And there had neede bee a treasure of riches in him , for there is a treasure of sinne in us : so our Saviour cals it , c the treasure of an evill heart . d He was full of Grace and Truth . Not as a vessell , but as e a Fountaine , and as f a Sunne ; to note that Hee was not onely full of Grace , but that the fulnesse of Grace was in Him. g It pleased the Father that in him should all f●…lnesse dwell . h God gave not the Spirit in measure unto Him. And as there is a fulnesse in Him , so there is a Communion in us , i Of his fulnesse wee receive Grace for Grace , that is , as a Childe in generation receiveth from his Parents member for member , or the paper from the Presse letter for letter , or the glasse from the face image for image ; so in regeneration Christ is fully k formed 〈◊〉 a man , and he receiveth in some measure and proportion Grace for Grace : there is no Grace in Christ appertaining to generall sanctification which is not in some weake degree fashioned i●… Him Thus there is to Christ a fulnesse of Grace answerable to l a fulnesse o●… sinne which is in us . The Prophet cals him m a Prince of Peace , not as Moses onely was a man of peace , but a Prince of peace . If Moses had beene a Prince of peace , how easily might he have instill'd peaceable and calme affections into the mutinous and murmuring people ? But though hee had it in himselfe , yet hee had it not to distribute . But Christ hath Peace , as a King hath Honours , to dispense and ▪ dispose of it to whom hee will. Peace I leaue with you , my Peace I giue unto you . If I should runne over all the particulars of Grace or Mercy , we should finde them all proceede from him ; He is our Passeover , saith the Apostle . As in Egypt wheresoever there was the blood of the Passeover there was life , and where it was not , there was death ; so where this our Passeover is , there is life ; and where hee is not , there is death : To me to live is Christ , saith the Apostle ; and againe , now I live , yet not I , but Christ liveth in me , and the life that I live , I live by the Faith of the Sonne of God , who loved me , and gvae himselfe for me . To consider more particular this Life which we have from Christ. First , It is a Life of Righteousnesse : for a Life and Righteousnes are in the Scripture taken for the same , ( because sin doth immediatly make a man dead in law , b He that beleeveth not is condemned already , and c in the day that thou eatest thereof , thou shalt die the death . ) And this Life ( being a Resurrection from a preceeding death ) hath two things belonging unto it . First , there is a Libertie and Deliverance wrought for us from that under which we were before held . Secondly , there is an Inheritance purchased for us , the Priviledge and Honour of being called the Sonnes of God conferr'd upon us . There are three Offices or Parts of the Mediation of Christ. First , his Satisfaction as hee is our d Suretie , whereby hee e paid our debt , f underwent the curse of our sinnes , g bare them all in his body upon the Tree , h became subject to the Law for us , in our nature , and representatively in our stead , i fulfill all righteousnesse in the Law required , both Active and Passive for us . For we must note that there are two things in the Law intended ; One principall , obedience , and another secondary , malediction , upon supposition of disobedience ; so that sin being once committed , there must be a double act to justification , the suffering of the curse , and the fulfilling of righteousnesse a new . Vnto a double apprehension of Iustice in God there must answere a double act of righteousnesse in man , or in his surety for him ; To Gods punishing Iustice a righteousnesse Passive , whereby a man is rectus in curia againe ; and to Gods commanding Iustice a righteousnesse Active , whereby he is reconciled and made acceptable to God againe . The one a satisfaction for the injury we have done unto God as our Iudge ; the other the performance of a service which we owe unto him as our Maker . Secondly , In Christ as a Mediator , there is a merit likewise belonging unto both these acts of obedience in Him , by vertue of his infinite person which was the Priest , and of his Divine nature which was the Altar , that offered up and sanctified all his Obedience . By the redundancie of which Merit ( after satisfaction thereby made unto His Fathers Iustice for our debt ) there is further , a purchase made of Grace , and Glory , and of all good things in our behalfe . He was made of a woman , made under the law ; First , toredeeme those that were under the Law , which is the satisfaction and payment He hath wrought . Secondly , That we might receive the Adoption or the inheritance of Sonnes , which is the Purchase He hath made for us . Thirdly , there is the Intercession of Christ as our Advocate , which is the presenting of these his Merits unto his Father for us , whereby He applyeth , and perpetuateth unto us the effects of them , namely our deliverance , and our Adoption or Inheritance . So then the life of righteousnesse consists in two things . First , The remission of sinne , and thereupon deliverance from the Guilt of it , and curse of the Law against it ; which is an effect of the satisfaction of Christs Merit . Secondly , Adoption , or the acceptation of our persons and admittance into so high favour as to be heires of Salvation and Happinesse , which is the effect of the Redundancie of Christs Merit ; there being a greater excesse and proportion of vertue in his obedience , then of malignitie or unpleasingnesse in our disobedience . To consider both these together ; wee are delivered , First , from Sinne and the Guilt or Damnation thereof : There is a no condemnation to them that are in Christ Iesus ; their b sinnes are blotted out , and c forgotten , and d cast into the depth of the Sea , and e done away as a cloud or mist by the heate of the Sunne , they are f forgiven and covered , and not imputed unto us , g they are finished and made an end of , h they were all laid upon Christ , and Hee hath beene a i propitiation for them , and his flesh a vaile betweene them and his Fathers wrath ; and in opposition hereunto , His obedience and righteousnesse is made ours . Hee is k made unto us righteousnesse , and wee are the righteousnesse of God in Him , we are l cloathed with Him , and appeare in the sight of God as parts and portions of Christ himselfe ; for m the Church is the fulnesse of Him that filleth all in all . Secondly , wee are consequently delivered from the Law , so farre forth as it is the n strength of sinne ; and are constituted under another and better regiment , which the Apostle calls o Grace , or the p Law of Faith. First , we are delivered from the Law as a Covenant of righteousnesse ; and expect Iustification and Salvation onely by faith in Him who is q The Lord our Righteousnesse . r Christ is the End of the Law for Righteousnes . We are righteous by the righteousnesse of God without the Law ; that is , not that righteousnesse by which God as God is righteous , but by a righteousnesse which we have , not by nature , or in our selves , or from any principles of our creation , ( which Saint Paul calls Mans own righteousnes ) but from the meer grace & gift of God. Secondly , hereupon consequently wee are delivered from the rigor of the Law , which consisteth in two things : first it requireth perfect obedience : secondly , perpetuall obedience . Wee must doe all things that are written in the Booke of the Law , and we must continue to doe them . Now from this we are delivered , though not as a Dutie , yet as such a necessity as brings death upon the faile in it . When a mans conscience doth summon him before Gods tribunall to bee justified or condemned ; he dares not trust a his owne performances , because no flesh can be righteous in Gods sight . Though the Gospell both command , and b promise , and c worke holynesse in us ; yet when wee goe to finde out that to which we must stand for our last tryall , by which wee resolve to expect remission of sinnes , and inheritance with the Saints , there is so much pollution and fleshly ingredients in our best workes , that we dare trust none but Christs owne adequate performance of the Law , whereby wee are delivered from the rigor and inexorablenesse thereof . That inherent and habituall exactnesse which the Law requireth in our persons in supplied by the merit of Christ : that actuall perfection which it requireth in our services , is supplyed by the incense , and intercession of Christ. And though wee are full of weaknesse , all our righteousnesse as a menstruous cloth , many ragges and remnants of the old Adam cleave still unto us , and we are kept under that captivitie and unavoydable service of sinne which hee sold us under : yet this Priviledge and Immunitie we have by Christ , that our desires are accepted , that God spareth us as Sonnes , that Christ taketh away all the iniquitie of our Holy things ; that when we faint he leads us , when we fall he pitties us , and heales us , when we turne and repent he forgives , accepts , welcomes , and feasts us with his compassions . Thirdly , we are delivered from the curse of the Law , Christ being made a curse for us , and the chastisement of our peace being laid on him . From punishments eternall , He hath delivered us from the wrath to come , and from punishments Temporall , as formall punishments . When we are judged of the Lord , we are chastened , but wee are not condemned ; they are for declaration of Gods displeasure , but not of his fury or vengeance ; they are to amend us , and not to consume us ; blowes that polish us for the Temple and conforme us unto our Head , and weane us from the world , not tastes and forerunners of further wrath . They are like Iobs dunghill set up to see a Redeemer upon . And besides this , as Sons of promise we are blessed with faithfull Abraham , have interest in that pretious vertue of the Gospell which makes all things worke together for the best to those that love God. Lastly , we are hereupon consequently delivered from those effects of the spirit of bondage which come along with the Law. And they are principally three . First , a To manifest to the Conscience that a man is in a desperate and damnable condition , in stead whereof there comes along with Christ to the Soule a Spirit of b Adoption , and of c a sound minde , which sayes unto the Soule that God is our Salvation , settles the heart to rest and cleave unto Gods Promises ; d te●…ifies , seales , secures , certifies our inheritance unto us . Secondly , to e stoppe the mouth , and drive out of Gods presence , and leave utterly f unexcusable , that a man shall have nothing to alledge why the curse should not be pronounced against him , but shall in his conscience subscribe to the righteousnesse of Gods severity . In stead whereof we have in Christ a g free approach into Gods presence ; words put into our mouthes by the h spirit of supplications to reveale our requests , to debate , and plead in Gods Court of mercy ; to i cleere our selves from the accusations of Sathan ; to appeale from them to Christ , and in him to make this just apologie for our selves . I confesse I am a grievous sinner , ( and there is not a Soule in Heaven Christ onely excepted which hath not beene so , though I the chiefe of all ) In Law then I am gone , and have nothing to answere there , but only to appeale to a more mercifull Court. But this I can in truth of heart say , that I deny my owne workes , that I bewaile my corruptions , that the things which I doe I allow not , that it is no more I that doe them , but sinne that dwelleth in me ; that I am truly willing to part from any lust , that I can heartily pray against my closest corruptions , that I delight in the Law of God in mine inner man , that I am an unwilling captive to the Law in my members , that I feele , and cry out of my wretchednesse in this so unavoydable subjection , that I desire to feare Gods Name , that I love the Communion of his Spirit and Saints ; and I know I have none of these affections from nature ( in that I agree with Sathan : ) these are spirituall and heavenly impressions , and where there is a piece of the spirit , where there is a little of heaven , that will undoubtedly carry the soule in which it is to the place where all the Spirit is . If God would destroy me , hee would not have done so much for my Soule ; he would never have given me any dramme of Christs Spirit to carry to hell , or to be burnt with me . No man will throw his jewels into a sinke , or cast his pearles under the feete of swine : certainely God will send none of his owne graces into Hell , nor suffer any sparkle of his owne holynesse and divine nature to be cast away in that lake of forgetfulnesse . If He have begun these good works in me , He will fi●…sh them in his owne time ; and I will wa●…e upon him and expect the Salvation of the Lord. Thirdly , to a terri●… and 〈◊〉 the Soule , with a fearefull expectation of fiery 〈◊〉 and execution of the curse . In stead whereof the soule is calm'd with a spirituall serenity and b peace , which is the beginning of Gods Kingdome , armed with a sweete securitie , and c Lion-like boldnesse , against all the powers and assaults of Men or Angels ; crowned and refreshed with the d joy of Faith , with the first fruites of the Spirit , with the clusters of the Heavenly Canaan , with the earnest of its inheritance , with the prefruition and preapprehension of Gods presence and Glory . This is the Life of Righteousnesse which we have from Christ ; e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Redemption and deliverance from sinne and the Law ; f and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Priviledge , right and interest in the purchased possession . Secondly , He that hath the Sonne hath Life , in regard of Holinesse , as he hath g received Christ Iesus the Lord , so he walketh in Him : h we are in Him created or raised up from the first death , unto good workes , that we should walke in them . Of our selves we are i without strength , without love , without k life ; no power , no liking , no possibilitie to doe good ; not any principle of Holynesse or Obedience in us . It is Hee that l strengthens , that m winnes , that n quickens us by His Spirit to His Service . Wee should here consider Holinesse something more largely , and shew when good workes are Vitall , and so from Christ ; and when onely mortall , earthly , and upon false principles , and so from our selves . But having done this before in the doctrine of the raigne of sinne ; I will onely name some other discourses of a Vitall Operation , and so proceede . First , Life hath ever an Internall principle , a seede within it selfe , a naturall heate , with the fountaine thereof , o by which the body is made operative and vigorous : and therefore in living Creatures the p heart first liveth , because it is the forge of spirits , and the fountaine of heate . So Holynesse which comes from Christ beginnes within , proceedeth from an q ingraffed and implanted seede , from the r feare of God in the heart , and the s Law put into the inner man. The t Conscience is cleansed , u the spirit of the minde is renewed , the x delights and desires of the heart are changed , the bent and bias of the thoughts are new set , y Christ is formed , and dwelleth within , the whole man is z baptized with the Holy Ghost as with fire , which from the Altar of the heart , where it is first kindled , breaketh out , and quickneth every facultie and member . Fire when it prevailes will not be hidde nor kept in . Secondly , Life hath ever a nutritive appetite ioyned with it , and that is most set upon such things as are of the a same matter and principles with the nature nourished : so where a man is by the spirit of Christ quickned unto a Life of Holynesse , he will have a b hungring ▪ thirsting , and most ardent affection to all those sincere , uncorrupted , and Heavenly Truths , which are proportionable to that Spirit of Christ , which is in him . Thirdly , Life is Generative and Communicative of it selfe , all living Creatures have some seminarie of generation for propagating their owne kinde ; so that spirit of Holynesse which wee have from Christ , is a fruitfull spirit , that endeavours to shedde , multiply , and derive himselfe from one unto another . Therefore he descended in fiery tongues , to note this multiplying and communicating property which he hath . The tongue is a member made for Communion , and nothing so generative of it selfe as fire . They that feared the Lord spake often to one another , saith the Prophet . Many people shall gather together , and say come yee , and let us goe to the Mountaine of the Lord , &c. Lastly , where there is perfect life , there is sense too of any violence offered to it : so where the Spirit of God is , will bee a tendernesse , and griefe from the sinnes , or temptations which doe assault him . As that great sinne , which the Scripture calls blaspheming of the Holy Ghost , and despighting of the Spirit of Grace , is after a more especiall manner called the sinne against the Holy Ghost ; as being a sinne which biddeth open defiance to the Truth , Grace , Life and Promises , which that Spirit revealeth and confirmeth unto us ; so every smaller sinne doth in its manner and measure grieve this spirit , even as every distemper in the body doth bring paine in some measure unto the naturall soule . A living member is sensible of the smallest pricke , whereas a body in the Grave is not pained , nor disaffected with the weight and darknesse of the earth , the g●…awing of wormes , the stinch of rotte●…nesse , nor any violences of dissolution , because the principle ofsense is departed : so though wicked men lie in rotten and noysome lusts , have the guilt of many millions of sinnes like so many rockes and mountaines of Lead on their soules , doe dayly cut and teare themselves like the Lunaticke in the Gospell , yet they feele nothing of all this , because they have no spirit of life in them : whereas another , in whom Christ is formed , would bee constrain'd with teares of blood , and most bitter repentance to wash the wound of spirit , which but one of those fearefull oathes , or uncleane actions , ( which the others multiply and wallow in with delight ) would make within them . Now , Hee who hath the Sonne , hath holynesse upon two grounds , according to that double relation which Holinesse hath unto Christ. For it ▪ respecteth Him as the Principle and Fountaine from whence it comes , and as the rule or patterne unto which it answeres . Holynes is called the Image of God ; now as the face is both the Fountaine of that Image or species which is shed upon the glasse , and likewise the exact patterne and example of it too : so Christ is both the Principle of Holinesse , by whom it is wrought , and the Rule unto which it is proportioned . First , Christ is the Principle and Fountaine of Holinesse , as the head is of sense or motion ; from him the whole body is joyned together and compacted , and so maketh encrease and edification of it selfe in Love. The oyntment ran downe from Aarons head unto the skirts of his garment , to note the effusion of the spirit of Holinesse from Christ unto his lowest members . Ye have received an unction from the holy One , saith the Apostle . What this influence of Christ into his members is wee shall more particularly open in the consequent parts of this discourse . Secondly , Christ is the Rule and Patterne of holinesse to his Church . Our Sanctification consisteth onely in a conformitie unto his wayes . For more distinct understanding of which point we must note , first , that Christ had severall waies and workes to walke through . Sometimes we finde him walking to Golgotha and the Garden , which was the worke of his merit and passion . Sometimes to the Mount with Peter , Iames and Iohn , which was the worke of his glory and trans-figuration . Sometimes upon the sea and through the midst of Enemies , which was his worke of power and miracles . Sometimes in the midst of the seven golden Candlestickes , which was his worke of government , guidance , and influence on the Church . Lastly , we finde him going about , and doing good , submitting himselfe unto his parents , going apart by himselfe to pray , and in other the like workes of his ordinary obedience . Secondly , of these workes of Christ we must note , that some are uncommunicable , others communicable . Vncommunicable are , first , his workes of Merit and Mediation . There is but one Mediator betweene God and man , the man Christ. There is no other name under heaven by which a man may be saved , but the name of Christ. There is no Redemption nor intercession to bee wrought by any man but by Christ. None have to doe with the Censer to offer incense , who have not to doe with the Altar to offer Sacrifice . Secondly , his worke of Governement and Influence into the Church , his dispensing of the spirit , his quickning of his Word , his subduing of his enemies , his collecting of his members , are all personall Honours which belong unto Him as Head of the Church . Those which are Communicable , and wherein wee may be by his Grace made partakers , are such as either belong to the other life , or to this . In the other life our Bodies shall bee made Conformed to the transfigured and Glorious body of Christ ; when Hee appeareth wee shall be made like unto Him , by the power whereby Hee subdueth all things unto Himselfe . Here , some are againe extraordinarily Communicable , being for ministery and service , not for sanctity or Salvation . Such were the miraculous workes of the Apostles , which were unto them by way of priviledge and temporary dispensation granted . Others ordinarily , and universally to all his members . So then it remaines that our formall and complete Sanctification consists in a Conformitie to the wayes of Christs ordinary Obedience . The whole Life of Christ was a Discipline , a Living , Shining , and exemplary Precept unto men , a Visible Commentary on Gods Law. Therefore wee finde such names given unto Him in the Scriptures , as signifie not onely Preeminence , but exemplarynesse ; A a Prince , b a Leader , c a Governour , d a Captaine , an e Apostle and high Priest , f a chiefe Sheepeheard and Bishop , g a Forerunner , or Conduct into Glory , a h Light to the Iewes , i a Light to the Gentiles , a k Light to every man that entereth into the World. All which titles as they declare his Dignitie , that He was the first borne of every Creature , so they intimate likewise that Hee was proposed to be the Author and Patterne of Holynesse to his people . All other Saints are to be imitated onely with limitation unto Him , and so farre as they in their conversation expresse his Life and Spirit ; Be ye followers of me even as I am of Christ. But l we must 〈◊〉 pinne our obedience to the example of any Saint , lest we happen to stumble and breake our bones , as they did . Wherefore are the falls and apostacies , the errors and infirmities of holy men in Scripture registred ? Certainely , the Lord delighteth not to keepe those sinnes upon record for men to gaze on , which himselfe hath put behinde his owne backe , and wiped out of the booke of his owne remembrance . Hee delighteth not in the dishonour and deformities of his worthies . But m they are recorded for our sakes , set up for landmarks to warne euery man to take heed of adventuring ( on any mans authority ) upon those rockes where such renowned and noble Saints have before miscarried . Children of light indeed they are , but their light is like the light of the Moone subject to mixtures , wainings , decayes , eclipses . Christ onely is the Sunne of righteousnesse , that hath a plenitude , indeficiencie , unerring holinesse , which neither is deceived , nor can deceive . Now further this conformity unto Christ must be in all his obedience . First , in his actiue obedience unto the Law , n Learne of me , saith he , for I am meeke and lowly . o I have given you an Example that you should doe as I have done unto you . The action was but temporarie , and according to the custome of the place and age , but the affection was universall , the humility of his heart . p Let the same minde , saith the Apostle , be in you , which was in Christ , that is , have the same judgement , opinions , affections , compassions , as Christ had . q As he which hath called you is holy , so be ye holy in all manner of conversation . Secondly , in his passive obedience , though not in the end or purposes , yet in the manner of it , Runne with patience , saith the Apostle , the race which is set before you , looking vnto r Iesus , who for the joy that was set before him , endured the crosse , despised the shame , &c. If the head be gotten through a strait place , all the members will venture after . Therefore since Christ hath gone through shame , contradiction , death , to his glory , let us not be wearied , nor faint or despaire in our mindes . The head doth not thinke all its worke ended when it is gotten through it selfe , but taketh care , and is mindefull of the members that follow . Therefore the Apostle cals our sufferings A fulfilling or s making up of the sufferings of Christ. The Resolution of all is briefely this , We must follow Christ in those things which hee both did and commanded ; not in those things which he did , but not commanded . But heere it may be objected , Christ was Himselfe voluntarily poore ; t Hee became poore for our sakes , and he commanded poverty to the young man , goe sell all that thou hast , and give it to the poore . Is every man to be herein a follower of Christ ? To this I answere in generall , that poverty was not in Christ any act of Morall Obedience , no●… to the yong man any command of Morall Obedience . First , for Christs poverty we may conceive that it was a requisite preparatorie act to the worke of redemption , and to the magnifying of his spirituall power in the subduing of his enemies , and saving of his people ; when it appeared that thereunto no externall accessions nor contribution of temporall greatnesse did concurre . And secondly for the command to the yong man , it was meerely personall , and indeede not so much intending obedience to the letter of the precept , as triall of the sinceritie of the mans former profession , and conviction of him touching those misperswasions and selfe-deceits which made him trust in himselfe for righteousnesse like that of God to Abraham to offer up his Sonne , which was not intended for death to Isaake , but for tryall to Abraham , and for manifestation of his faith . It may be further objected , How can wee bee Holy , as Christ is Holy ? First the thing is impossible , and secondly , if we could , there would be no neede of Christ ; if we were bound to bee so Holy , righteousnesse would come by a Law of workes . To this I answere ; the Law is not nullyfied , nor curtall'd by the mercy of Christ : we are as fully bound to the obedience of it as Adam was , though not upon such bad termes , and evill consequences as he ; under danger of contracting sinne , though not under danger of incurring death . So much as any justified person comes short of complete and universall obedience to the Law , so much hee sinneth , as Adam did , though God be pleased to pardon that sinne by the merit of Christ. Christ came to deliver from sinne , but not to priviledge any man to commit it : though hee came to be a curse for sinne , yet Hee came not to be a Cloake for sinne . Secondly , Christ is needefull in two respects : First , because we cannot come to full and perfect obedience , and so His Grace is requisite to pardon and cover our failings : Secondly , because that which wee doe attaine unto , is not of or from our selves , and so his spirit is requisite to strengthen us unto his service . Thirdly , when the Scripture requires us to be Holy and perfect as Christ and God , by as , we understand not equalitie in the compasse , but qualitie in the Truth of our Holynesse : As when the Apostle saith , That we must love our neighbour as our selves , the meaning is not that our love to our neighbour should be mathematically equall to the love of our selves ; for the Law doth allow of degrees in Love according to the degrees of relation and neerenesse in the thing loved : Doe good unto all men , specially to those of the houshold of Faith. Love to a friend may safely bee greater then to a stranger ; and to a wife or childe , then to a friend : yet in all , our love to others must be of the selfe same nature , as true , reall , cordiall , sincere , solid as that to our selves . Wee must love our neighbour as wee doe our selves , that is , unfainedly , and without dissimulation . Let vs further consider the Grounds of this point touching the Conformitie which is betweene the nature and spirituall life of Christians and of Christ ( because it is a Doctrine of principall consequence . ) First this was one of the Ends of Christs comming . Two purposes He came for ; A restitution of us to our interest in Salvation , and a restoring our originall qualities of Holynesse unto vs. Hee came to sanctifie , and cleanse the Church , that it should be Holy and without blemish ; unblameable and unreproveable in his sight : To Redeeme , and to purifie his people . The one is the worke of his Merit which goeth upward to the Satisfaction of his Father ; the other the worke of his Spirit and Grace , which goeth downeward to the Sanctification of his Church . In the one He bestoweth his righteousnesse upon us by imputation ; in the other He fashioneth his ●…mage in us by renovation . That man then hath no claime to the payment Christ hath made , nor to the inheritance Hee hath purchased , who hath not the Life of Christ fashioned in his nature and conversation . But if Christ be not onely a Saviour to Redeeme , but a Rule to Sanctifie , what use or service is left unto the Law ? I answere , that the Law is still a Rule , but not a comfortable , effectuall , delightfull rule without Christ applying , and sweetning it unto us . The Law onely comes with commands , but Christ with strength , love , willingnesse , and life to obey them . The Law alone comes like a Schoolemaster with a scourge , a curse along with it ; but when Christ comes with the Law , He comes as a Father , with precepts to teach , and with compassions to spare . The Law is a Lion , and Christ our Sampson that slew the Lion ; as long as the Law is alone , so long it is alive , and comes with terrour , and fury upon every Soule it meetes : but when Christ hath slaine the Law , taken away that which was the strength of it , namely the guilt of sinne , then there is honie in the Lion , sweetnesse in the duties required by the Law. It is then an easie yoke , and a Law of libertie , the Commandements are not then grievous , but the heart delighteth in them , and loveth them , even as the honie and the honie combe . Of it selfe it is b the cord of a Iudge which bindeth hand and foote , and shackleth unto condemnation ; but by Christ it is made the c cord of a man , and the band of Love , by which He teacheth us to go●… , even as a nurse her infant . Secondly , Holynesse must needes consist in a Conformitie unto Christ , if wee consider the nature of it . Wee are then Sanctified when wee are re-endued with that Image of God after which we were at first created . Some d have conceived that we are therefore said to bee created after Gods Image , because wee were made after the Image of Christ , who was to come ; but this is contradicted by the Apostle , who saith that e Adam was the figure of Christ , and not Christ the patterne of Adam ; yet that created Holynesse is renewed in us after the Image of Christ. f As we have borne the image of the earthly Adam , who was taken out of the Earth , an image of sinne , and guilt : So wee must beare the Image of the Heavenly Adam , who is the Lord from Heaven , an Image of Life and Holynesse . We were g predestinated , saith the Apostle , to be conformed unto the Image of the Sonne ; Conformed in his Nature , Holynesse ; in His End , Happynesse ; and in the way thereunto , Sufferings . h We all , saith he , beholding with open face as in a glasse , that is in Christ , or i in the face of Christ , the Glory of God , are changed into the same Image with Christ , ( He the Image of his Father , and we of Him ) from glory to glory , that is , either from glory inchoate in obedience and grace here ( for the Saints in their very sufferings are glorious and conformable to the Glory of Christ ▪ The k Spirit of Glory is upon you in your reproaches for Christ ) unto Glory consummate in Heaven , and Salvation here . after : or from glory to glory , that is , Grace for Grace , the Glorious Image of Gods Holynesse in Christ fashioning , and producing it selfe in the hearts of the faithfull , as an Image or species of light shining on a glasse , doth from thence fashion it selfe on the wall , or in another glasse . Holynesse is the Image of God ; now in an Image there are two things required . First , a similitude of one thing unto another . Secondly , A Deduction , derivation , impression of that similitude upon the one from the other , and with relation thereunto . For though there bee the similitude of snow in milke , yet the one is not the image of the other . Now then when an image is universally lost , that no man living can furnish his neighbour with it to draw from thence another for himselfe , there must be recourse to the prototype and originall , or else it cannot bee had . Now in Adam there was an universall obliteration of Gods Holy Image out of himselfe , and all his posteritie . Vnto God therefore Himselfe wee must have recourse to repaire this Image againe . But how can this be ? The Apostle tels us , that He is an Inaccessible , an unapproachable God , no man can draw neere him , but hee will be licked up and devoured like the l stubble by the fire ; and yet , if a man could come neere him ( as in some sense he is m not farre from every one of us ) yet He is an n Invisible God , no man can see Him , and live ; no man can have a view of his face to new draw it againe . Wee are all by sinne come o short of His Glory ; as impossible it is for any man to become holy againe as it is to see that which is invisible , or to approch unto that which is Inaccessible ; except the Lord be pleased through some vaile or other to exhibite His Image againe unto us , and through some glasse to let it shine upon us , we shall be everlastingly destitute of it . And this Hee hath beene pleased to doe through the p vaile of Christs flesh , q God was manifested in the flesh ; in that flesh He was r made visible , and we have an accesse into the Holyest of all through the vaile , that is to say , Christs flesh ; in that flesh He was made accessible . By Him saith the Apostle wee have an s accesse unto the Father . He was the Image of the Invisible God. He that t hath seene Him hath seene the Father . For as God was in him reconciling the World unto Himselfe , so was Hee in Him revealing Himselfe unto the World. No man hath seene God at any time ; the onely begotten Sonne which is in the bosome of the Father Hee hath revealed Him. Thirdly , consider the quality of the mysticall body . It is a true rule , That that which is first and best in any kinde is the rule and measure of all the rest . And therefore Christ being the first and chiefest member in the Church , He is to bee the ground of conformitie to the rest . And there is indeede a mutuall suteablenesse betweene the Head and the Members . Christ by compassion Conformable to His Members in their infirmitie , ( We have not an high Priest who cannot be touched with a feeling of our infirmities ) And the members by communion conformable to Christ in His Sanctity ; Both he that sanctifieth , and they that are sanctified are of one . Fourthly Holynesse in the Scripture is called an Vnction . All the vessels of the Tabernacle were sanctified by that Holy Vnction which was prescribed Moses . Ye have received an ointment , saith S. Iohn , which teacheth you all things . It is an oyntment which healeth our wounds , and cleanseth our nature , & mollyfieth our Consciences , and openéth our eyes , and consecrateth our persons unto royall , sacred , and peculiar services . Now though Christ were annointed with this Holy Oyle above his fellowes , yet not without his fellowes ; but all they are by his unction sanctified . Light is principally in the Sunne , and sappe in the roote , and water in the Fountaine ; yet there is a derivation , a conformitie in the beame , branches , and streames to their originals : Onely here is the difference ; in Christ there is a fulnesse , in us onely a measure ; and in Christ there is a purenesse , but in us a mixture . Fifthly and lastly , Christ is the Summe of the whole Scriptures , and therefore necessarily the Rule of Holynesse . For the a Scripture is profitable to make a man perfect , and to furnish him unto all good workes . Saint Paul professeth b that he with-held nothing which was profitable , but delivered the whole Counsell of God ; and yet elsewhere we finde the Summe of his preaching was c Christ crucified : and therefore that which the Scripture calles d the writing of the Law in our hearts , it calles e the forming of Christ in us ; to note that Christ is the summe and substance of the whole Law. Hee f came to men first in his Word , and after in his Body ; fulfilling the types , accomplishing the predictions , performing the commaunds , remooving the burdens ▪ exhibiting the precepts of the whole Law in a most exemplarie and perfect conversation . Now for our further applycation of this Doctrine unto use and practise : we may hence first receive a twofold Instruction . First , touching the proportions wherein our holynesse must beare conformitie unto Christ ; for conformitie cannot be without proportion . Here then we may observe foure particulars wherein our holynesse is to bee proportionable unto Christs . First , it must have the same principle and seed●… with Christs , namely his Spirit . As in Christ there were two natures , so in either nature there was Holynesse after a severall manner . In his Divine nature he was holy by essence and underivatively ▪ in His humane by consecration , and unction with the Spirit ; and in this wee are to beare proportion unto him . Our holynesse must proceede from the same Spirit whereby he was sanctified ; onely with this difference . The Spirit of Holynesse was Christs , Inr●… proprio , by vertue of the by postaticall union of the humane nature with the divine in the unitie of his person . By meanes whereof it was impossible for the humane nature in him not to bee sanctified , and filled with Grace . But to us the Spirit belongs by an inferior union unto Christ as our Head , from whom it is unto us derived and dispensed in such proportions as Hee is in mercy pleased to observe towards his members . But yet though wee have not as Hee a plenitude of the Spirit , yet wee have the same in Truth and substance with Him. As it is the same light which breaketh forth in the dawning of the day , and inhereth in the Glorious body of the Sunne , though here in fulnesse , and there but in measure : So the Apostle saith we are all changed into the same Image with Christ by the Spirit of our God. And he that is ioyned unto the Lord is one spirit , and that there is but one Body and one Spirit betweene Christ and his members . Secondly , our Holynesse must bee conformable to Christs in the Ends of it . First , the Glory of God : Father , saith hee , I have gloryfied thee on earth , I have finished the worke which thou gavest me to doe . Wherein there are three notable things for our imitation First that God must first give us our workes , before we must doe them . We must have his warrant and authoritie for all we doe . If a man could bee so full of selfe-zeale ( if I may so call it ) of irregular and unprescribed devotion , as to offer rivers of oyle , or mountaines of cattell , or the first borne of his body for the sinne of his soule , should neglect and macerate his body and dishonour his flesh into the gastlynesse , and image of a dead carcasse ; yet if the Lord have not first shewed it , nor required it of him , it will all prove but the vanitie , and pride of a fleshly minde . Secondly , as wee must doe nothing but that which God requires , and gives us to doe , so we must therein aime at his Glory ; as his Authoritie must bee the ground , so his Honour must be the End of all our workes : and thirdly , God is never glorified , but by finishing His workes . To beginne , and then fall backe , is to put Christ to shame . Secondly , all Christs workes were done for the good of the Church . He was given and borne for us . He was made sinne and curse for us . For our righteousnesse and redemption he came , and for our expediencie he returned againe . When the Apostle urgeth the Philippians not to looke to their owne things , but every man also on the things of others , hee presseth them with this argument , Let the same minde bee in you which was in Christ Iesus . Hee thought it no robbery to be equall with God , and therefore to him there could be no accession ; all that he did was for his Church ; and this Saint Paul sealeth with his owne example : If I be offered upon the sacrifice and service of your faith , I ioy and reioyce with you all . And else ▪ where , I will very gladly spend and be spent for you , though the more aboundantly I love you , the lesse I beloved . Onely here is the difference , Christs obedience was meritorious for the redemption of His Church , ours onely ministeriall for the edification of the Church : we doe all things , saith the Apostle , for your edification . When the Apostle saith , I fill up that which is behinde of the afflictions of Christ for his Bodies sake , which is the Church : We are not to conceive it in our adversaries glosse , that it was to merit , expiate , satisfie for the Church ; but only to benefit and edifie it . Let him expound himselfe . The things which happened vnto mee , namely my bonds in Christ , have fallen out rather unto the furtherance of the Gospell : and againe , I endure all things for the Elects sake , that they may also obtaine the Salvation , not which my sufferings merit , but which is in Christ Iesus . To note that the sufferings of the Saints are ministerially serviceable to that Salvation of the Church , unto which the sufferings of Christ are alone meritorious and availeable . Thirdly , our holinesse must bee Proportionable to Christs in the parts of it . It must be universall : the whole man must bee spiritually formed and organiz'd unto the measure of Christ. Every part must have its measure , and every ioynt its supply . Holynesse is a resurrection ; all that which fell must be restored ; and it is a generation , all the parts of him that begetteth must be fashioned . The God of peace sanctifie you throughout , and I pray God that your whole spirit , soule and body may bee preserved blamelesse unto the comming of our Lord Iesus Christ. Lastly , our Holinesse must bee proportion ed unto Christ in the manner of working : I shall observe but three particulars of many . First , it must be done with selfe-denyall ; He that will follow Christ must deny himselfe : Christ for us denyed himselfe , and his owne will ; His naturall love towards his owne life yeelded to his mercifull love towards his members ; not as I will in my naturall desire to decline dissolution , but as thou wilt in thy mercifull purpose to save thy Church . Many men will be content to serve God as long as they may with all advantage themselves : but to serve him and deny themselves is a worke which they have not learned . Ephraim loveth to treade out the corne , saith the Prophet . You know the mouth of the Oxe was not to be muzled that trod out the corne , he had his worke and reward together . But plowing is onely in hope : for the present it is a hungry and a hard worke . So , saith he , while Ephraim may serve me and himselfe , make religion serve his other secular purposes , he will be very forward : but when he must plow , that is , serve in hope of a Harvest , but in paine for the present , hee hath an easier plow going of his owne , as it followes , ye have plowed wickednesse . Secondly , it must bee done in obedience unto God. Christ emptied himselfe , and became obedient ; It was his meate and drinke to doe the Will of his Father : even unto that bitter worke of his Passion he was annointed with the oyle of gladnesse ; to note that though as made of a woman , partaker of the same passions and naturall affections with us , hee did decline it , and shrinke from it ; yet , as made under the Law , hee did most voluntarily and obediently undertake it . Thou hast prepared mee a bodie . In the volume of thy booke it is written of me , Lo I come to doe thy Will O God. Lastly , our holynesse must have growth and proficiencie with it , grow in grace . Let these things be in you and abound ; as it is said of Christ , that He increased in wisedome and favour with God and men , and that He learned obedience by the things which Hee suffered . If it bee here objected , that Christ was ever full , and had the Spirit without measure even from the wombe ; For in as much as his Divine nature was in his infancie as fully united to his humane as ever after , therefore the fulnesse of grace , which was a consequent thereupon , was as much as ever after : To this I answere , that certaine it is Christ was ever full of Grace and Spirit ; but that excludes not his growth in them , proportionably to the ripenesse , and by consequence capacitie of his humane nature . Suppose we the Sunne were vegetable and a subject of augmentation , though it would be never true to say that it is fuller of light then it was , yet it would be true to say that it hath more light now , then it had when it was of a lesser capacitie : Even so Christ being in all things save sinne like unto us , and therefore like us in the degrees and progresses of naturall maturitie , though he were ever full of Grace , may yet be said to grow in it , and to learne , because as the capacitie of his nature was enlarged , the spring of Grace within him did rise up and proportionably fill it . Secondly , from this Doctrine of our conformity in Holinesse to the life of Christ we may be instructed touching the vigor of the Law , and the consonancie and concurrencie thereof with the Gospell . True it is that Christ is the End of the Law , and that wee are not under the Law , but under Grace : Yet it is as true that Christ came not to destroy the Law , and that no jot nor tittle thereof shall fall to the ground . Wee are not under the Law for Iustification of our persons , as Adam ; nor for satisfaction of Divine Iustice , as those that perish ; but we are under it as a document of obedience , and a rule of living . It is now published from mount Sion , as a Law of libertie , and a new Law ; not as a Law of condemnation and bond age . The obedience thereof is not removed , but the disobedience thereof is both pardoned and cured . Necessarie is the observation of it as as a fruite of Faith , not as a condition of Life or Righteousnesse , Necessarie , necessitate praecepti , as a thing commanded , the transgressing whereof is an incurring of sinne ; not necessitate medy , as a strict and undispensable meane of Salvation , the transgression whereof is a peremptorie obligation unto death . Three things Christ hath done to the Law for us . First , He hath mitigated the rig●…r and removed the curse from it , as it is a killing letter , and ministery of death . Secondly , Hee hath by his Spirit conferred all the principles of obedience upon us ; wisdome to contrive , will to desire , strength to execute , love to delight in the services of it . The Law onely commands , but Christ enables . Thirdly , Hee hath by his exemplary holinesse chalked out unto us , and conducted us in the way of obedience : for all our obedience comes from Christ , and that either as unto members from his Spirit , or as unto Disciples from his Doctrine and Example . We see then the necessitie of our being in Christ , not onely for righteousnesse , but for obedience : for we must have Life , before we can have Operation . If we live in the spirit , let us walk●… also in the spirit . Whereas out of Christ a man is under the whole Law , as an insupportable yoke , as an impossible and yet inexorable rule ; as a Covenant of Righteousnesse , and condition by which he must be tried , by which he must everlastingly stand or fall before the tribunall of Christ , when he shall come in flaming fire to take vengeance on those who , though convinced of their iusufficiencie to observe the Law , have yet disobeyed the Gospell of our Lord Iesus Christ. Thirdly we may hence learne the necessitie of diligent attendance on the holy Scriptures and places where they are explained : there is a no abiding in Christ but by walking as he walked : there is no walking as hee walked , but by knowing how he walked : and this is onely by the Scriptures , in which Hee is b yet amongst us , c walking in the middest of his Church , d Crucified before our eyes , set forth and e declared unto us : f many other signes Iesus did which are not written saith the Apostle , but these are written that you might beleeve , and that beleeving you might have life . Wee know not any of Christs wayes or workes but by the Word ; and therefore they who give no attendance unto that , declare that they regard not the wayes of Christ , nor have any care to follow the Lambe wheresoever he goeth . Secondly , we must from hence bee exhorted to take heede of usurping Christs honour to our selves , of being our owne rule or way . The Lord is a jealous God , and will not suffer any to bee a selfe mover , or a God unto himselfe . It is one of Gods extreamest judgements to give men over to themselves , and leave them to follow their owne rules . When hee hath first wo●…d men by his Spirit , and that is resisted ; enticed them by his mercies , and they are abused ; threatned them with his judgements , and they are misattributed to second causes ; cried unto them by his prophets , and they are reviled ; sent his owne Sonne to perswade them , and hee is trampled on and despised : when he offers to teach them , and they stoppe their eares ; to leade them , and they pull away their shoulder ; to convert them , and they hardned their heart ; when they set up mounds against the Gospell , as it were to non-plus and pose the mercies of God , that there may be no remedie left ; then after all these ind●…gnities to the Spirit of Grace , this is the judgement with which God useth to revenge the quarrrell of his Grace and Covenant , to leave them to the hardnesse and impenitencie g of their owne hearts , to be a rule and way unto themselves . My people would not hearken to my voyce , and Israel would none of me . So I gave them up unto their owne hearts lust ; and they walked in their owne counsels . Let us therefore take heede of a will-holynesse . We are the servants of Christ , and our members are to bee the instruments of righteousnesse ; and servants are to be governed by the will of their masters , and members to bee guided by the influence of the head , and instruments to bee applyed to all their services by the superiour cause . h Every thing which Moses did about the Tabernacle was to be done after the patterne which he had seene in the mount ; and every thing which we doe in these spirituall Tabernacles , we are to doe after the patterne of him who is set before us . The services of Israel , after their revolt from the house of David , when they built Altars and multiplyed sacrifices , were as chargeable , as specious , and in humane discourse every whit as rationall , as those at Ierusalem ; yet wee finde when they would bee wiser then God , and prescribe the way wherein they ment to worship him all i ended in shame and dishonor ; Bethel which was Gods house before is turned into Bethaven , a house of vanitie : k Israel hath forgotten his Maker , and buildeth Temples saith the Prophet . One would thinke that hee who buildes temples had God , who was in thē to be worshipped , often in his mind ; but to remember God otherwise then hee hath required , to build many temples , when hee had appointed but one temple and one altar for all that people to resort unto , this was by forgetting Gods Will and Word to forget likewise his service and worship , because to serve him otherwise then he requireth is not to worship but to rob and mocke him . 1 In Gods service it is a greater sinne to doe that which wee are not to doe , then not to doe that which we are commanded . This is but a sinne of omission ; but that a sinne of sacriledge and high contempt : in this we charge the law onely with difficultie , but in that with folly ; in this wee discover our weaknes to doe the will , but in that we declare our impudence and arrogancie to controle the wisedome of God : In this wee acknowledge our owne insufficiencie , in that we deny the all-sufficiencie and plenitude of Gods owne Law. But what ever opinion men have of their owne wisedomes , and contributions in Gods service , yet he esteemes them all but as ●…udicrous things , as games , and playes , and acting of mimicall dancings : l The people sate downe to eate and drinke and rose up to m play . What ever action therefore you goe about , doe it by Rule , enquire out of the scriptures whether Christ would have done it or no , at least whether he allow it or no. It is true , somethings are lawfull and expedient with us , which were not suteable unto the person of Christ. Marriage is honourable with all other men , but it did not befit his person who came into the world to spirituall purposes onely , to beget sonnes and daughters unto God , and to be mystically married unto his Church . To write bookes is commendable with men , because like Abel being dead they may still speake , and teach those who never saw them . But it would have beene derogatory to the person , and unbecomming the office of Christ. For it is his prerogative to bee in the midst of the seven candlestickes , to be present to all his members , to teach by power and not by ministery , to teach by his Spirit , and not by his penne , to teach the hearts of men , and not their eyes or eares . He hath no mortalitie , distance , or absence to be by such meanes supplyed . It became him to commit these ministeriall actions to his servants , and to reserve to himselfe that great honour of writing his Law in the hearts of his people , and making them to be his epistle . But yet I say as in these things wee must respect his allowance , so in others let us ref●…ect upon his example . When thou art tempted to loosenesse , and immoderate living , aske thy conscience but this question , would Christ have d●…unke unto swinishnesse , or eaten unto excesse ? would hee have wasted his pretious time at slewes , stages , or tavernes , or taken delight in sinfull and desperate fellowships ? Did Christ frequently pray both with his Disciples , and alone by himselfe , and shall Inever either in my family or in my closet thinke upon God ? did Christ open his wounds , and shall not I open my mouth ? was not his blood too pretious to redeeme , and is my breath too good to instruct his Church ? was Christ mercifull to his enemies , and shall I bee cruell to his members ? Againe for the manner of Christs obedience ; did Christ serve God without all selfe-ends , meerely in obedience , and to glorifie him ; and shall I make Gods worship subordinate to my aimes and his religion serve turnes ? shall I doe what I doe without any love or ioy , meerely out of slavish feare , and compulsion of conscience ? Thus if we did resolve our services into their true originals , and measure them by the Holynesse of Christ , and have him ever before our eyes , it would be a great meanes of living in comfort and spirituall conformitie to Gods Law. And there are , amongst diverse others , two great encouragements thereunto . First , while we follow Christ wee are out of all danger , his Angels have us in their armes , we are under the protection of his promises , as every good subject in the kings way is under the kings protection . Peter never denyed Christ , nor was assaulted by the servants of the high priest till hee gave over following him . Secondly , the more wee follow Christ the neerer still we come unto him . Because Christ is entered into his rest , he is now at home , hee is not now in motion , but he sitteth still at his Fathers right hand , and hath no higher nor no further to goe : and therefore so long as I hasten and presse forward in his way , I must needes be the neerer unto him . Your Salvation is neerer , saith the Apostle , then when you first beleeved . But a man will say , how shall I doe to follow Christ ? I answere in one word , denie thy selfe , and thou dost then follow him : get out of thine owne way and thou canst not misse of his . The world never rules us but by our owne lusts ; Sathan never overcomes us but by our owne willes , and with our owne weapons ; when he is resisted hee flyes . As Hanibal was wont to say that the onely way to fight against Rome was in Italie : so the other enemies of our salvation know that there is no conquering the soule but in its owne waye . As soone as any man forsakes his owne way , Christ is at hand to lead him into his . He will bee wisedome to those that denie their owne reason ; he will be Redemption to those that despise their owne merits ; hee will bee sanctification to those that cast of their owne lusts ; hee will be salvation to those that relinquish their owne ends ; he will be all things to those that are nothing to themselves . Now we have ( as I may so speake ) two selfes . A selfe of nature , and a selfe of sinne ; and both must be denyed for Christ. This wee must ever cast away as a snare , and that wee must be ever ready to lay downe , as a sacrifice , when he is pleased to set himselfe in competition with it . And so much for the Life of Holynesse which wee have in Christ. Lastly , he that hath the Sonne hath the Life of glory assured to him . For Hee a hath made us to sit together with him in Heavenly places : and b when He appeares we shall bee like him . Hee shall change c our vile bodies into the similitude of his Glorious bodie . When d Hee comes we shall meete him , and be ever with him . e Hee is ascended to his Father and our Father , to his God and our God , and therefore to f his Kingdome and g our Kingdome : His by personall proprietie , and hypostaticall union ; ours by his purchase and merit , and by our mysticall union and fellowship with him . He is gone to prepare a place for us . In Earth Hee was our suretie to answere the penaltie of our sinnes ; and in Heaven , He is our Advocate , to take seifin and possession of that Kingdome for us ; Our Captaine , and Forerunner , and high Priest , who hath not onely carried our names , but hath broken off the vaile of the Sanctuary , and given us accesse into the Holyest of all . And hee that hath the Sonne , hath this life alreadie in three regards . First , in p●…etio , he hath the price that procured it esteemed his . It was bought with the pretious blood of Christ in his Name , and to his use , and it was so bought for him that he hath a present right and claime unto it . It is not his i●… Reversion after an expiration of any others right ( there are no lease●… nor reversions in Heaven ) but it is his as an inheritance is the heires after the death of the Ancestor , who yet by minoritie of yeeres , or distance of place may occupie and possesse it by some other person . Secondly , Hee hath it in promisso , He hath Gods Charter , his Assurance sealed with an oath , and a double Sacrament , to establish his heart in the expectation of it . By h two immutable things , faith the Apostle , namely the Word and the Oath of God , wherein it was impossible for him to he , we have strong consolation , and great ground of hope ; which hope is sure and stedfast , and leadeth us unto that place which is within the vaile , whither Christ our Forerunner is gone before us . Thirdly , He hath it in i primitijs , in the earnest , and first fruites and hansell of it ; in those k few clusters of grapes , and bunches of figges , those Graces of Christs Spirit , that peace , comfort , serenitie , which is shed forth into the heart already from that Heavenly Canaan . The Holy Spirit of Promise is the earnest of our inheritance , untill the Redemption or full fruition and Revelation of our purchased possession to the prayse of his Glory . The Graces of the Spirit in the soule are l as certaine and infallible evidences of Salvation , as the day starre or the morning aurora is of the ensuing day , or Sunne-rising . For all spirituall things in the Soule are the beginnings of Heaven , parcels of that Spirit , the fulnesse and residue whereof is in Christs keeping to adorne us with when he shall present us unto his Father . But this Doctrine of the Life of Glory is in this life more to be made use of , then curiously to bee enquired into . O then where the m Treasure is , let the heart be ; n where the body is , let the Eagles resort ; if wee are already free men of heaven , let our thoughts , our language , our o conversation , our Trading be for Heaven . Let us set our faces towards our home . p Let us awake out of sleepe , considering that now our salvation is neerer then when we first beleeved . If wee have q a hope to be like him at his comming , let us purifie our selves even as hee is pure ; since there is a r price , a high calling , a crowne before us , let us presse forward with all s violence of devotion , never thinke our selves farre enough , but prepare our hearts still , and lay hold on every advantage to further our progresse : Since there is t a rest remaining for the people of God , let us labour to enter into it , and to u hold fast our profession , that x as well absent as present we may be accepted of him . Secondly , since we know that if our y earthly house of this tabernacle be dissolved , we have a building of God , an house not made with hands , eternall in the Heavens ; Let us feele the burden of our fleshly corruptions , and groane after our redemption . Let us long for the revelation of the Sonnes of God , and for his z appearing , as the Saints under the Altar , a How long Lord Iesus , Holy and Iust. Thirdly , let us with enlarg'd and ravish'd affections , with all the vigor and activitie of enflamed hearts recount the great love of God , who hath not onely delivered us from his wrath , but made us Sonnes , married his owne infinite Maiestie to our nature in the unitie of his Sonnes person , and made us in him b Kings , Priests , and Heires unto God. c Beloved what manner of Love , How unsearchable , How bottomlesse , how surpassing the apprehensions of Men or Angels is the Love of God to us , saith the Apostle , that wee should be called the Sonnes of God. Lastly , if God will glorifie us with his Life hereafter , let us labour as much as wee can to glorifie Him in our lives here . It was our Saviours argument ( who might have entered into Glory as his owne without any such way of procurement , if his owne voluntarie undertaking the office of Mediator had not concluded him . ) Glorifie me with thy selfe , with the glorie which I had with thee before the World was ; for I have gloryfied thee on Earth , I have finished the worke which thou gavest mee to doe . If we are indeede perswaded that there is laid up for us a Crowne of righteousnesse , we cannot but with Saint Paul resolve to fight a good fight , to finish our course , to keepe the faith , to bring forth much fruite that our Father may be glorified in us . And now having unfolded this threefold Life which the faithfull have in Christ , wee may further take notice of three attributes or properties of this life , both to humble and to secure us ; and they are all couched in one word of the Apostle , your life is hid with Christ in God. It is in Christs keeping , as in the hands of a faithfull depositary , and it is a Life in God , a full Life , a derivation from the Fountaine of Life , where it is surer and sweeter then in any Cisterne . Here then are three properties of a Christians Life in Christ ; first , Obscuritie ; secondly , Plentie ; thirdly , safetie or Eternitie . First it is an obscure life , a secret a●d mysterious life ; so the Apostle calleth a Godlynesse a Mysterie . As there is a mysterie of iniquitie , and the hidden things of uncleannesse : so there is a Mysterie of Godlynesse , and the b hidden man of the heart . The Life of Grace first is hidden totally from the wicked . c A stranger doth not intermeddle with a righteous mans joy ; d The naturall man knoweth not any things of Gods spirit ; Saint Peter gives the reason , because he is c blinde , and cannot see a farre off . Now the things of God are deepe things , and high things , upward f they have too much brightnesse , and downeward they have too much darknesse for purblinde eyes to apprehend . Secondly , It is hid in some sort from the faithfull themselves . First , under the prevalencie of their corruptions , and adherencie of concupiscence , as Corne under a heape of chaffe , or a wall under the Ivie , or mettall under the rust which overgrowes it . Secondly , under the winnowings and temptations of Satan . As in sifting of Corne the branne being lightest gets upmost , so when Satan disquiets the heart , that which is finest , and should most comfort , will sinke and bee out of sight . Thirdly , under spirituall desertions , and trials ; as in an Eclipse , when the face of the Sunne is intercepted , the Moone looseth her light : so when God , who is our light , hideth his Countenance from us , no marvell if we can discover no good nor comfort in our selves . Secondly , the life of glorie is much more obscure and secret ; for notwithstanding the first fruites and inchoations thereof bee in this life begun in the peace of Conscience , and joy in the Holy Ghost ( as in an Eclipse of the Sunne some dimme glimpses doe glance from the edges of the interposed body ) yet in regard of the plenarie infusion of glorious endowments , and those prerogatives of the flesh which belong unto it at the redemption of the bodie , it is a hidden mysterie ; It is a light which is onely sowed for the righteous ; though we expect a revelation of it , yet now it is but as corne in the ground , covered over with much darknesse . Now we are Sonnes , saith Saint Iohn , we have Ius ad rem , right unto our Life and Crowne already ; but we are in a farre countrie like the prodigall , absent from the Lord ; and therefore It doth not yet appeare what we shall be : we can no more distinctly understand the excellencie of our inheritance by these seales and assurances which ratifie our right thereunto , then one who never saw the Sunne could conjecture the light and lustre thereof by the twinckling of a litle starre , or the picture thereof in a table ; Onely this wee know , that when he shall appeare , wee shall be like unto him ; not onely in true holynesse , for so we are like him now ( wee are already created after him in righteousnesse and true holynesse ) but in full holynesse too ; we shall be filled with all the fulnesse of God , as the same Apostle speakes : Such a fulnesse as shall satisfie us : when I awake I shall bee satisfied with thy likenesse . Therefore the last day is by an emphasis called a Day of redemption . First , in regard of the manifestation and Revelation thereof . The Lord shal then appeare and bee revealed from Heaven , all those curtens shall bee drawne , those vailes betweene us and our Glory , those skinnes with which the Arke is overlaid , shall be torne and removed : our sinnes , our earthly condition , our manifold afflictions , the seeming povertie and foolishnesse of the ordinances , shall be all laid aside , and then wee shall see our Redeemer , not as Iob did from a dunghill , nor as Moses through a Cloude , but we shall know even as we are knowne . Here then wee see one of the maine reasons why wicked men despise religion , and a abominate the righteous , as b signes and wonders to bee spoken against . They judge of Spiritual things as blind men do of colors . These are hidden mysteries to them , no marvell if they count it a strange thing , and a very madnesse that others runne not to their excesse . But our comfort is that our hope is Germen , a growing thing , a stone full of eyes , a hidden Manna , ( sweete though secret ) a new name , which though no other man can know , yet he that receiveth it is able to reade . And this is the reason too why the Saints themselves are not enough affected with the beautie of Holynesse , because it is in great part hidden even from them by corruptions , and admixture of earthly lusts . Lift up your heads , saith our Saviour , for your redemption draweth nigh : noting unto us , that so long as the thoughts and affections of men are downeward , their redemption is out of their sight . Open thou mine eyes , saith David , that I may behold the wondrous things out of thy Law : I am a stranger on earth , O hide not thy Commandements from me . When a man makes himselfe a stranger unto earthly things , and setteth not any of his choisest affections and desires on them , he is then qualified to see those mysteries and wonders which are in the Law. If there were no earth , there would bee no darknesse ( for the shadow of the earth is that which makes the night , and the bodie of the earth which absenteth the Sunne from our view ) It is much more certaine in spirituall things , the light of Gods Word and Graces would not bee eclipsed , if earthly affections did not interpose themselves . This is the reason why men goe on in their sinnes and beleeve not the Word , because they have a vaile over their eyes , which hides the beautie of it from them . Who hath beleeved our report , or to whom is the arme of the Lord revealed ? saith the Prophet : intimating unto us , that the Word will not be beleeved , till it bee revealed . The Lord opened the heart of Lydia to attend unto Pauls preaching . As soone as the vaile is taken away by Christ , and the Truth , Goodnesse , and beautie of the Gospell discover'd , there is immediately wrought a cleare assent and subscription in the minde , an earnest longing and desire in the heart , a constant purpose and resolution in the will to forsake all things as dung in comparison of that excellent knowledge . As in the discoverie of mathematicall conclusions there is such demonstrative and invincible evidence as would make a man wonder he had not understood them before : so in the discoveries of Grace unto the Soule , the Spirit doth so throughly convince a man , that hee wonders at his former stupiditie , which never admired such things before . Againe the faithfull are here to be directed in this state of obscuritie how to carry themselves under those corruptions , temptations , desertions , which here hide the brightnesse and beautie of their life from them . First , above all preserve sinceritie in the heart . There is nothing in us so perfect , so contrarie to our corruptions as sinceritie ; that will ever bee to the soule in the midst of darknesse as a chinke in a Dungeon , through which it may discerne some glimmerings of light ; whereas without it all other shewes and pretences are but like windowes fastned upon a thicke wall onely for uniformitie in the building ; though they seeme specious to the beholder without , yet inward they transmit no light at all , because they are laid over an opace body . Secondly , foster not temptations , doe not pleade nor promote the Divels cause , set not forward thine enemies suggestions . Though it bee our dutie to have our sinnes alwayes before us , so it bee upon the suggestion and proposall of Gods Spirit ; yet we must turne our eyes from our very sinnes when Sathan displayes them . Christ will be confessed , but hee forbids the Divels to confesse him ; and God will have sinne to be felt and seene , but as a dutie , not as a temptation ; in his owne Word , not in Satans false glasses ; to draw us unto him , not to drive or deterre us from him . When the spirit convinceth of sinne , it is to amend us ; but when Satan doth it , it is onely to affright and confound us . And commonly hee drives to one sinne , to cover another . Againe the spirit opens sinne in the soule as a Chirurgian doth a wound , in a close roome , with fire , friends , and remedies about him : but the divell first draw's a man from the Word , from Christ , from the promises , and then strips the soule , and opens the wounds thereof in the cold aire onely to kill and torment , not to cure or releeve . In such a case therefore the Soule should lay the faster hold upon Christ , and when there is no light should trust upon the name of the Lord and stay upon his God. Thirdly , In spirituall desertions exercise faith to see God when Hee is absent : goe into the watch Tower , review thine owne and other mens experiences of Gods dealing ; resolve to trust him though he kill thee ; resolve to cleave to him , as Elisha to Eliah , though he offer to depart from thee ; resolve to venture upon him when he seemes angrie and arm'd against thee ; resolve to runne after him when hee hath forsaken thee ; endure rather his blowes , then his absence ; therefore he removes that thou shouldst crie after him ; therefore he hides from thee , not that thou shouldst lose him , but onely that thou shouldest seeke him : And there is most comfort in a life recovered . Difficulties sweeten our fruition ; and there is a fulnesse in Chtist which will at last be an ample reward of all preceding discomforts . Secondly , the life which we have by Christ is a plenteous and aboundant life . a I am come , saith he , that they might have Life , and that they might have it more aboundantly . b Hee that beleeveth on mee , out of his bellie shall flow rivers of living water , like the c waters of Ezekiels vision which swelled from the ancles to the loynes , and from thence to an unpassable Streame . So the Apostle saith , that the Lord had d shed forth the spirit aboundantly in the renewing of his Saints . And it is an observation which you may easily make , that sundrie times in the Apostles writings , the Graces of the Gospell are called the e riches of Christ , and the riches of his Grace , and the riches of his mysterie , and the riches of his Glory , and the riches of his reproaches , and the f treasure of a good heart ; By all which is expressed the pretiousnes , and the aboundance of the Spirit which wee have from the Life of Christ. Therefore the Spirit is compared unto g water , and that not onely to sprinkle and bedew men , but to wash and baptise them ; h ye shall be baptized with the Holy Ghost . As water knowes no bounds within it selfe , is onely limited by the vessell which holds it ; so the Spirit is of a very spreading and unlimited propertie it selfe , and is onely straitned by the narrownesse of those hearts unto which it comes . i Yee are not straitned in us , saith the Apostle , or in our ministery , wee preach aboundance of Grace unto you ; but ye are straitned in your owne bowels ; you are like narrow mouthed vessels ; though floudes of knowledge , fall downe , ( k The Earth shall bee full of the knowledge of the Lord , as the waters cover the Sea , ) yet but drops fall in . This is a great grieving of the Spirit of Life , and indignitie done to the springing and abounding vertue which he brings , for us by our supinnes and securitie to damme up this fountaine , to let this garden of spices be over growne with weedes ; to nippe , stifle , and keepe under the Graces of Christ ; not to receive a proportionable measure of growth to those meanes , and influences which hee affords us . Lastly , the Life which we have from Christ is a Safe , an Abiding , an Eternall Life : the longer it continues , the more it aboundes . It is such a life as runnes not into death . Our earthly life is indeede but a dying and decaying life : but our Spirituall life is a growing life . It is called in the Scripture our abiding in Christ , to note that our estate in him is a fixed , constant and secure estate . Life can End in Death but upon two reasons ; either by an inward principle and proponsion , carrying it through slow and insensible progresses to a dissolution ; or by the assaults and violence of outward oppositions : either it must be a naturall or a violent death . Now the life which we have from Christ hath no seedes of mortalitie in it selfe , because it comes from Christ : and as hee saw no corruption , so nothing that riseth from him doth of it selfe tend to corruption ; for Christ dyeth no more , death hath no more power over him . He now liveth ever ; not onely by himselfe , but over his members ; not onely as man , but as a member of his owne Bodie , which Body of it selfe , and as it is His Body , in that Spirituall and Heavenly Constitution , and under that denomination can no more die , then Christ suffer againe . For the Body of Christ , quà tale , hath no seedes of corruption in it from him . For the Apostle saith , that the seede by which we are regenerated is a Incorruptible seede . All the danger then must be from forren assault , and externall violence . But against all this we have the power and strength of Christ himselfe to oppose . b He is able to save to the uttermost those that come unto God by Him. Let us consider more particularly the violences which may be offered to our Life in Christ. First , the world assaults us with manifold tepmtations ; On the left hand with skorne , misreports , persecutions , and cruell mockings , with Giants and sonnes of Anak : On the right hand with allurements , objects , promises , dalliances , and 〈◊〉 , with midianitish women . How shall wee secure our lives against such a siege of snares ? Our Saviour quiets us in that case ; c be of good cheere , I have overcome the World. Alas may the Soule answere , If Sampson should have seene a little childe under the paw of a Lion , and should thus comfort him , be of good cheare for I have overcome a Lion , what safety or assurance could hence arise to him who had not the strength of Sampson . But wee must know that Christ overcame not for himselfe , but for us ; and as hee hath overcome the world for us , so he doth it In us likewise by his Grace ; d This is the victorie which overcommeth the World , even your Faith. Secondly , nay but Sathan is a more powerfull , subtill , deepe , wilie , working adversarie then the world . Where shall I have protection and securitie against him ? I answere , in that promise to man , and curse to the Serpent ; e The seede of the woman shall bruize thy head , and thou shalt bruize his heele . He thy Head , Hee shall teare out thy sting , and crush thy projects and machinations against his Church , but thou onely His heele ; the vitall parts shall be above thy reach . And this Christ did not for himselfe , but for us . f The God of Peace , saith the Apostle , shall bruize Sathan under your feete . Hee shall be under our feete , but it is a greater strength then ours which shall keepe him downe . The victorie is Gods , the benefit and insultation ours . If He come as a Serpent with cunning craftinesse to seduce us , Christ is a stronger Serpent , a Serpent of Brasse ; and what hurt can a Serpent of flesh doe unto a Serpent of Brasse ? If as a Lion , with rage and fierie assaults : Christ is a stronger Lion , A Lion of the Tribe of Iud●… , the victorious Tribe . g Who shall goe up for us against the Cananites first ? Iuda shall goe up . If hee come as an Angel of light to perswade us to presume and sinne ; The h mercie of Christ begets feare : The i Love of Christ constraineth us . Sathan can but allure to disobedience , but Christ can constraine us to live unto him . If he come as an Angell of darkenesse to terrifie us with despairing suggestions , because wee have sinned : k If any man sinne , wee have an Advocate ; and l who shall lay any thing to the charge of Gods Elect ? It is Christ that is deade , yea rather that is risen againe , who also sitteth at the right hand of God , to make intercession for us . Thirdly , but I have an enemie within me which is the most dangerous of all . The World may be if not overcome , yet endured , and by being endured it will at last bee overcome . The Divell may bee driven away for a time , though he returne againe : but the flesh is an m Inhabiting sinne , and an n encompassing sinne . If I breake through it , yet it is still within me ; and if I reject it , yet it is still about me . Saint Paul who triumphed and insulted over all the rest , over the World , o Who shall separate us from the Love of Christ ? Shall tribulation , or distresse , or persecution , or famine , or nakednes , or perill , or sword ? nay in all these things we are more then conquerors through him that loved us . Over Sathan and Hell , p O Death , where is thy sting ? O Hell , where is thy victorie ? Even hee cryes out against this enemie his owne flesh . q O wrethed man that I am , who shall deliver mee from this body of Death ? Yet even against this unremoveable and unvanquishable corruption the Life of Christ is safe in us upon these grounds . First , we have his Prayer which helpes to subdue it , and to sanctifie our nature : r Sanctifie them by thy Truth . Secondly , wee have His Vertue and Power to purge it out , and to cure it : s The Sunne of righteousnesse hath healing in his wings . Thirdly , wee have His office and sidelitie to appeale unto , and where to complaine against our owne flesh . He undertooke it as a part of his businesse to t purge and clense his people . Fourthly , we have His Spirit to u combate and wrestle with it , and so by little and little to crucifie it in us ; and lastly we have his Merits as Sanctuarie to flie unto ; to forgive them here , and hereafter to expell them . Fourthly , for all this I am full of doubts and restlesse feares , which do continually fight within me , and make my spirit languish and sinke ; and that which may decay , may likewise expire and vanish away . To this I answer , that which inwardly decayeth and sinketh at the foundation is perishable : but that which in its operations , and , quoad nos , in regard of sense and present complacencie may seeme to decay , doth not yet perish in its substance . A Cloude may hide the Sunne from the eye , but can never blot it out of his orbe . Nay , Spirituall griefe is to that light which is sowen in the heart , but like harrowing to the Earth ; it macerates for the time , but withall it tends to joy and beautie . There is difference betweene the paines of a woman in travell , and the paines of a goute , or some mortall disease : for though that be as extreeme in smart , and present irkefomenesse as the other , yet it containes in it , and it proceedes from a Matter of Ioy : And all the wrestlings of the Soule with the enemies of Salvation are but as the paines of a woman in travell ; when Christ is fashioned , when the issue i●… victorious and with gaine , the soule no more remembreth those afflictio●…s which were but for a moment . Fifthly and lastly , I have fallen into many and great sinnes , and if all sinne be of a mortall and venemous operation , how can my Life in Christ consist with such heavie provocations and apostacies ? To this in generall I answer . If the sight of thy sinnes make thee looke to Christ , If ●…hou a canst beleeve , all things are possible . It is possible for thy greatest b apostacies to vanish like a Cloud , and to be forgotten . Though sinne have weakned the Law , that we cannot be saved by that ; yet it hath not weakned Faith , or made that unable to save . For c the strength of sinne is the Law , it hath its condemning vertue from thence . Now by Faith we are not d under the Law , but under Grace . When once wee are incorporate into Christs body , and made partakers of the new Covenant , though we are still under the Laws conduct , in regard of its obedience ( which is made sweete and easie by Grace ) yet we are not under the laws maled●…ction . So that though sinne in a Beleever bee a transgression of the Law , and doth certainely e incurre Gods displeasure ; f yet it doth not de fect●… ( though it doe de merito ) subject him to wrath and vengeance , because every justified man is a person priviledg'd , though not from the duties , yet from the curses of the Law. If the King should gratiously exempt any subject from the Lawes penaltie , and yet require of him the Lawes obedience ; if that man offend , he b●…ch transgre●…sed the Law , and provoked the displeasure of the Prince , who haply will make him some othe●… way to 〈◊〉 it : yet his offence doth not nullyfie his priviledge , nor voyde the Princes grace , which gave him an immunitie from the fo●…feitures , though not from the observance of the Law. Adultery amongst the Iewes was punished with Death , and Theft onely wtth restitution : amongstus Adulterie is not punished with Death , and Theft is . Now then though a Iew and an Englishman be both bound to the obedience of both these Lawes , yet a Iew is not to die for Theft , nor an Englishman for Adultery , because wee are not under the Iudiciall Lawes of that people , nor they under our Lawes : Even so those sinnes which to a man under the covenant of workes do , d●… facto , bring Death if he continue alwayes under that covenant , doe onely create a Merit of Death in those who are under the Covenant of Grace , but doe not actually exclude them from Salvation , because without * infidelitie no sinne doth peremptorily and quoad eventum condemne . But it may here further be objected , How can I beleeve under the weight of such a finne ? Or how is Faith able to hold mee up under so heavie a guilt ? I answere , the more the greatnesse of si●…ne doth appeare , and the heavier the weight thereof is to the Soule , there is the Grace of God more aboundant to beget Faith , and the strength of Faith is prevalent against any thing which would oppose it . To vnderstand this , we must note that the strength of Faith doth not arise out of the formall qualitie thereof , ( for Faith in it selfe , as a habit and endowment of the Soule , is as weake as other graces ; ) but onely out of the relation it hath to Christ. Faith denotates a mutuall Act betweene us and Christ ; and therefore the Faith of the patriarche●… is expressed in the Apostle by a saluting or embracing ; they did not onely claspe Christ , but he them againe . So that the strength of Faith takes in the strength of Christ , because it puts Christ into a man , who by his Spirit b dwelleth and c liveth in us . And here it is worth our observing , that the reason why the house in the d parable did stand firme against all tempests , was because it was founded upon a Rocke . Why ? may not a weake superstruction ofrotten and inconsistent materials bee built upon a sound foundation ? As a strong house fals from a weake foundation , may not in like manner a weake house by a tempest fall from a strong foundation ? Surely in Christs Temple it is not as in ordinary materiall buildings . In these though the whole frame stand upon the foundation , yet it stands together by the strength of the parts amongst themselves , and therefore their mutuall weaknesse and failings do prejudice the stabilitie of the whole . But in the Church , the strength of Christ the foundation is not an immanent , personall , fixed thing ; but a derivative and an effused strength which runnes through the whole building . Because the foundation being a vitall foundation is able to shed forth and transfuse its stability into the whole structure . What ever the materials are of themselves , though never so fraile , yet being once incorporated in the building , they are presently transformed into the nature and firmenesse of their foundation . To whom comming as unto a living stone , saith Saint Peter , ye also as lively stones are built up a spirituall house ; to note unto us the transformation and uniformitie of the Saints with Christ , both in their spirituall nature , and in the firmenesse and stabilitie of the same . More particularly the strength of Faith preserues us from all our spirituall enemies . From the Divell f Hee that is begotten of God keepeth himselfe , and the wicked one toucheth Him not . g Above all take the shield of Faith , by which you shall be able to quench all the furie darts of the wicked . From the World ; h This is the victorie which overcommeth the World , even our Faith. From our fleshly corruptions ; i The Heart is purified by Faith. k The Law of the Spirit of Life in Iesus Christ , ( that is , the Law of Faith ) hath made mee free from the Law of Sinne , that is , the Law of the members , or fleshly concupiscence . And all this is strengthened by the Power of God ; not by Faith alone are we kept , but l yee are kept , saith Saint Peter , By the power of God through Faith unto Salvation : and that not such a Power as that is wherewith he concurreth in the ordinarie and naturall operations of the Creature , which proportioneth it selfe , and condescendeth unto the exigencie of second causes , failing where they faile , and accommodating the measure of his agencie to those materials which the second causes have supplyed ( as we see when a Childe is borne with fewer parts then are due to naturall integrity , Gods concurrence hath limited it selfe to the materials which are defective , and hath not supplyed nor made up the failings of nature ) but that power whereby hee preserves men unto Salvation doth prevent , bend , and carry the heart of man ( which is the secondary agent ) unto the effect it selfe , doth remove every obstacle which might endanger his purpos●… in saving the Creature , and maketh his people a willing people . But you will say , Faith is indeede by these meanes stronger then sinne when it worketh ▪ but not when it sleepeth ; and the working of Faith , being dependant upon the faculties of the Soule which are essentially mutable and incostant in operation , must needes bee uncertaine too : that sinne , though it bee sarre weaker then Faith , may yet , when by our security Faith is fallen asleepe , surprize and kill it , even as Ia●…l a weake woman upon the same advantage killed Sisera a strong Captaine . But though Faith fleepe , yet Hee that keepeth Israel doth neither slumber nor sleepe , and we are kept not onely by Faith , but by His Power , which Power worketh all our workes for us and in us , giveth us both the Will and the Deede ; * the Gift of continuing in His Feare , and the Will so to continue . The heart of the king , saith Salomon , that is the most soveraigne , unconquerable , peremptorie , and unsubjected will in the World , is in the Hand of God , even as clay in the hand of the Potter . So that though our hearts in regard of themselves bee not onely at large and indeterminate to any Spirituall operations , but have an extreme reluctancie to all the motions of Gods Spirit ▪ yet considering their subordination to Gods mercifull purposes , to the Power of His Grace , to His * Heavenly a Call according unto purpose , to the exceeding greatnesse and working of his mighty Power , manifest it is , that they are b vndeclinable mightily , by c a hidden , wonderfull , most effectuall power ; yea , by an d Omnipotent facilitie , and yet e most sweetly and connaturally moved unto Grace . They are all the frequent words of Holy Austin , that f Champion of Grace , whose unvaluable industry in that behalfe all after ages have admired , but hardly paralell'd . Now then for the further establishing the heart of a man , seriously and searchingly humbled with the sense and consciousnesse of some great relapse ( for what I shall say can yeeld no comfort to a man in an unrelenting , obdurate , and persisting apostafie Let him consider the safety and firmenesse of his life in Christ upon these grounds . First , Gods Eternall Love and free Grace , which is towards us the Highest linke of Salvation , both in order of time , nature , and causalitie . g Whom He predestinated , those also He called ; and whom He called , those He Iustified ; and whom Hee Iustified , those also Hee glorified . h It is not those He will glorifie , but hath glorified . To note that glorification is linked and folded up with justification , and is present with it in regard of their Eternall coexistencie in the predisposition and order of God , though not in effectu operis , in actuall execution . Now i this Eternall Love and Grace of God is not founded upon reasons in the Object ; for k He Iustified , and by consequence loved the ungodly . He l Loved us when wee were his enemies ; and enemies we were not but by m wicked workes . Now then if wicked workes could not prevent the Love of God , why should wee thinke that they can nullyfie or destroy it ? If His Grace did prevent sinners before their repentance , that they might returne , shall it not much more preserve repenting sinners that they may not perish ? If the masse , guilt , and greatnesse of Adams sinne , in which all men were equally sharers , and in which equalitie God looked upon us with Love and Grace ( then n which sinne a greater I thinke cannot be committed against the Law of God ) If the bloody and crimsin sinnes of the unconverted part of our life , wherein we drew iniquitie with cordes of vanitie , and sinne as it were with cart-ropes : If neither o iniquitie , transgression , nor sinne ; neither sin of nature , nor sinne of course and custome , nor sinne of rebellion and contumacie could pose the goodnesse and favour of God to us then , nor intercept or frustrate his Counsell of loving us when wee were his enemies : why should any other sinnes overturne the stability of the same love and counsell , when we are once his Sonnes , and have a spirit given us to bewaile and lament our falls . I cannot here omit the excellent words of P Fulgentius , to this purpose . The same Grace , saith he , of Gods Immutable Counsell doth both beginne our merit unto righteousnesse , and consummate it unto Glorie ; doth here make the will not to yeelde to the infirmitie of the flesh , and doth hereafter free it from all infirmitie ; doth here renew it Continuo Iuvamine , and elsewhere Iugi auxilio , with an uninterrupted supportance , and at last bring it to a full Glory . Secondly , Gods Promise flowing from this Love and Grace . q An everlasting Covenant will I make , saith God , and observe how it comes to be everlasting , and not frustrated or made temporary by us : I will not turne away from them , saith the Lord , to doe them good . True Lord ; wee know thou dost not repent thee of thy Love ; but though thou turne not from us , O how fraile , how apt are wee to turne away from thee , and so to nullifie this thy Covenant of mercie unto our selves ! Nay , saith the Lord , I will put my feare into their hearts and they shall not depart from me . So elsewhere the Lord tels us that his Covenant should be as the water of Noah ; the sinnes of men can no more utterly cancell or reverse Gods Covenant of mercie towards them , then they can bring backe Noahs flood into the World againe : though for a moment he may bee angry and hide His face , yet His mercie in the maine is great and everlasting . The Promises of God as they have Truth , so they have Power in them ; they doe not depend upon our resolutions whether they shall bee executed or no , but by Faith apprehending them , and by Hope waiting upon God in them , they frame and accommodate the heart to those conditions which introduce then Execution . * God maketh us to doe the things which He commandeth , we do not make Him to doe the things which He promiseth . a Tee are kept , saith the Apostle , by the Power of God through Faith unto Salvation . Faith is first by Gods Power wrought and preserved ( It is the b Faith of the operation of God , namely that powerfull operation which raised Christ from the dead : and c your Faith standeth not in the wisedome of men , but in the Power of God ) And then it becomes an effectuall instrument of the same power to preserve us unto Salvation . d They shall be all taught of God , and every man that hath heard and learned of the Father , commeth unto mee . There is a voluntarie attendance of the heart of man upon the ineffable sweetnesse of the Fathers teaching : to conclude this point with that excellent and comfortable speech of the Lord in the prophet . e I the Lord change not , therefore ye Sonnes of Iacob are not consumed . It is nothing in or from your selves , but onely the immutabilitie of my Grace and Promises which preserveth you from being consumed . Thirdly , the Obsignation of the Spirit ratifying and securing these promises to the hearts of the faithfull , for the spirit is the f hansell , earnest , and seale of our Redemption ; and it is not onely an obsignation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto redemption , arguing the certainty of the end upon condition of the meanes ; but it is an g establishing of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , into Christ as a meanes unto that end ; so that from the first fruites of the Spirit a man may conclude his interest in the whole at last , as Saint Paul from the resurrection of h Christ the first fruites argueth to the finall accomplishment of the resurrection . Fourthly , the nature and effects of Faith , whose propertie it is to make future things present to the beleever , and to give them a Being , and by consequence a necessitie and certaintie to the apprehensions of the Soule , even when they have not a Being in themselves . Saint Paul call's it the subsistencie of things to come , and the evidence and demonstration of things not seene : which our Saviours words doe more fully explaine ; He that drinketh my blood hath eternall Life , and shall never thirst . Though Eternall Life bee to come in regard of the full fruition , yet it is present already in regard of the first fruites of it ; And therefore wee finde our Saviour take a future medium to prove a present Blessednesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yee are blessed when men shall hate you , &c : for great is your reward in Heaven . Which inference could not be sound unlesse that future medium were certaine by the Power of Faith , giving unto the promises of God as it were a presubsistencie . For it is the priviledge of Faith * to looke upon things to come , as if they were alreadie conferr'd upon us . And the Apostle useth the like argument ; Sinne shall not have dominion over you , for you are not under the Law , but under Grace . This were a strange inference in naturall or civill things , to say you shall not die , because you are in health ; or you shall not be rejected , because you are in favour . But the Covenant of Grace , being seall'd by an Oath , makes all the grants which therein are made , irreversible , and constant . So that now , as when a man is dead to the Being of sinne ( as the Saints departed this life are ) the Being of sinne doth no more trouble them , nor returne upon them : so when a man is dead to the dominion of sinne , that dominion shall never any more returne upon him . Consider further the formall effect of Faith , which is to a unite a man unto Christ. By meanes of which vnion , Christ and we are made b one Bodie : for He that is joyned to Christ is one , and the Apostle saith , that c He is the Saviour of his Bodie , and then surely of every member of his Bodie too ; for d the members have all care one of ●…ther , else the Bodie of Christ would be a mangled and a maimed thing , and not as Saint Paul calls it , e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fulnesse of Him that filleth all in all . In the Body of Christ there is f a supply to every joynt , a measure of every part , an edification and growth of the whole compacted body , from Him who is equally the Head to all . Being thus united unto Christ , first the Death and Merit of Christ is ours ; whatsoever Hee really in His humane nature suffered for sinne , wee are in moderated Iustice reputed to have suffered with Him. The Apostle saith , that we were crucified and dead with Christ , and that as truely , as the hand which steales is punish'd when the backe is beaten ; and surely if a man were crucified in and with Christ , by reason of His mysticall communion with him ) then he was crucifi'd , as Christ , for al 〈◊〉 which should otherwise have laine upon him . Hee was not in Christ to cleanse some sinnes , and out of him to beare others himselfe . For the Apostle assures us that the Merit of Christ is unconfined by any sinne . The blood of Christ cleanseth from all sinne . As Saint Ambrose said to Monica the mother of Austen , when with many teares she bewailed her sonnes unconversion : Non potest tot lacrymarum filius perire , that is , that it could not be that the Sonne of so many teares should perish ; so may I more certainely say to any Soule that is soundly and in truth humbled with the sense of any grievous relapse , non potest tot lacrymarum frater perire , It cannot bee that the brother of so many teares , and so pretious blood , which from Christ trickled downe with an unperishable soveraigntie unto the lowest and sinfullest of his bodie , should perish for want of compassion in Him who felt the weight of our sufferings , or for want of recovery from him who hath the fulnesse of Grace and Spirit . Secondly , the Life of Christ is ours likewise . Christ liveth in me , saith the Apostle . Now the Life of Christ is free from the power and the reach of death . If death could not hold Him when it had Him , much lesse can it reach or overtake Him having once escaped . Hee died once unto sinne , but Hee liveth unto God : likewise saith Saint Paul , reckon you your selves to be dead unto sinne , but alive unto God , and that through or in Iesus Christ , by whom wee in like manner are made partakers of that Life which Hee by rising againe from the Grave , did assume , as we were by Adā made obnoxious to the same death which heby failing did incurre and contract . a For Christ is the second Adam , and as wee have borne the Image of the earthly in sinne and guilt ; so must we beare the Image of the Heavenly in Life and righteousnesse : and b that which in us answereth to t●…e Resurrection and Life of Christ ( which Hee ever liveth ) is our holynesse and newnesse of life , as the Apostle plainely shew's , to note c that our Renovation likewise ought to be perpetuall and constant , not fraile and mutable , as when it depended upon the life of the first Adam , and not of the second . Thirdly , the Kingdome of Christ is ours also . Now His Kingdome is not perishable , but eternall : a Kingdome which cannot be shaken , or destroyed as the Apostle speakes . Heb. 12. 28. Fourthly the Sonneship and by consequence ●…tance of Christ is ours . I speake not of His personall Sonneship by eternall generation , but of that dignitie and honour which He had as d the first borne of every Creature , and Heire of all things . That Sonneship which Hee had as Hee was borne from the Dead ; e Thou art my Sonne , this day have I begotten thee , namely in the Resurrection , in which respect He is called f the first borne , and the first begotten of the Dead . In this dignitie of Christ , of being g Heires , and a kinde of first borne unto God , doe wee in our measure partake , for wee are called the h Church of the first borne , and i a kinde of first fruites of His Creatures : For though those attributes may be limited to the k Iewes in regard of precedencie to the Gentiles ; yet in regard of the inheritance ( which was usually and properly to descend to the first borne ) they may bee applyed to all , for of all beleevers the Apostle l saith , If you are Sonnes , then are ye heires , Coheires with Christ. We hold in chiefe under his guardianship and protection , as his sequele and dependant . Now from hence our Saviours argument may bring much comfort and assurance ; m The Sonne abideth in the house for ever ; and the House of God is His Church , not in n Heaven onely , but o on Earth likewise , as the Apostle shewes . Fifthly , Christs victories are ours : Hee overcame s p the World , and q Temptations , and r Enemies and Sinnes for us . And therefore they shall not bee able to overcome Him in us . t Hee is able to succour them that are tempted . Hee who once overcame them for us , will certainely subdue them in us : Hee that will overcome the last Enemie , will overcome all that are before ; ( for if any be left , the last is not overcome . ) Lastly , we have the benefit of Christs Intercession : I have prayed for thee that thy Faith faile not . It is spoken of a saving Faith , as the a learned prove at large . And I have shewed before b that particular promises in Scripture are universally applyable to any man whose case is paralell to that particular . If then Peters 〈◊〉 did not by reason of this prayer of Christ overturne his Salvation , or bring a c totall deficiencie upon his faith ; why should any man , who is truely and deepely humbled with the sense of relapse , or consciousnesse of some sinne , not of d ordinary guilt , or dayly incursion , but indeede very hainous , and therefore to be repented of with teares of blood , yet why should he in this case of sound humiliation stagger in the hope of forgivenesse , or mistrust Gods mercie , since a greater sinne then Peters , in the grosse matter of it , can I thinke hardly be committed by any justified man. These are the comforts which may secure the Life of Christ , in a lapsed but repenting sinner : the summe of all is this . Since we stand not , like Adam , upon our owne bottome , but are branches of such a Vine as never withers , Members of such a Head as never dies , sharers in such a Spirit as cleanseth , healeth , and purifieth the heart , partakers of such promises as are sealed with the Oath of God : Since we live not by our owne life , but by the Life of Christ ; are not ledde or sealed by our owne spirit , but by the Spirit of Christ ; doe not obtaine mercie by our owne prayers , but by the Intercession of Christ ; stand not reconciled unto God by our owne endevours , but by the propitiation wrought by Christ , who loved us when wee were enemies and in our blood ; who is both willing and able to save us to the uttermost , and to preserve his owne mercies in us ; to whose e office it belongs to take order that none who are given unto him be lost ; undoubtedly that Life of Christ in us , which is thus underpropped , though it be not priviledg'd from temptations , no nor from f backeslidings , yet is an abiding Life : He who raised g our Soule from death , will either preserve our feete from falling , or , if we doe fall , h will heale our backflidings , and will save us freely . Infinitely therefore doth it concerne the Soule of every man to bee restlesse and unsatisfied with any other good thing , till he find himselfe entitled unto this happy Communion with the Life of Christ , which will never faile him . As all the Creatures in the world , so man especially hath in him a twofold desire ; a desire of perfection , and a desire of perpetuitie ; a desire to advance , and a desire to preserve his Being . i Now then till a mans Soule , after many rovings and inquisitions , hath at last fixed it selfe upon some such good thing as hath compasse enough to satiate and replenish the vastnesse of these two desires : impossible it is for that Soule , though otherwise filled with a confluence of all the glory , wealth , wisedome , learning and curiositie of Salomon himselfe , to have solid contentment enough to withstand the feares of the smallest danger , or to outface the accusations of the smallest sinne . Now then let us suppose that any good things of this World , without the Life of Christ , were able to satisfie one of these two desires , to perfect and advance our nature ( though indeede it bee farre otherwise , since without Christ they are all but like a stone in a Serpents head , or a Pearle in an Oyster ; not our perfections , but our diseases , like Cleopatra her pretious stone ; when she wore it , a Iewell ; but when she dranke it , an excrement . I may boldly say that as long as a man is out of Christ , he were better be a begger , or an idiote , then to bee the steward of riches , honours , learning and wisedome , which should have beene improv'd to the Glory of Him that gave them , and yet to bee able to give up at that great day of accompts no other reckoning unto God but this : Thy riches have beene the authors of my covetousnesse and oppression ; thy honours , the steppes of my haughtinesse and ambition ; thy learning and wisedome , the fuell of my pride . ) But now I say , suppose that nature could receive any true advancement by these things ; yet alas , when a man shall beginne to thinke with himselfe , may not God this night take me away , like the foole in the Gospell , from all these things , or all these from mee ? May I not , nay must I not within these few yeeres , in stead of mine honour , be laid under mens feete ? In stead of my purple and scarlet , be cloathed with rottennesse ? In stead of my luxurie and delycacies , become my selfe the foode of wormes ? Is not the poore soule in my bosome an immortall soule ? Must it not have a being , as long as there is a God who is able to support it ? And will not my bagges and titles , my pleasures and preferments , my learning and naturall endowments , every thing save my sinnes and mine adversaries , and mine owne Conscience forsake mee , when I once enter into that immortalitie ? When a man I say shall beginne to summon his heart unto such sad accompts as these , how will his face gather blacknesse , and his knees tremble , and his heart be even damp'd and blasted with amazement in the middest of all the vanities and lyes of this present world ? What a fearefull thing is it for an eternall soule to have nothing betweene it , and eternall misery to rest upon , but that which will moulder away and crumble into dust under it , and so leave it alone to sinke into bottomlesse calamitie ? O Beloved , when men shall have passed many millions of yeeres in another world , which no millions of yeeres can shorten or diminish , what accession of comfort can then come to those glorious joyes which we shall bee filled with in Heaven , or what diminution or mitigation of that unsupportable anguish which without ease or end must bee suffered in Hell , by the remembrance of those few houres of transitorie contentments , which we have here , not without the mixture of much sorrow and allay enjoyed ? What smacke or rellish thinke you hath Dives now left him of all his delicacies , or Esau of his pottage ? What pleasure hath the rich foole of his full Barnes , or the young man of his great possessions ? What delight hath Iezabel in her paint , or Ahab in the Vineyard purchased with the innocent blood of Him that owned it ? How much policie hath Achitophel , or how much pompe hath Herod , or how much rhetoricke hath Tertullus left to escape or to bribe the torments , which out of Christ they must for ever suffer ? O how infinitely doth it concerne the Soule of every man to finde this Life of Christ to rest upon , which will never forsake him till it bring him to that day of Redemption , wherein he shall be filled with blessednesse infinitely proportionable to the most vast and unlimited capacities of the Creature . And now when we can secure our Consciences in the inward , true , and spirituall renovation of our heart , in this invincible and unperishable obsignation of the spirit , who knitteth us as really ( though mistically ) unto Christ , as his sinewes and joynts do fasten the parts of his sacred body together ; how may our heads bee crowned with joy , and our hearts sweetly bathe themselves in the perfruition and preoccupation of those rivers of glory which attend that Spirit wheresoever he goeth ? Many things I know there are which may extremely disharten us in this interim of mortalitie ; many things which therein encounter and oppose our progresse . The rage , malice and subtilty of Satan ; the frownes , flatterles , threates , and insinuations of this present World ; the impatience and stubbornnesse of our owne flesh ; the struglings and counterlustings of our owne potent corruptions ; the daily consciousnesse of our fall's and infirmities ; the continuall entercourse of our doubts and feares ; the ebbing and languishing , decaying and even expiring of our Faith and Graces ; the frequent experience of Gods just displeasure , and spirituall desertions , leaving the Soule to its owne dumpes and darknesse . Sometimes like froward children we throw our selves downe and will not stand : and sometimes there comes a tempest which blowes us downe that we cannot stand . And now whither should a poore Soule , which is thus on all sides invitoned with feares and dangers , betake it selfe ? Surely so long as it lookes either within or about it selfe , no marvell if it be ready to sinke under the concurrent opposition of so many assaults . But though there be nothing in thee , nor about thee , yet there is somthing above thee which can hold thee up . If there be strength in the merit , life , kingdom , victories , Intercession of the Lord Iesus : If there be comfort in the Covenant , Promises , and Oath of God , beleeve , and all this strength and comfort is thine : leane not upon thine owne wisedome , trust not thine owne righteousnesse , arrogate nothing to thy selfe but impotencie to good : no strength of thy selfe but against thy selfe , and Gods Grace ; no power but to resist and withstand the Spirit . But rest only upon the Promises and Power of Him who is Alpha and Omega , the Author and Finisher of thy Faith ; Who is a Head to take care of his weakest members . When thou art as weake as a worme in thine owne sense , yet feare not O worme Iacob , be not dismaide O Men of Israel , saith the Lord , for I am thy God , I will strengthen thee , yea I will helpe thee , yea I will uphold thee with the right hand of my righteousnesse , that is , with the strength of my Truth and Promises . How shall I give thee up Ephraim , It is spoken to backsliding Ephraim ; How shall I deliver thee Israel ? How shall I make thee as Admah , how shall I set thee as Zeboim ? That is , How shall I make mine owne Church as the cities of Sodome ? My heart is turned within me , my repentings are kindled together , and marke the reason of all . I am God , and not man. Though you are Men , subject to many changes and miscarriages , yet I am not a Man that I should repent of my goodnesse , and therefore I will not turne to destroy Ephraim . But now as men who looke upon the Sunne , when they looke downward againe upon darker objects , can scarse see or distinguish any thing ; so ought it to bee with us , our looking up unto God should make us see nothing in ourselves , but matter to be humbled by , and driven backe unto him againe . If once the strong man beginne to glorie in his strength , or the wise man in his wisedome ; If our prosperity and security make us resolve with David , that we shall never be moved : If because we finde our corruptions wounded and mortified , wee beginne to insult over them more with our pride , then with our faith : How easie and just is it with God to let in Satan upon us , to remove his hand from under us , to overshadow and withdraw His countenance from us , to set on our very wounded corruptious upon us to burne up our citie , and peradventure to plunge us in the guilt of some such fearefull sinnes , as at the very names and first suggestions whereof wee would haply before have beene startled and amazed ? Alas what are wee to David , and Peter , to Salomon and Hezekiah , men of such dayly communion and intimate acquaintance with the Almightie . And yet notwithstanding what fearefull testimonies have they left upon record for all posteritie to take notice what a fraile and inconstant creature man is , when once Gods Spirit departs from him ? That the strength of the greatest champions in the Church of God is but like the strength of Sampson , of whom in all his great exployts the Scripture saith , that a The Spirit of the Lord came upon him , and when hee was overcome , that b the Lord was departed from him . We should therefore labour to c rejoyce in the Lord with trembling , to d worke out our salvation with feare , to pray that wee may be delivered from our selves , and from the traines of Satan ; that wee may never know by our owne fearefull experience , into what an incredible excesse of sinning our flesh , though otherwise mortified , would breake forth , if God should a little subduct his hand , and give us over a while to the violence of our owne passions , to the treacherie of our owne hearts . Wee should be very watchfull and cautious against our selvees , that wee presume not to sinne , because Grace hath abounded . e How shall wee that are dead to sinne , live any longer therein ? saith the Apostle . What a monstrous perverting of the grace and mercie of God is this to build straw and stubble upon so pretious a foundation ? Surely wee would esteeme that man prodigiously foolish and contumelious unto nature , who should spend his time , substance , and industrie to finde out a perverse philosophers stone , that should turne all the gold it touched into lead or drosse : how injurious then and reprochfull are they to the grace of God , who extract their owne presumptions out of His mercie , and turne the redundancie of divine Grace into an advantage and priviledge of sinning ? As if Gods mercie had no other use then a dogges grasse , or a drunkards vomit , or a f Papists confession to his Priest , to absolve us for some sinnes that there might be roome made for more . Surely Grace teacheth men to make other conclusions from Gods mercie . g Deale bou●…tifully with thy seruant that I may keepe thy Word , was Davids inference from Gods favour . And Saint h Paul assures us that none but hard and impenitent hearts despise the goodnesse and riches of Gods patience and forbearance , not knowing that the goodnesse of God should lead them to repentance . It is the worke of grace to re-imprint the image of God in us , to conforme us unto Christ , to bend and incline the heart to a Spirituall delight in the Law , to remoove in some measure the ignorance of our mindes , that wee may see the beautie and wonders of Gods Law , and the difficultie and frowardnesse of the fleshly will against grace , that Gods Commands may not be grievous , but sweete unto us . These are the branches and properties of that Life which we have from Christ. And wee have them from Him at the Sonne , as a middle person betweene us and his Father . First , because the Sonne hath His Fathers Seale : Hath i Iudgement , Power , libertie to dispose of and dispense Life and Salvation to whom He will. k Labour for the Meate that endureth unto Eternall Life , which the Sonne of Man shall give unto you ; for Him hath God the Father sealed . Secondly , because the l Son is in his Fathers bosome , hath His heart , His eare , His affections , and therefore He is m heard alwayes in whatsoever Hee desireth for any of His members : and this interest in His Fathers Love was that by which He raised Lazarus unto Life againe . Lastly , he that hath the Sonne , hath the greatest gift which the Father ever gave unto the World. Hee cannot denie Life where He hath given the Sonne ; He cannot with-hold silver where Hee hath given gold and Diamonds : n If He spared not His Son , but delivered Him up for us all , how shall He not with Him freely give us all things ? Now our life is conveyed from Christ unto us . First , by Imputation of His merit , whereby our persons are made righteous and acceptable unto God. Secondly , by Infusion or communion with His Spirit , which sanctifies our nature , and enables us to doe spirituall services . For though we exclude workes from Iustification formally considered ; yet we require them of every Iustified man ; neither doth any Faith Iustifie but that which worketh by Love , though it justifie not under that reason as a working Faith , but under that relative office of receiving and applying Christ. Thirdly , by His Life and Intercession , applying His merits unto us , and presenting our services unto His Father , as lively sacrifices , cleansed from those mixtures of deadnesse and corruption , which as passing from us did cleave unto them . Having thus unfolded our Life by Christ , wee are in the last place to inquire into that Proprietie which wee have unto Christ , which is the ground of the Life wee receive from Him. For one thing cannot bee the principle and seede of Life unto another , except there be some union , and fellowship , which may be the ground of the conveyance : and this is that which the Text call's the having of Christ , which is the same with that of Saint Iohn , To as many as received Him , He gave power to be called the Sonnes of God. So then there must bee a mutuall Act , Christ exhibiteth Himselfe unto us , and wee adhere , and dwell in Him ; whereby there is wrought a a Vnitie of will 's , a Confederacie of affections , a Participation of natures , a concurrence to the making up of the same bodie ; so that Christ accounteth Himselfe incomplete without His Church . This union of the faithful to Christ , being one of those deepe things of God which are not discernable without the Spirit , is yet set forth unto us in the Scriptures under sundrie vulgar and obvious similitudes , which I will but touch upon . It is first set forth by the expression of a Bodie , consisting of diverse members . Rom. 12. 4 , 5. 1. Cor. 12. 12. 13. Eph , 1. 22 , 23. In which places the purpose of the Apostle is to shew how the proportion that is betweene Christ and His Church , answereth to that relation which is betweene the members of a Body and the Head. For as in the naturall Body all the members are joyned by nerves and vitall ligatures unto the Head , from whence they receive their strength and sensation , and doe , by vertue of that union to the Head , retaine a fellowship and communion amongst themselves : So is it betweene Christ and His Church . Every member of the true and mysticall Body of Christ is by a secret knot of his Spirit so fastned unto him , and so compacted with the other members by that which every joynt supplieth , as that the whole world of Elect , from Christ the Head and first borne of the Creatures , u●…to the lowest and meanest of all His members , doe make up but one Body , unto which Christ , by being the Head , hath these principall relations . First , He is the principle of all Spirituall Influences , as the Head of naturall . All the Grace in us is but an overflowing and measure from His fulnesse . Secondly , He is the principle of all governement and direction ; all the wisedome and prudence of the Church is from Him. He is the everlasting Counsell , or the Light that inlightneth every man that commeth into the world , the power and the wisedome of God unto us . Thirdly , He is conformable to the members ( for Christs Church is no monster ) and maketh them conformable unto Him ; Hee to us in our infirmities , tempted in all things as we are ; and we to Him in His holynesse : He that Sanctifieth and they that are Sanctified are all of one . Now as in a body wee resolve the whole into no parts but those which are integrall and proper to it in the nature of a living and organicall Body , namely the members ; though many things else are in the Body , yet nothing belongs integrally unto it , but the members : So many men are in the Body of Christ , onely by an externall and sacramentall admission , or by some false and presumptuous perswasions and professions ( as wennes or excrements in the naturall body ) they doe no services , they exercise no vitall and spirituall functions , but rather cumber and infest the members . Secondly , this union is compar'd unto a building or house , Eph. 2. 20. 21. 1. Tim. 3. 14. 1. Pet. 2. 5. whose stones are knitte together by the juncture and bond of Love , and are firmely grounded upon the Elect pretious and sure foundation , who as He doth by His power uphold all things , so much more those that are built upon Him. Now as in a structure the stones cannot subsist in the building by any qualities or inherent vertues of their owne , but onely by that direct and perpendicular dependence , and subsistence which they have upon the foundation : so in the Church no graces , no carvings , no inherent excellencies doe hold men up , but onely that full and sole reliance , and subsistence of the Soule upon Christ. If a man have any other bottome that holds him up , if he be not even and full upon Christ , if hee be not in all things levelled and proportioned unto him by the doctrine of the Apostles and Prophets ( which is therefore likewise called a foundation , because by it wee are set right upon Christ , who is the Foundation of foundations , as the Scripture spcakes ) Hee cannot abide in the building for ever ; the wall and the foundation must all have the same center ; and there must bee the same propensions , and affections in us which were in Christ , His Rule must be ours , and His Ends ours , and His Will ours . If there be any such exorbitancies , and swellings out , as make the heart have quite another point and center to move to , other grounds to fixe upon , if men will despise the Word , will not be par'd and regulated to the foundation , but will trust in oppression and perversenesse , and stay on that ; this iniquitie will at length prove a breach which commeth suddenly at an instant . Thirdly , this union is cōpar'd to an ingrafture of a branch in a tree , whereby the juice and nourishment of the stock is conveyed , and the branch thereby quickned to bring forth fruite . Where by the way it is worth our noting that the Church is most vsually in this particular compared to a Vine , and the branches of a Vine , to note that there is nothing of worth or expectation in Christians , but their fruite . A man cannot make a pinne to fasten in a wall of the branch of a vine . An unfruitefull Christian is the most unprofitable Creature that is ; there are no secondarie uses which can mediate ( as I may so speake ) for a dead vine , to keepe that from the fire : either it must be for fruite or for fuell ; to all other purposes it is utterly improper and unprofitable . Now wee must observe , that a Branch may bee in a Tree two wayes . First , by a meere corporeall adherencie , or continuation with the stocke ; by cleaving and sticking to the bodie of the Tree ; and so every dead branch is in the Tree , as well as those that live : but this alone is not that which our Saviour requires , for such branches the husbandman will cut off and cast 〈◊〉 fire . Secondly , by a reall participation of the life , sapp●… and influences of the roote , which unto the former sort of branches , though offered , yet is not received , because of the inward deadnesse and indisposition that is in it : thus it is betweene Christ and Christians . That which makes us to be in Christ after any kinde of way is Faith. And according to the differences of Faith are these differences of being in Christ to bee discerned . Saint Iames makes mention of a dead Faith , when men are in Christ by some generall acknowledgement , by externall profession , by a partiall dependence ( comming to Him only as to a Iesus for roome and shelter to keepe them from the fire ; not as to a Christ for grace and government in His service ) not by any particular and willing attraction of those vitall influences , those working principles of grace and obedience which are from him shed abroad upon true beleevers . And this is the semi-conversion and imperfect renovation of many men , whereby they receive from Him onely generall light of truth and common vertues , which make them visibly , and externally branches in Him. But Saint Paul makes mention of a lively , operative , unfained faith , which in true beleevers draweth in the power of Christs death , and the vertue of His resurrection , unto the mortification of sinne , and quickning of Spirit , and bringing forth f●…uite unto God , and this onely is that which is the ground of our life from Him. The Life that I live , I live by the Faith of the Sonne of God. Lastly , this Vnion unto Christ is compared unto Marriage ▪ Psal. 45. Eph. 5. 32 , whereby the Church hath a right and proprietie created to the body , name , goods , table , possessions , purchases of Christ , and doth reciprocally become all His , resigning its will , wayes , desires unto His governement . Now for the discovery of this we may consider either the essentials , or the consequents of marriage . The former hath for the genu●… the most generall requisite , consent : and that must have these differencies and restrictions . First , it must bee a a mutuall consent : for though Christ declare His good will , when He knocketh at our doores , and beseecheth us in the ministry of His Word ; yet if we keepe our distance , reject His tokens of Love and Favour , and stop our eares to His invitations , there is then no covenant made ; this is but a wooing , and no marriage . Secondly , it must bee a * present consent , and in words de pr●…senti , or else it is onely a Promise , but no Contract . Many men , like Balaam would faine die the death of the righteous , but live their owne lives ; would faine belong to Christ at the last , and have nothing to doe with Him ever before ; would have Him out of neede , but not at all out of love ; and therefo●… for the present they put Him off : Many other suiters they have whom they cannot deferre , or denie ; till at last peradventure Hee grow jealous and wearie , departs from them , and turnes unto those who will esteeme Him worthy of more acceptation . a Seeing you put the Word from you , faith the Apostle , and judge your selves unworthy of Eternall Life , Lo wee turne unto the Gentiles . Thirdly , it must be free and unconstrained ; for compulsion makes it a ravishment , and not a marriage . They b who must be but one Bodie , ought first to agree in the same free and willing resolution . Many men when God c slayes them , will enquire earely after Him ; when Hee puts them upon a racke will give a forced consent to serve Him ; when Hee d sends His Lions amongst them , will send for His Priests to instruct them how to worship Him ; but this is onely to flatter with their lippes , that they may escape the present paine ; ( like the howling devotion of some desperate Mariner in a storme ) not at all out of cordiall and sinceere affection ; wicked men deale no better with God , then the froggs in the fable with the blocke which was throwne in to be their king . When He makes a noyse , and disturbes their peace ; when He falls heavie upon them , they are sore affrighted , and seeme to reverence His Power : but if He suffer their streame to bee calme about them , and stir not up His wrath , they securely dance about Him , and re-assume their wonted loosenesse . Fourthly , it must be c without errour , for hee that erres ; cannot consent . If a woman take her selfe upon some absence of her husband to be now free from him , and conceive him dead , and thereupon marry againe ; if it appeare that the former husband is yet living , there was a mistake and error in the person , and so a nullity in the contract . So if a man mistake himselfe , judge himselfe free from his former tie unto sinne and the Law , and yet live in obedience to his lusts still , and is not cleansed from ●…is filthinesse , he cannot give any full consent to Christ , who ●…ill have a chaste spouse , without adulterers , or corrivals . Lastly , It must g be an universall and perpetuall consent , for all time , and in all states and conditions . This is a great difference betweene a wife , and a strumpet : A wife takes her husband upon all tearmes ; his burdens , as well as his goods ; his troubles , as well as his pleasures : whereas a strumpet is onely for hire and lust ; when the purse is emptied , or the body wasted , the love is at an end . So here , He that will have Christ , must have Him All ; ( for Christ is not divided ) must entertaine Him to all purposes , must follow the Lambe wheresoever He goeth , must leave Father , Mother , Wife , Children , his owne life for Christ ; must take as well His Yoake , as His Crowne ; as well His Sufferings , as His Salvation ; as well His Grace , as His Mercie ; as well His Spirit to leade , as His Blood to redeeme . He that will be his owne Master to doe the workes of his owne will , must , if hee can , bee his owne Saviour too , to deliver his soule from the wrath to come . The consequents and intendments of marriage are two , Convictus & Proles . First mutuall societie ; Christ and a Christian must live together , have intimate , and deare acquaintance with each other ; the spirit of a Christian must solace it selfe in the armes and embracements , in the riches and lovelinesse of Christ ; in his absence and removes long after Him ; in His presence and returnes delight in Him , and entertaine Him with such pure affections , and Heavenly desires , as may make him take pleasure in His Beautie . Secondly , there must be a fruitfulnesse in us , we must bring forth unto God. Christ will not have a barren Spouse : every one that loveth Him , keepeth His Commandements . Now then in one word to unfold the more distinct qualitie of this our union to Christ , wee may consider a h threefold unitie . Of Persons in one nature ; of natures in one Person ; of natures and Persons in one qualitie . In the first is one God. In the second , is one Christ. In the third , is one Church . Our union unto Christ is the last of these , whereby Hee and we are all spiritually united to the making up of one mysticall Body . The i formall reason or bond of this union is the Spirit of Christ , by which as by immortall and abiding seede we are begotten a new unto Christ. For He being the second Adam , we are spiritually in Him , and from Him , as we are naturally , or corruptly , in and from Adam . k As Adam was the fountaine of all that are naturally generated , and by that meanes transmitted condemnation to all chat are One with Him : so Christ is the Head of all that are Spiritually borne againe , and by that meanes transmitteth grace & righteousnes to al that are one with him . From this Vnion of the faithfull unto Christ doth immediately arise a Communion with Him in all such good things as he is pleased to Communicate . I will but touch them , it having been the subject of this discours hitherto . First , we have a Communion with Him in His merits , l which are as fully imputed unto us for Iustification , as if His sufferings had beene by us endured , or the debt by us satisfied . As wee finde in the body medicines often apylyed unto sound parts , not with relation to themselves , but to cure others which are unsound ; In a distillation of ●…hewmes on the eyes , we cuppe and scarifie the necke which was unaffected , to draw backe the humor from the part distempered : even so Christ the glorious and innocent Head of a miserable and leprous bodie suffered Himselfe to be wounded and crucified ; to wrestle with the wrath of His Father ; to bee One with a wretched people in the condition of their infirmities , as He was with His Father in the unitie of divine holinesse ; that so by his infirmitie beirg joyn'd unto us , the Communion of His puritie might joyne us unto God againe . a He alone without any demerit of His suffered our punishment , that we without any merit of ours might obtaine His Grace . b The paines of Christs wounds were His , but the profit ours ; the holes in His hands and side were His , but the balme which issued out was ours ; the thornes were His , but the Crowne was ours : in one word , the price which He paid was His , but the Inheritance which Hee purchased was ours . All the ignominie and agonie of His Crosse was infinitely unbeseeming so honourable a Person as Christ , if it had not beene necessary for so vile a sinner as man. Secondly , we have Communion with Him in His Life and Graces by habituall and reall infusion and inhabitation of His Spirit unto Sanctification . For we are c Sanctified in Him , and d except we abide in Him , we cannot bring forth fruite . Christ comes not onely with a passion , but with an unction to consecrate us to Himselfe : except thou be a partaker as well of this , as of that , bee as willing to be rull'd , as redeemed by Christ ; In Him indeed thou art , but it is as a withered branch in a fruitefull vine ; while thou art in Him , it is to thy shame , that thou shouldest bee dead , where there is such aboundance of Life ; and the time will come that thou shalt bee cut off from Him : Every branch in me that beareth not fruite , He taketh away . Lastly , we have Communion with Him in many priviledges and dignities . But here we must distinguish of the priviledges of Christ : some , are personall and incommunicable ; others , generall and communicable . Of the former sort are all such as belong unto Him either in regard of His Divine Person , as to be the everlasting Sonne , the word and wisedome of His Father , the expresse Image of His Person , and brightnesse of His Glory , the upholder of all things by the Word of His Power , and the like ; or in regard of His Office , as to bee the Redeemer of the Church , the Author and finisher of our Faith , the Prince of our Salvation , the propitiation for the sinnes of the world , the second Adam , the Mediator betweene God and Man , in which things He is alone , and there is none with Him. Other priviledges there are which are communicable , all which may bee compriz'd under this generall of being fellow members with Him in the most glorious Bodie and societie of Creatures in the world . The particulars I touch'd before . First , we have communion in some sort with Him in His Holy unction , where by we are consecrated to be e Kings and Priests , to subdue our corruptions , to conquer spirituall wickednesse , to offer up the sacrifices of prayer , prayses , almes and Holy services ; for we are by Him a f royall priesthood . Secondly we have Communion in His victories ; wee are g more then conquerors through Him , because in the midst of the enemies insultations , and our owne distresses , the victorie is still ours . The enemie may kill us , but not overcome us , because our death is victorious . As Christ h triumphed upon the Crosse , and had His governement on His shoulders : so we i rejoyce in afflictions , glory in tribulations , and in all of them , in a confluence and conspiracie of them all , wee are more then conquerors . Thirdly , wee haue Communion with Christ in His k Sonship , from whence it comes to passe that Christ and His Church doe interchangeably take one anothers names : Sometimes Hee is not ashamed to call Himselfe Iacob and Israel . l This is the generation of them that seeke thy face O Iacob , and m Thou art my servant O Israel in whom I will bee glorified , saith the Lord speaking unto Christ : n yea Hee giveth to the Church His owne Name . o As there are many members , and yet but one body ; so is Christ : p that is , so is the Church of Christ. And q what manner of love is this , saith the Apostle , that we should be called the Sons of God ? From hence it comes that wee have fellowship with the Father , accesse and approach with confidence for all needfull supplyes , assurance of His care in all extremities , interest in the inheritance which Hee reserveth for His Children , confidence to be spared in all our failings , and to be accepted in all our sincere and willing services ; secret debates , spirituall conferences of the heart with God , He speaking unto our spirits by His Spirit in the Word , and wee by the same spirit speaking unto Him in prayers , complaints , supplycations , thankesgivings , covenants , resolutions : r Hee kissing us with kisses of Love and comfort , and wae kissing Him againe with s kisses of reverence and worship . We see then , to conclude all , what an absolute necessity lyes upon us of having Christ , because with Him we have t All things , and u can doe all things : without Him wee are x poore and y can doe nothing . And the more necessary the dutie , the more sinfull the neglect : especially considering that Christ with-holds not Himselfe , but is ready to meete , to prevent , to attend every heart that in truth desires Him. If a man have a serious , simple , sincere will , to come wholy to Christ , not to be held back from him by His dearest and closest corruptions ▪ by the sweetest pleasures , or strongest temptations , which can allure or assault him , he may draw neere unto Him with boldnesse , and assurance of acceptation : he hath a call , Christ z inviteth , yea a intreateth him , and therefore he may come : he hath a b command , Christ requireth it of him , and therefore he must come . And now when we have Christ , how carefull should we be to keepe Him ; how tender and watchfull over all our behaviours towards Him , lest Hee be grieved and depart againe . The Spirit of the Lord is a c delicate spirit , most sensible of those injuries which his friends doe him . Let us therefore take heede of violating , afflicting , discouraging , grieving this Spirit ( which is the bond of all our union and interest with Christ ) in any of those his sacred breathings and operations upon the Soule . But when He teacheth , let us submit and obey , receive the beleefe and the love of His Truth : when He promiseth , let us neither distrust nor despise , but embrace as true , and admire as pretious , all the offers which He makes to us : when Hee contends with our lusts in His Word and secret suggestions , let him not alwayes strive , but let us give up our fleshly affections to bee crucified by Him : when Hee woes and invites us , when Hee offers to lead and to draw us , let us not stop the eare , or pull away the shoulder , or draw backward like froward children , or cast cold water in the face of Grace , by thwarting the motions , and rebelling against the dictates thereof , but let us yeeld our selves unto Him , captivate all our lusts , and consecrate all our powers , and submit all our desires to His rule and government ; and then when Hee hath beene a Spirit of union , to incorporate us into Christs Body ; and a Spirit of unction , to sanctifie us with His Grace , Hee will undoubtedly bee a Spirit of comfort and assurance , to seale us unto the day of our full redemption . THE LIFE OF CHRIST . PHILIP . 3. 10. That I may know Him , and the Power of His Resurrection , and the fellowship of His sufferings . THe purpose of the Apostle in this place is to arme the church of the Philippians against those false Iudaizing Teachers that Confounded Christ and Moses , Circumcision and the Gospell together . This he doth by Arguments Personall from men , and by arguments reall from the matter it selfe . Arguments Personall are first from the disposition , quality , End of those false teachers , whom he describes ver . 3. They are evill trees , and therefore no great heed to be given to the fruits they beare , to the doctrines they obtrude . They are Dogs , uncleane beasts , that barke onely for their bellies , and doe not onely barke , but watch their times to bite too . They are Euill workers ; though they come like fellow workers with Christ , pretending much strictnes in the edification of the Church , yet indeed their businesse is only to pull downe and to pervert . They are the Concision , where the Apostle by an I●…onicall paranomasia shewes the end of their doctrines , They preach indeed Circumcision , but their businesse is schisme and Concision ; In the Law it was Circumcision , Gods ordinance , but now being by Christ abolished it is nothing at all but a bare Concision or cutting of the flesh , and will in the Event prove a rent and schisme in the Church . The Second personall Argument is taken from the Apostles owne condition , who neither by nature nor Education was an enemie to legall Ceremonies , who in all points had as great reason to vindicate the Law , and to boast in fleshly priuiledges as any of those False Teachers . ver . 4. He was by nature an Israelite of the whole bloud as well as they ; by Education , of the strictest sect of all , a pharise ; by custome and practice a persecutor of the Church , under that very name because the law he had been bred under was engdanger'd by that new way ; and in his course of life altogether unblameable in regard of legall Obedience and observations : and lastly in his opinions touching them , he counted them gainfull things , and rested upon them for his salvation , till the Lord opened his eyes , to see the light of the Glorious Gospell of God in the face of Iesus Christ. The arguments from the matter are first from the Substance of which Circumcision was the shadow . Wee are the Circumcision , who worship God in the spirit , and reioyce in Christ Iesus , &c. Vers. 3. They boast in the flesh , they have a Concision , but we are the Circumcision , because we have the fruite and Truth of Circumcision , the spirituall worship of God , which is opposite to externall Ceremonies . Ioh. 4. 23. Secondly from the plenitude and all sufficiencie of Christ , which stands not in neede of any legall accession to peece it out , and this the Apostle shewes by his owne practise and experience . What things were 〈◊〉 to me those I counted losse for Christ , because they were things that kept him from Christ before , and he repeats the same words Confidently againe , that he might not to be thought to have spoken them unaduisedly or in a heate , yea doubtles and I count all things but losse for the Excellency of the knowledge of Christ Iesus my Lord , for whom I have suffered the losse of all things , As a merchant in a tempest is contented to Suffer the losse of all his goods to redeeme his life , or rather as a man will be content to part with all his owne beggerly furniture for a Iewell of greate value , Math. 13. 44. Onely here wee are to note that the Apostle did not suffer the losse of them quoad Substantiam , in regard of the Substance of the duties , but quoad qualitatem et officium Iustificandi , in regard of that dependance , and Expectation of happines which he had from them before . Neither did he onely Suffer the losse of them ( as a man may doe of things which are excellent in themselves and use , as a merchant throwes his wares out of the ship , when yet he dearly loves the , and delights in thē ) but he shews what estimation he had of them , I count them dung , that I may win Christ , I Count them then filthy carrion : so the word signifies ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , garbage and filth that is thrown out to dogs , things which dogs ( such as he describes these false teachers to be ) may delight in ; but the spirit of God in a sincere hart cannot relish nor sauor in comparison of Christ. And may be found in him , when I shall appeare before the face of God , or may finde in him All that I loose for him , that is a most plentifull recompence for any legall commodities which I part from for his sake , not Having mine owne righteousnesse , &c. Here the Apostle distinguisheth of a twofold Righteousnesse ; Legall , which is a mans owne , because a man must come by it by working himselfe , Rom. 10. 5. And Evangelicall , which is not a mans owne , but the righteousnes of God Rom. 3. 21. 22. Freely given to us by grace through Christ. That I may know Him , &c. That I may have the Experience of his Grace and mercy in Iustifying me frely by faith through the vertue of his suffrings and resurrection . Here then we have these two things set down , first , the Pretiousnesse , secondly the nature of Saving Faith. The Pretiousnesse is in the whole scope of the place , for the words are a comparative speech , where faith is preferd before all legall or morall performances . The nature is open'd by the Act of it Knowledge , and the Obiect , the vertue of Christs Resurrection , and the fellowship of his Sufferings . Touching the former of these two , the scope of the Apostle in this place is to shew , that faith is the most pretious and excellent gift of God to a Christian man. So it is Expresly called by Saint Peter , a pretious faith . 2. Pet. 1. 1. For understanding of which point mee must note that faith may be Consider'd in a double respect . Either as it is a Qualitie inherent in the Soule , or as an Instrument whereby the Soule apprehendeth some other thing . Now in the same thing there is much difference betwene it selfe as a Qualitie , and as an Instrument . Heate as a Qualitie , can only produce the like quality againe , but as an Instrument of the Sunne it can produce life and sense , things of more excellency then the Quality it selfe . Faith as a Quality is noe better then other graces of the spirit , but as an Instrument so it hath a Quickning quality which noe other Grace hath . The iust shall live by Faith. Heb. 10. 38. This pretiousnesse of Faith is seene chiefely in two respects . First , in regard of the Obiects , and secondly , in regard of the Offices of it . First Faith hath the most pretitious and excellent object of any other , Christ and his Truth , and promises . Herein , saith the Apostle , God commended His Love , in that when we were sinners Christ died , Rom. 5. 8. This was the soveraigne and most excellent love token and testification of divine favor that ever was sent from Heaven to men . God so loved the world , so superlatively , so beyond all measure or apprehension , that He gave His Sonne , Ioh. 3 16. There is such a compasse of all dimensions in Gods love manifested through Christ , such a heigth and length , and breadth , and depth , as makes it exceede all knowledge , Eph. 3. 18 , 19. It is exceeding & unsearchable riches . In one word that which faith lookes upon in Christ is the price , the purchase , and the promises which we have by Him. The price which made satisfaction unto God ; the purchase which procured Salvation for us ; and the promises which comfort and secure us in the certaintie of both ; and all these are pretious things , The blood of Christ , pretious blood : 1. Pet. 1. 18. The promises of Christ , pretious promises : 2. Pet. 1. 4. And the purchase of Christ , a very exceeding and aboundant weight of Glorie . 2. Cor. 4. 17. But it may be objected , Have not other Graces the same object as well as Faith ? Doe we not love Christ , and feare Him , and hope in Him , and desire Him , as well as Beleeve in Him ? True indeede , but heerein is the excellencie of Faith , that it is the first grace which lookes towards Christ. Now the Scripture useth to commend things by their order & precedencie . As the women are commended for comming first to the Sepulcher ; the messenger which brings the first tidings of good things is ever most welcome ; the servant who is neerest his masters person is esteemed the best man in that order : so Faith being the first grace that brings tidings of Salvation , the neerest Grace to Christs Person , is therefore the most excellent in regard of the obiect . Secondly , Faith is the most pretious Grace in regard of the offices of it . Though in its inherent and habituall qualification it be no more noble then other graces , yer in the offices which it executeth , it is farre more excellent then any . Two pieces of parchment and waxe are in themselves of little or no difference in value , but in their offices which they beare as instruments or patents one may as farre exceede the other as a mans life exceedes his lands ; for one may bee a pardon of life , the other a lease of a Cottage . One man in a Citie may in his personall estate be much inferiour to another , yet as an Officer in the Citie hee may have a great precedence and distance above him . Compare a piece of gold with a seale of silver or brasse , and it may have farre more worth in it selfe ; yet the seale hath an Office or Relative power to ratifie covenants of far more worth then the piece of gold : so is it betweene Faith and other Graces ; Consider Faith in its inherent properties , so it is not more noble then the rest : but consider it as an instrument , by God appointed for the most noble offices , so is it the most superlative and excellent grace . These offices which are to it peculiar , I take it , are principally these three . The first to unite to Christ , and give possession of Him. The Apostle prayes for the Ephesians , that Christ may dwell in their hearts by Faith. Eph ▪ 3. 17. Wealth in the Mine doth no good at all till it be sever'd and appropriated to persons and uses : Water in the Fountaine is of no service unto me , till it be conveyed thence to mine owne Cisterne ; the light of the Sunne brings no comfort to him who hath no eyes to injoy it : So though Christ be a Mine full of excellent and unsearchable riches , a Fountaine full of comforts and refreshments , a Sunne of righteousnesse , a Captaine and Prince of Life and Salvation , yet till Hee is made ours , till there bee some bond and communion betweene Him and us , we remaine as poore and miserable as if this Fountaine had never beene opened , no●… this Mine discovered . Now this Vnion to and Communion with Christ is on our part the worke of Faith , which is as it were the spirituall joynt and ligament by which Christ and a Christian are coupled . In one place wee are said to live by Christ , Because I live , saith he , you shall live also . Ioh. 14. 19. In another , by Faith , The Iust shall live by Faith. Heb. 10. 38. How by both ? By Christ , as the Fountaine ; By Faith , as the pipe conveying water to us from the fountaine ; By Christ , as the Foundation ; By Faith , as the Cement knitting us to the foundation ; By Christ , as the Treasure ; By Faith , as the clue which directs ; as the Keye which opens , and let us in to that Treasure . This the Apostle explaines in the former place , where he shewes by what meanes Faith makes us liue , namely by giving us an enterance and approach to Christ ; for he opposeth Faith to drawing backe , vers . 19. 30. Noting that the proper worke of Faith , is to carry us unto Christ , as our Saviour Himselfe expoundeth beleeving in Him , by comming unto Him , Ioh. 6. 64. 65. Therefore the Apostle puts both together , not I , but Christ liveth in mee , and the life which I live , I live by the Faith of the Sonne of God. Gal. 2. 20. Faith is compared to eating and drinking , Ioh. 6. and we know there is no sense requires such an intimate and secret union to its object as that of tasting , no sense that is the instrument of so neere a union as that . So then as the motion of the mouth in eating is not in the nature of a motion any whit more excellent then the motion of the eye or foote , or of it selfe in speaking ; yet in the instrumentall office of life and nourishment it is farre more necessarie : So though Faith in the substance of it as it is an inherent qualitie hath no singular excellencie above other graces ; yet as it is an instrument of conveying Christ our spirituall Bread unto our soules , and so of assimilating and incorporating us into Him , which no other Grace can doe , no more then the motion of the eye or foote can nourish the body ; so it is the most pretious and usefull of all others . It may be objected , doe not other graces joyne a man unto Christ , as well as Faith ? Vnion is the proper effect of Love ; therefore wee are one with Christ as well by loving Him , as by beleeving in Him. To this I answere , that Love makes onely a morall union in affections , but Faith makes a mysticall union , a more close and intimate fellowship in nature betweene us and Christ. Besides , Faith is the immediate tie betweene Christ and a Christian , but love a secondary union following upon , and grounded on the former . By nature we are all enemies to Christ and His Kingdome , of the Iewes minde , wee will not have this man to raigne over us : therefore till by Faith wee are throughly perswaded of Christs Love to us , we can never repay Love to Him againe . Herein is Love , saith the Apostle , not that wee loved God , but that Hee loved us , and sent His Sonne . 1. Ioh. 4 10. Now betweene Gods Love and ours comes Faith to make us One with Christ ▪ we have knowne and beleeved the Love that God hath to us . ver . 16. And hence it followes that because by Faith as Hee is so are wee in this world , therefore Our love to Him is made perfect , and so wee love Him because Hee first loved us , vers . 19. So that we see the union we have with Christ by Love presupposeth the Vnitie wee have in Him by Faith ; so Faith still hath the preeminence . The second office wherein consists the excellencie of Faith is a consequent of the former , namely to justifie a man : for there is no man righteous in the sight of God any further then he is taken into the unitie of Christ , and into the fellowship of His Merits . God is alone well pleased in Christ , and till a man be a member of His Bodie , a part of His fulnesse , hee cannot appeare in Gods presence . This was the reason why Christ would have none of His bones broken , or taken of from the Communion of His naturall body , Ioh. 19. 36. to note the indissoluble union which was to bee betweene Him and His mysticall Members . So that now as in a naturall bodie the member is certainely fast to the whole so long as the bones are firme and sound : so in the mysticall , where the body is , there must every member be too , because the bones must not be broken asunder . If then Christ goe to Heaven , if Hee stand unblameable before Gods justice , we al shal in him appeare so too ; because his bones cannot be broken . That which thus puts us into the Vnitie of Christ , must needs Iustifie our persons , and set us right in the presence of God : and this is our Faith. The Apostle gives two excellent reasons why our Iustification should be of Faith rather then of any other grace . The first on Gods part , that it might bee of Grace : The second on the part of the promise , that the promise might be sure to all the seede . Rom. 4. 16. First , Iustification that is by Faith is of meere Grace and favour , no way of worke or merit . For the Act whereby Faith Iustifies , is an act of humility , and selfe-dereliction , a holy despaire of any thing in our selves , and a going to Christ , a receiving , a looking towards Him and His Al-sufficiencie ; so that as Marie said of her selfe , so we may say of Faith ; The Lord hath respect unto the lowlynes of his grace , which is so farre from looking inward for matter of Iustification , that it selfe as it is a worke of the heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , doth not justifie , but onely as it is an apprehension or taking hold of Christ. For as the hand in the very receiving of a thing must needs first make it selfe emptie ( If it bee full before , it must let all that goe ere it can take hold on any other thing : ) So Faith being a receiving of Christ , Ioh. 1. 12. must needes suppose an emptinesse in the soule before . Faith hath two properties ( as a Hand ) To worke and to receive ; when Faith purifies the heart , supports the droaping spirits , worketh by love , carries a man through afflictions and the like , these are the workes of Faith : when Faith Accepts of righteousnesse in Christ , and receives Him as the gift of His Fathers Love , when it embraceth the promises a farre of , Heb. 11. 13. and layes hold on Eternall Life , 1. Tim. 6. 12. This is the receiving act of Faith. Now Faith justifies not by working ( lest the effect should not bee wholly of Grace , but partly of Grace , and partly of worke , Ephesians , 2. 8 , 9. ) but by bare receiving , and accepting or yeelding consent to that righteousnesse , which in regard of working was the righteousnesse of Christ , Rom. 5. 18. and in regard of disposing , imputing , appropriating unto us , was the righteousnesse of God , Rom. 3. 21. 1. Cor. 1 , 30. Phil , 3. 9. To make the point of Iustification by the receiving and not the working of Faith plaine , let us consider it by a familiar similitude . Suppose a Chirurgian should perfectly cure the hand of a poore man from some desperate wound which utterly disabled him for any worke : when he hath so done , should at one time freely bestow some good almes upon the man , to the receiving whereof he was enabled by the former cure ; and at another time should set the man about some worke , unto the which likewise the former cure had enabled him ; and the worke being done , should give him a reward proportionable to his labour : I demaund which of these two gifts are arguments of greater grace in the man , either the recompensing of that labour which was wrought by the strength hee restored , or the free bestowing of an equall gift , unto the receiving whereof likewise he himselfe gave abilitie ? Any man will easily answere that the gift was a worke of more free grace then the reward , though unto both way was made by His owne mercifull cure ; for all the mercy which was shewed in the cure was not able to nullifie the intrinsecall proportion which afterwards did arise betweene the worke and the reward . Now this is the plaine difference betweene our doctrine and the doctrine of our adversaries in the point of Iustification . They say we are justified by Grace , and yet by workes , because grace enables us to worke : we say we are justified freely , not by the workes of grace , but by the grace which bestowes our Iustification , and therewith our strength of working unto us . For surely Gods free grace is more magnified in giving us undeservedly both righteousnesse and workes ; then in giving us workes to deserve our righteousnesse . Secondly , Iustification by Faith doth make the promise sure to all the seede . If unto a begger should bee proposed some excellent benefit upon condition to performe some acceptable and perfect service unto the personne that offers it ; whom yet it would bee impossible to please by working , without some exact abilitie for the dutie required ; the man might easily doubt of the certaintie of the benefit , because his performance of the condition requir'd is uncertaine : but if the same benefit should bee proposed upon no other act on his part requir'd , then onely the acknowledgement of his owne want , and the willing acceptance of the thing offered , a man could not bee unsure of it : So if the Lord should propose righteousnesse o●… salvation to a man upon condition of his morall obedience , mans corruptions are so many , and his abilities so weake , his enemies so potent , and his heart so treacherous to comply with them , that the promise cannot bee made sure to him upon the concurrence of his owne workes . But when there is nothing required of a man but to cleave to Christ , nothing but to relinquish his owne endeavours , and to accept the helpe of a sure Saviour , and to rely upon the sure mercies of David , this must needes make our righteousnesse and salvation to be as certaine as is the value of the merits , or fidelitie of the promise , on which we rely . If there bee nothing requisite to the firmenesse and consistencie of a house , but onely to be put upon the foundation , then the house must needs be as sure as the foundation ; if there bee nothing requisite to the safenesse of a mans money or writings , but to put them in a closet or boxe , the things must needes be as safe as the place into which they are put : so since nothing else is required to make our salvation sure but onely to rest upon Christ , who is a safe foundation to his Church , Math. 16. 18. and a certaine Treasure , Col. 3. 3. Faith which alone puts us into him , doth therewithall make our Salvation sure unto us . Behold I lay in Sion a chiefe corner stone , elect and pretious , ( there is both our foundation and our Treasure ) now the safety which Faith brings from hence is this , He that beleeveth shall not be confounded , or put to shame ; in the Prophet it is , shall not make hast , 1. Pet. 2. 6. both words expresse safetie . For a man to rely upon another for any good thing , and at last to faile in his expectation , this must needes shame him in the disappointment of his hopes ; but when the hopes of a man are grounded upon the unsearchable riches , and the unfaileable promise , and the immutable truth , power , and goodnesse of God ; impossible it is that the faith of such a man should shame or deceive him . When a man is secure and certaine of any good thing , he is contented to waite the season of it ; David by Gods promise , and unction was certaine of the kingdome , and therefore he would not take away the life of Saul when it was in his power , but waited till the time of his death by God appointed should come , 1. Sam. 26. 9 , 10 , 11. but when a man is unconsident of a thing , hee is ready to snatch at every probabilitie , to make use of every occasion that happens to further his desires . If I should see two men going towards the Court in competition for some office or preferment , and should observe the one to ride night and day in full speede , to deny himselfe the comforts of the way , and to expresse much impatiencie and indignation at every stoppage that met him ; the other to take time and leisure , to rely upon the former promises of the prince , or the prevalencie of some honourable friends , and to laugh at the gredinesse of his competitor , I should easily conclude that the hopes of that man were greater , whose hast as lesse : for when a man hath a thing already in promise , and that from the hands of a man of whose power and fidelitie he hath infallible assurance , he is not over vehement for performance , but willingly attends the times and good pleasure of his friend . Now this is the businesse of faith to give a being to the things we hope for , and though in themselves they bee a farre of , and out of sight , yet to make them subsistent and at hand in the promise , even within the reach and embracement of Faith , Heb. 11. 1 , 13. So that Faith doth therefore keep a man from greedinesse and precipitancie in his pursuite , and from confusion and shame in his hopes of good , because it sees them as safe , & certain in the power and promises of Christ , as if they were already made good unto him . So then to conclude this point , Faith being the onely Grace wherein is magnified the fulnesse and freenesse of Gods favour , and wherein is secured his promise to all the seede ; It must needes bee the fittest grace for a mercifull Iustification . The third office of Faith , is having put us into Christ , and Iustified us by him , to give us together with Him all other things , which is the conviction that the Apostle makes , Rom. 8. 32. If Hee have given us Christ , how shall He not with Him freely also giue us all things ? These All Things , are of two sorts . First , All graces : Secondly , All secular good things . Saint Peter puts them together , and shewes how they runne from Christ to us , through Faith as the pipe ; His divine Power hath given unto us all things that pertaine to Life and Godlynesse , and that through the knowledge ( that is , the Faith ) of him that hath called us to glorie and vertue . 2. Pet. 1. 3. First all Graces : Faith is the first Grace in a Christian Soule , and the spring of the rest . This is the maine businesse of that excellent chapter , Heb. 11. to shew how Faith was the master wheele in the lives and actions of those holy men whose renowne is there upon record . The Apostle tels us that Faith worketh by Love , Gal. 5. 6. where by Love we may understand either generally the universall habit of all other operative graces , and then the sense is , that Faith doth as it were actuate and animate all other habits of grace , and apply them to their severall workes : Or rather particularly , that Love of God which is shed abroad in our hearts by the Holy Ghost ; and then the method and meaning of the place is this . First , Faith shewes us the great Love of God in Christ , The life that I live , saith the Apostle , I live by the Faith of the Sonne of God , who loved me , and gave Himselfe for me . Gal. 2. 20. where we see the principall discovery that Faith makes in Christ , and that it fixeth upon is His love to us ; and this is a most soveraigne and superlative love : Herein saith the Apostle God commended , God heaped together His Love toward us , in that while wee were yet sinners , Christ died for us . Rom. 5. 8. Secondly , Faith having thus revealed to our hearts the Love of God in Christ , doth kindle in them a reciprocall Love towards Christ againe , working in us the same minde that is in Christ , Phil. 2. 5. and enflaming our spirits to a retribution of Love for Love. We have beleeved the Love that God hath to us , saith the Apostle , and therefore , saith he , we love Him because He loved us first . 1. Ioh. 4. 16 , 19. Thus Faith worketh Love. But now thirdly there is a further power in Faith , for it doth not onely work Love , but it worketh by Love as the text speakes : that is , it maketh use of that Love which it hath thus kindled , as of a goad and incentive to further obedience ; for that Love which we repay unto Christ againe , stirreth us unto an intimate and Heavenly communion with Him , unto an entire and spirituall conformitie unto Him. And the reason is , because it is a conjugall Love , and therefore a fruitefull love , for the end of marriage is fructification . Yee are become dead to the Law , saith the Apostle , by the body of Christ , that yee should be married to another , even to Him who is raised from the dead , and the end of this spirituall marriage is added , That we should bring forth fruite unto God , which is presently after expounded , That wee should serve in newnesse of Spirit , Rom. 7 4 6. If a man Love mee , saith our saviour , he will keepe my Words : and this obedience is the childe of Faith as it is set downe in the same place , yee shall know that I am in my Father , and you in me , and I in you ; and immediately upon this Faith it followes , He that bath my Commandements and keepeth them , hee it is that loveth me : and he that loveth me , shall be loved of my Father , and I will love him , and will manifest my selfe unto Him , Ioh. 14. 20. 21 , 22 , 23. In which place there are these things of excellent observation . First the noble objects that Faith doth contemplate , even the excellencie of Gods Love unto us in Christ. You shall know that I am in my Father ; in His bosome , in His bowels , in His dearest affection : One with Him in mercie , in counsell , in power . That He and I both goe one way ; have both one decree and resolution of Grace and compassion towards sinners : And that you are in mee , your nature in me , your infirmities in me , the punishment of your sinnes upon me , that I am bone of your bone , and flesh of your flesh , that you are in my heart , and in my tenderest affections , that you were crucifi●…a together with me , that you live tog●…ther with 〈◊〉 , that you sit together with mee in Heavenly places ; that ●… died your death , that you rose my resurrection , that I pray your prayers , that you were my righteousnesse , and that I am in you , by my merits to justifie you , by my Grace and Spirit to renew and purifie you , by my Power to keep you , by my wisedome to leade you , by my Communion and Compassion to share with you in all your troubles ; these are the mysteries of the Love of the Father and the Sonne to us . Now this Love kindleth a Love in us againe , and that Love sheweth it selfe in two things . First in having the Commandements of Christ ; that is in accepting of them , in giving audience unto them , in opening our eyes to see , and our hearts to entertaine the wonders of the Law. And secondly in keeping of them , in putting to the strength of our Love ( for Love is as strong as Death ; it will make a man neglectfull of his owne life , to serve and please the person whom he loves ) that so wee may performe the duties which so good a Saviour requires of us . And now as our Love was not the first mover ( we loved Him , because He loved us first ) So neither shall it be the last ; as the Father and the Son did by their first Love provoke ours , so will they by their second Love reward ours . And therefore it sollowes ; He that loveth me shall be loved of my Father , and I will love him . This is not ment of a new Love , but of a further declaration of their former Love , namely in a more close and familiar communion , and Heavenly cohabitation with them ; wee will come unto Him , and make our abode with Him , we will shew Him our face , we will make all our goodnesse to passe before Him , wee will converse and commune with His Spirit , we will Suppe with Him , we will provide Him a feast of fatted things , and of refined wine , wee will open the breasts of consolation , and delight Him with the aboundance of Glory . Excellent to the purpose of the present point is that place of the Apostle , 2. Cor. 5. 14 , 15. The Love of Christ , saith he , constraineth us , that is , either Christs Love to us by Faith apprehended , or our Love to Christ by the apprehension of His Love wrought in us , doth by a kinde of sweete and lovely violence winne , and overrule our hearts ; not to live henceforth unto our selves , but unto Him that died for us and rose againe : and the roote of this strong perswasion is adjoyned , namely because wee thus ●…udge , because we know and beleeve , that if one died for all , then all are dead to the guilt , and to the power of sinne , and ought to live a new life conformable to the resurrection of Christ againe . Therefore in two paralell places the Apostle useth promiscuously Faith and a new Creature . In Christ Iesus neither Circumcision availeth any thing , nor uncircumcision , but * Faith which worketh by Love , neither circumcision nor uncircumcision , but a * new creature . The reason of which promiscuous acceptation the Apostle renders the inseparable union between faith and renovation . * If any man be in Christ , he is a new Creature . Secondly , Faith gives us all good things requisite to our condition . Adam was created Lord of his fellow inferiour Creatures , invested with proprietie to them all . In his fall hee made a forfeiture of every good thing which God gave him : In the second Covenant a reconciliation being procur'd , Faith entitling a man to the Covenant doth likewise re-invest him with the Creatures againe . All things , saith the Apostle , are yours , and hee opens the title and conveyance of them , you are Christs , and Christ is Gods. 1. Cor. 3. 23. So elsewhere hee saith that the living God giveth us all things richly to enjoy , that is , not onely the possession but the use of the things , 1. Tim. 6. 17. where by all things wee may understand , first the libertie and enlargement of Christians , as it stands in opposition to the pedagogie and discipline of Moses Law , which distinguished the Creatures into cleane and uncleane , and so by consequence into usefull and unusefull ; so that now by any immediate tie of conscience we are not prohibited the free enjoyment of any Creature of God. Secondly by all things we understand not all simply , but all requisites ; All that in regard of our state and course are necessary to life and godlinesse . O woman , saith our Saviour , great is thy Faith , Be it unto thee even as thou wilt , Math. 15. 28. This is a large grant to aske what we will and to have promise of obtaining it ; but hee who promiseth to beleevers what they will , doth likewise regulate and confine their wills to desire nothing but with subordination to His Will ; nothing but their owne portion , that which is food convenient for them . The heathen man could say , That man hath as much as hee desires , who desires nothing but what he hath . So we may say of a Christian , hee hath indeede whatsoever hee will , because God gives him a heart to desire nothing but that which is Gods promise and his owne necessitie . Now all these things Faith gives us , first because it gives us the Fountaine , and secondly the Promises of them all . First Faith carries us to the Fountaine , that is , to God. With thee , saith the Prophet David , there is the Fountaine of Life . Psal. 36. 9. And we are of God in Christ Iesus , saith the Apostle , 1. Cor. 1. 30. Now wee know there is a kinde of All-sufficiencie in a Fountaine , what ever water a man wants , hee may have his supply at the Fountaine ; whereas Cisternes and broken pits will bee presently exhausted . Wee may observe in many fountaines that to the eye they seeme to have far lesse water in them for the time , then some greater torrent or winter flood which over●…unnes whole valleyes , and carries away woods and stones before it : yet Iob tell 's us that a Torrent will make men ashamed in summer , when they turne aside for water to refresh them , and can finde none , Iob. 6. 19. 20. But hee that comes to a Fountaine for refreshment shall never be ashamed , because it is living and growing water , and so makes a perpetuall supply . So the Faithfull oftentimes have lesse wealth and aboundance of earthly things then other men : yet notwithstanding they have therewith all the Fountaine , and so by consequence they have more certainty , and more sweetnesse . First more certaintie for Fountaine water is Living water , and so it multiplies ; whereas other men have their water in Cisterns that are broken , full of holes and chinkes to let it out at againe : so the Prophets tels us of some that drudge and labour , but it is in the fire , their worke perisheth as fast as it growes ; and of others that eatne wages , but put it in a bagge with holes , it falles out as fast as it is put in . What are these holes , this fire that melts , and le ts out the estates of wicked men ; they are principally these two . First , the lusts of their owne harts , Te aske and receive not , because yee spend it upon your lusts , saith the Apostle ; and as lust keepes it away , so lust lets it out when wee have it . How many great estates have Wine and women , Hawkes and Hounds , fashions and complements , pride and vaine-glory , humours and projects , quarrels and dissentions , the backe , the belly , the eye , the eare , the tongue , the many inventions of an idle head , the many exorbitancies of a wandring heart , melted away , and reduced to nothing . Every member of the body , every appetite of the soule , so many chinkes to let out an estate . But now the faithfull have their lusts abated , their hearts ordered , the dropsie and intemperancie of their affections removed , and so all the holes at which Gods blessings might soke away are stopped up . Secondly , the cisternes of wicked men are broken , and their bagges full of holes by the secret iudgement and curse of God punishing their sinfull lusts in their sinfull gaine , blasting and withering their fruitlesse estates , as Christ did the barren fig-tree . We see how the Lord threatens to curse the people for their sinnes in their going out and comming in , in their basket and in their store : to breake the staffe of their bread , to take away their cup from their mouth , to take his Wine and his Oyle to himselfe againe , to consume their palaces with fire , to remove their bankers , to discover their treasures , and to seeke out their hidden things , to heare the cry of the beame , and of the stone out of the wall , and to pull them out of their nests , even from among the Starres , with infinite other the like expressions , in which the Lord useth to shew unto us the power and vigilancie of his Iustice in the administration of the World : Wheras the faithfull have the Bread and the Word , the Creatures and the blessings of God together , and so have more certaintie in these things . The Womans Oyle and Meale was not much , yet it encreased , and went along with her occasions , there was a Spring in the Cruse and in the Barrell , it was living Oyle , and living Meale , that grew , and held out in the famine . As a mans occasions are , so the Fountaine supplies him . If he want a Cup , a Bucket , a Cisterne full , there is in the Fountaine answerable to all his wants : so whatever necessitie the Lord brings the faithfull unto , he gives them an eye to see , a heart to rest in , and to expect in the use of honest meanes a supply proportionable to each of them . And as they have more certaintie , so have they more sweetnesse in the waters which they fetch from the Fountaine . Water in pits and cisternes rots , and growes muddy and unfavorie ; so doe the Creatures of God to wicked men . Cares , feares , jealousies , desires , hopes , ends , infinite commixtures and disturbances deprive the Creatures of their native rellish and purenesse . The sweetest wine to an aguish palate tastes of that bitter humour which it there finds . So lusts and curses interweaving themselves with the Creatures in a wicked mans hands , must needs take away the sense of their simple goodnesse , turne their table to a snare , and the things which should have been for their good into an occasion of falling . Whereas the faithfull by the Word and Prayer have the Creature sanctified , seasoned , and perfumed unto their use againe , have the curse of God removed , and their owne lusts corrected , and with-held from mingling with them . Thus faith gives us all things in the Fountaine , more certaine , and more sweet , by stopping the holes which did let them out , and by removing the lusts and curses which did before embitter them . Secondly , Faith gives us all things by giving us the Promises . Godlinesse hath the promises of this life , and that which is to come , 1. Tim. 4. 8. Wicked men haue good things onely by Gods generall providence , which maketh his Sunne to shine as well on them as on the just by a common bounty . But this manner of tenure is liable to many forfeitures , curses , taxations ; many inrodes and devastations , by wolvish and wasting lusts ; and by consequence is not able to settle and secure the heart in the enioyment of them . But now by Faith in the promises the godly have their hold altered , have their estate setled in a better and surer tenure , delivered from those many encumbrances and intanglements vnto the which before they were obnoxious ; so that now a mans heart is secured beyond all doubts or humane feares . A poore man may object ; I am not wise enough to order my affaires , I am disabled by sicknesse and weaknesse to attend my Calling , my charge encreaseth vpon mee , and my probabilities of providing for them waxe smaller then before . But yet Faith is able to answer these and all other the like objections , by proposing the promise . Dost thou live by thine owne strength ? Dost thou prosper by thine owne wisedome and industry , or by the blessing and truth of God in his promises ? and is Gods Truth an Accepter of persons ? Is not his fidelitie as firme towards weake and poore , as towards rich beleevers ? Is there any want or weakenesse , any poverty or deficiency in heaven ? Doe the promises of God stand in need of mans wisedome or strength to bring them to passe ? Can thy encrease of charge or occasions , exhaust the Treasures , or drie vp the Fountaines and truth of God ? If an honourable and wealthy person have occasions to enlarge his retinue , and live at a higher pitch then before , yet because hee hath abundance , he doth not repine at this necessitie . All the faithfull are of the houshold and family of God , who is no whit the poorer in his state and power by maintaining many or few . He gives to all men , & yet he gives liberally , Iam 1. 5. which no rich man in the World is able to do ▪ because as he gives to others , himself decreaseth . But God gives out of a Fountaine , as the Sunne gives light , which whether it shine to one , or to thousands , retaines still equall light in it selfe , neither can the eyes of men exhaust or draw out the light of the Sunne . All the Creatures are mine , saith God , upon a thousand hills . If a thousand hills can beare corne enough , or feed Cattel enough for any poore mans reliefe , he need not doubt or feare ; for God hath still thousands of mountaines , as it were so many granaries or store-houses , in his truth and promises , for the faithfull in any straits to have recourse unto . And thus faith gives us all things by entituling us to the Promises . Against all this which hath been spoken touching the excellency of Faith , may be objected that determination of the Apostle ; Now abideth Faith , Hope , and Charitie , these three ; but the greatest of these is Charitie , 1. Cor. 13. 13. By which comparison this point touching the precedency of faith seemes to be impaired . To which I answer ; That the Apostle speakes of a greatnesse extensivè , in regard of duration , Charitie being an everlasting Grace , but faith pertaining onely to this life , as being requisite to the present qualitie and states of the Church : ( for faith and fruition are oppos'd , 2. Cor. 5. 7. Faith looketh upon things in their promises , fruition in their reall existence ) but now consider faith as an instrument to lay hold on Christ , and the precious promises of life and grace in him , and consider it as a Roote , a living principle to put the heart in worke , to purifie the conscience , to enflame the heart to spirituall obedience , and a retribution of holy love to God for all his love to us in his Sonne ; and thus Faith exceeds Charitie as the motion of the mouth in eating , which is an act that tends immediately to life , doth the motion of the mouth in speaking , which tendeth not to an end so important , nor absolutely necessary . Another objection may be this . Other Graces make a man like Christ , which Faith cannot do , because Christ could not beleeve unto justification , or life , having the Fountaine of both aboundantly in himselfe , whereas the proper and primitive worke of Faith is to carry a man out of himselfe , and to make him see all his sufficiency in another . To which I answer two wayes . First , Christ had faith , though not to such purposes as wee : Faith in the common nature of it , as it imports assent to all divine truth , and adherence , or reliance of the soule to the benefit and goodnesse which the same brings with it ( for ratio veritatis and ratio commodi are the two objects of a right faith , or rather severall qualifications of the same object ) thus it is a Legall thing , comming under the compasse of those duties of the Law , unto which Christ made himselfe subject . But faith as a Condition , an Officer , an Instrument of justification , so it could not stand with Christ , who was not to be righteous by beleeving , but to bee himselfe the righteousnesse of those that beleeve . But in other respects when the Apostle saith , hee was heard in that which he feared , when hee saith himselfe , My God , my God ; it is manifest , that though he had not faith for righteousnesse , yet he had it for deliverance , that though he were not saved by beleeving , yet hee was obedient in beleeving . Secondly , it is more to be one with Christ , then to be like him ; more to bee a part of him , then a picture : now faith makes a unitie with Christ , other graces onely a resemblance ; faith makes a man a member , others onely a follower of him ; and so in that respect still Faith hath the prehemiuence . Now then from the great necessitie and pretiousnesse of this duty we may first inferre the greatnesse of their sin , who neglect it , who live with no sense of the want , and little sorrow for the weaknesse of it , to lie , sweare , revell , cozen , to live in the practice of any notorious outrage , and morall enormitie , many men esteeme hainous and vnworthie ; But to live in infidelitie , without the knowledge or fellowship of Christ , in an utter unacquaintance with their owne unworthinesse , and unexperience of their everlasting insufficiencies to compasse or contrive their owne saluation , are things seldome or never seriouslie thought on by them . And yet infidelity is indeed the edge , and sting of all other sinnes , that which bindes them and their guilt everlastingly upon the soule , and locketh them like shackles to the conscience , which otherwise by the helpe of Christ might easily shake them of . He that beleeveth , saith Christ , is not condemned , he that beleeveth not is condemned already , and the wrath of God abideth on him . There is a displeasure which is but for a moment , a wrath which doth only sing , and blow vpon the soule , and then away ; such the faithfull themselues after some bold adventure into the waies of sinne , may haue experience of . And there is a wrath which is constant , permanent , intimately and euerlastinglie adherent vnto the Soule , which will seize onely vpon vnbeleeuers . The spirit shall convince the World of Sinne because they beleeve not , saith Christ. Sinne there stands in opposition to righteousnesse , and Iudgement , or holinesse ; so that the meaning is , The spirit shall convince men that they are unrighteous and unholie men , held under by the guilt , condemnation , and power of sinne ; shut vp in fast chaines unto the wrath and iudgement of the great Day ; unauoidably cast and condemned in the Court of Law , because they fled not by faith unto that office of mercie and reconciliation which the Father hath erected in his beloved Sonne . All sinnes do of themselues deserve damnation , but none doe de facto inferre damnation without infidelitie . This was that great provocation in the Wildernesse which kept the people out of the Land of Promise , and for which God is said to have beene grieved fortie yeeres together . How long will this people provoke mee ? How long will it bee ere they beleeve in me ? they despised the holy Land , they beleeved not his word ; they drew backward , and turned againe in their hearts into Egypt . The Apostle summes vp all their murmurings and provocations , for which they were excluded that type of heauen , in this one word , They entred not in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of their vnbeliefe . If there bee but one onely medicine against a deadly disease , and when that is offered to the sicke person he refuse it , and throw it vnder his feete , the state of that man is infallibly desperate and remedilesse . There is but one name , but one sacrifice , but one blood , by which we can be saved , perfected , and purged for ever , and without which God can have no pleasure in us : how can wee then escape if we neglect so great salvation , and trample under foote the blood of the Covenant ? It is a fruitlesse labour and an endlesse folly for men to use any other courses ( be they in appearance never so specious , probable , rigorous , mortified , Pharisaicall , nay angelicall ) for extricating themselues out of the maze of sinne , or exonerating their consciences of the guilt or power thereof without faith . Though a man could scourge out of his owne bodie rivers of blood , and in a neglect of himselfe could outfast Moses or Elias ; though he could weare out his knees with prayer , and had his eyes nail'd vnto heaven ; though he could build hospitals for all the poore on the earth , and exhaust the Mines of India into almes ; though hee could walke like an Angell of light , and with the glittering of an outward holinesse dazle the eyes of all beholders ; nay ( if it were possible to be conceiv'd ) though he should live for a thousand yeeres in a perfect and perpetuall observation of the whole Law of God , his originall corruption , or any one , though the least digression and deviation from that Law , alone excepted : yet such a man as this could no more appeare before the tribunall of Gods Iustice , then stubble before a consuming fire . It is onely Christ in the bush that can keepe the fire from burning ; It is onely Christ in the heart that can keepe sinne from condemning . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without mee , that is , separated from mee , yee can doe nothing towards the iustification of your persons , or salvation of your soules , or sanctification of your lives or natures . No burden can a man shake off , no obstacle can hee breake through , no temptation can hee overcome without faith ; shake off every thing that presseth downe , and the sinne which hangeth so fast on , and runne with patience ( namely through all oppositions and contradictions , ) the race that is set before you , saith the Apostle . But how shall we do such unfeasible works ? Hee shewes that in the next words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , looking of from our selves unto Iesus the Author and finisher of our faith . When a man lookes inward upon his owne strength , hee may as justly despaire of moving sinne from his soule , as of casting downe Mountaines with one of his fingers : but he who is able to give vs faith , is by that able to make all things possible unto vs. The world tempts with promises , wages , pleasures of sinne , with frownes , threats , and persecutions for righteousnesse : If a man have not faith to see in Christ more pretious promises , more sure mercies , more full rewards , more aboundant and everlasting pleasures : to see in the frownes of God more terror , in the wrath of God more bitternes , in the threats of God more certainty , in the Law of God more curses , then all the world can load him withall ; impossible it is that he should stand under such assaults ; for this is the victory which overcommeth the world , even our faith . Satan dischargeth his fierie darts upon the soule , darts pointed and poysoned with the venome of Serpents , which set the heart on fire from one lust unto another : if a man have not put on Christ , do not make use of the shield of faith , to hold up his heart with the promises of victory , to hold out the triumph of Christ over the powers of death and darkenesse ; to see himselfe under the protection of him who hath already throwne downe the Dragon from Heaven , who hath Satan in a chaine , and the keyes of the bottomlesse Pit in his owne command ; to say unto him , The Lord rebuke thee Satan , even the Lord that hath chosen Ierusalem rebuke thee ; impossible it is to quench any of his temptations , or to stand before the rage and fury of so roaring a Lion. Whom resist , saith S. Peter , stedfast in the faith . Our corruptions set upon us with our own strength , with high imaginations , with strong reasonings , with lustfull dalliances , with treacherous solicitations , with plausible pretences , with violent importunities , with deceitfull promises , with fearefull prejudices , with profound & unsearchable points and traines ; on all sides lust stirs & workes within us like sparkles in a dried leafe , & sets every faculty against it self . The mind tempts it self unto vanity , the understanding tempts it selfe unto error and curiosity ; the will tempts it selfe unto frowardnesse and contuinacie ; the heart tempts it selfe unto hardnesse and security . If a man have not faith , impossible it is either to make any requests to God against himselfe , or to denie the requests of sinne which himselfe maketh . It is faith alone which must purifie the heart , and trust his power and fidelity who is both willing and able to subdue corruptions . In vaine it is to strive , except a man strive lawfully . In a prayer , it is faith which must make us successefull : in the b word , it is faith which must make us profitable : In c obedience , it is faith which must make us cheerefull : in d afflictions ; it is faith which must make vs patient : in e trials , it is faith which must make vs resolute : in f desertions it is faith which must make us comfortable : in g life it is faith which must make vs fruitfull : and in h death , it is faith which must make us victorious . So that as he said of water , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so may I of faith , It is of all things the most soveraigne and pretious , because it is of universall use in the life of man. Therefore the Apostle calleth men without faith i Absurd men , because it is an unreasonable and sottish thing for a workman to be without his chiefe instrument , and that which is universally requisite to euery one of his works . A Husbandman without a plow , or a builder without a rule , a preacher without a bible , a Christian without faith , are things equally absurd and unreasonable . And yet thus unreasonable are men usually . By faith Moses repell'd and fled from the solicitations of his adulterous mistresse ; and have they then faith that run upon temptations of lust , let their hearts wallow in the speculations , and their bodies in the beds of uncleanenesse ? Faith made David looke to God when Shimei reviled him ; and have they faith that dart out othes , stabs , and execrations at once against their enemie and against God ? Faith made Noah when he was warned of God to feare , and Iosiah to tremble at his word ; and have they faith who mocke the messengers , and despise the Word , and misuse the Prophets , and reject the remedies , and sleight the times of their peace and visitation which God gives them ? Faith made Abraham put a sword to the throat of his beloved son , the Sonne of blessing , and the Sonne of promise ; and have they then faith who will not sacrifice a stinking lust , nor part from a prodigious vanitie when God requires it ? O what a world of sweetnes & closenes is there in sin to our nature , when men love a lust , a rag , a fashion , an excrement , better then Abraham did his Sonne Isaak . Faith made Moses suffer rather the reproaches of Christ then the riches of Egypt ; and have they faith , who had rather be without Christ then their profits and pleasures ; who subordinate the blood , the spirit , the will , the waies , the glory of Christ to their earthlie designes and base resolutions ? By faith he feared not the wrath of a King ; and have they faith who feare the breath of fooles , and would faine be religious , if it did not discredit them , and crush their arts of compliance , plausibilitie , and ambition ? Thus euery sinne wilfully committed is back'd and strengthened with infidelity . If men did by faith see him that is invisible , an unapproachable light , and a consuming fire ; see the sword in his left hand to revenge iniquitie , and the Crowne in his right hand to reward holinesse ; looke upon his judgements as present in his power , and upon his glorie as present in his promises ; It could not be that they should goe on in such outrages against him and his Law. Know you not , saith the Apostle , that neither fornicators , nor Idolaters , nor Adulterers , nor effeminate , &c. nor abusers of themselves with mankind , nor theeves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdome of God ? Nothing but faith can unbinde and unlocke the sinnes from the soule , and by faith not onely their guilt , but their power and dominion is removed and subdued . A second use and inference from this Doctrine is to enflame the heart to seeke for faith as for a pretious Iewell , or a hidden treasure . Men are never satisfied with earthly treasures , though oftentimes they heape them up for the last day : How much more carefull should they be to lay up a good foundation for the time to come , that they may obtaine eternall life ? Great encouragement we may have hereunto upon these considerations . First , the more faith a man hath , the more comfort he may take in all the good things which he doth enjoy . He may looke upon them as the witnesses of Gods truth and promises , as the tokens of his love , as the accessions and supernumerary accruments unto his Kingdome , as the supplies and daily provisions of a Father which careth for us . Secondly , the more faith a man hath , the more securitie he hath against all evils , he may undergoe them with patience , with a hope , with b joy , with c triumph , with d profit . He may looke upon them as e needfull things , as f pretious things , as g conformities unto Christ his Head , as the h seeds of peace , righteousnesse and praises ; As raine though it make the way foule , yet it makes the Land fruitfull . Thirdly , the more faith a man hath , the more certaine and victorious will his conquests be against his enemies : that which by faith wee relie upon , and put on , will bee impregnable munition , and impenetrable armour to secure us . The love , the blood , the compassions , the temptations of Christ , i these by faith apprehended have pulled downe walles , subdued kingdomes , stopped the mouthes of Lions , quenched the violence of fire , escaped the edge of the sword , and turned to flight the armies of the Aliens . Fourthly , the more faith a man hath , the more insight hee hath into Christ , and those mysteries of salvation which the k Angels desire to looke into . l Faith is the eye , and mouth , m and n eare of the soule , by which wee peepe through the curtaines of mortalitie , and take a view and foretaste of heavenly things , wherby we have a more secret and intimate communion with God in his Covenants , promises , precepts ; in his will guiding vs by counsell ; and in his face , comforting us with his favour . Fifthly , the more faith a man hath , the more tranquillitie and establishment of heart shall he find in the midst of all spirituall desertions , distractions and difficulties . When a mans wits are non ▪ plusd , his reason pos'd , his contrivances and counsels disappointed , his heart clouded with sorrow , and feare ; when he walketh in darknesse , and hath no light ; O then to have a sanctuary , an Altar to flie unto ; to have a God to role himselfe upon , to leane upon his wisedome , to lay hold upon his Covenant , to o waite quietly upon the salvation of that God , who doth not cast off for ever ; but though hee cause griefe , yet will have compassion according to the multitude of his mercies ; p to commit his way to him who is able to bring it to passe , and to doe abundantly above the thoughts , desires , expectations , or petitions of men : what peace and serenity must this bee to the ●…oule which is otherwise without light and peace ? Lastly , the more faith a man hath , the more joy and glory he hath in spirituall , the more contentment and quietnesse in earthly things . Being iustified by faith , wee have peace with God ; in whom beleeving , we reioyce with ioy unspeakeable , and full of glory . Let your conversation be without covetousnesse , and bee content with such things as you have , for he hath said , I will not faile thee , nor forsake thee . Earthly-mindednesse and worldly cares grow out of want of faith . In these and a world the like respects should we be moov'd to seeke for this grace : and that so much the more carefully , because the heart is of it selfe barren , and therefore very unfit to have a forraigne plant grow in it ; very apt to over-top it with lusts and vanities . We must therefore bee diligent to make our assurance full and certaine ; diligent in the Word of faith , and with the spirit of faith . Beeyee not slothfull , saith the Apostle , but followers of them who through faith and patience inherit the Promises . Lastly , we must doe with faith , as men doe with pretious things , Try it , and put it to the touchstone , that wee may prove whether it be truly valuable and unfeigned ; because there is much counterfeite faith , as there is false money , and deceitfull jewels , and wilde herbes in the field , which very neerely resemble those that are right and pure . This is an argument which hath been much travail'd in by men of more learning and spirit ; and therefore I will but touch upon it , by considering foure principall effects of this Grace . The first is a love and liking of those spirituall truths which by faith the heart assenteth unto : for according as is the evidence and pretiousnesse of the thing beleeved , such is the measure of our love unto it . For saving faith is an assent with adherence and delight , contrary to that of Divels , which is with trembling and horror ; and that delight is nothing else but a kind of rellish and experience of the goodnesse of that truth which we assent unto . Whereupon it necessarily followes even from the dictate of nature ( which instructeth a man to love that which worketh in him comfort and delight ) that from this assent must arise a love of those truths whence such sweetnesse doth issue . By the first act of faith we apprehend God a reconcileable God ; by the second a reconciled God ; for faith shewes us a Gods love to us in Christ , proposeth him as altogether lovely , the chiefest of ten thousand , and thereby beget●…eth in us a love unto Christ againe : and this love is a sincere , uncorrupted , immortall love ; a conjugall and superlative love ; nothing must be loved in competition with Christ ; every thing must be rejected and cast away , either as a snare when hee d hates it , or as a Sacrifice when he calles for it . Therefore c God required the neerest of a mans blood in some cases c to throw the first stone at an Idolater ; to shew , that no relations should preponderate , or over-sway our hearts from his love . Christ and earthly things often come into competition in the life of a man. In every un just gaine , Christ and a bribe , or Christ and cruelty ; in every oth or execration , Christ and a blasphemy ; in every sinfull fashion , Christ and a ragge , or Christ and an excrement ; in every vaine-glorious affectation , Christ and a blast ; in every intemperancy , Christ and a vomit , a stagger , a shame , a disease . O where is that faith in men which should overcome the world , and the things of the world ? Why should men delight in any thing while they live , which when they ●…e on their death ▪ beds ( a time speedily approching ) they shall never bee able to reflect on with comfort , nor to recount without amazement and horror ? Certainely he that fosters any Dalila or darling lust against the will and command of Christ , well may hee delude himselfe with foolish conceits that hee loves the Lord Iesus ; but let him be assured , that though he may be deceived , yet God will not bee mocked ; not every one that faith , Lord , Lord , shall bee accounted the friends of Christ , but they who keepe his Commandements . The second effect of faith is Assiance and Hope , confidently for the present relying on the goodnesse , and for the future waiting on the power of God , which shall to the full in due time performe , what in his word hee hath promised . I haue set life and death before you , saith Moses to the people , That thou maist love the Lord thy God , and that thou maist obey his voice , and that thou maist cleave unto him , &c. Wee are confident , saith the Apostle , knowing that whilst wee are at home in the body we are absent from the Lord. When once the minde of a man is wrought so to assent unto divine promises made in Christ as to acknowledge an interest , claime , and propriety unto them , and that to be at last actually performed , not by a man , who may be subject both to unfaithfulnesse in keeping , and disability in performing his promises , but by Almighty God , who the better to confirme our faith in him , hath both by word and oath engaged his fidelity , and is altogether omnipotent to do●… what hee hath purposed or promised : Impossible it is but from such an assent grounded on the veracity and all sufficiency of God , there should result in the minde of a faithfull man , a confident dependance on such Promises : renouncing in the meane time all selfe-concurrencie , as in it selfe utterly impotent , and to the fullfilling of such a worke , as is to be by Gods owne omnipotencie eff●…cted , altogether irrequisite : and resolving in the midst of temptations to relie on him , to hold fast his mercy and the profession of his faith without wavering , having an eye to the recompence of reward , and being assured that hee who hath promised will certainly bring it to passe . A third effect of faith is ioy and peace of Conscience : Being justified by faith wee haue peace with God. The God of peace fill you with all ioy and peace in beleeuing . The mind is by the rellish and experience of sweetnesse in Gods Promises , composed unto a setled calmenesse and serenity . I doe not meane a Dead peace , which is onely an immobility and sleepinesse of Conscience , like the rest of a dreaming man on the top of a mast , but such a peace as a man may by afyllogisme of the practicall judgement , upon right examination of his owne interest unto Christ , safely inferre unto himselfe . The wicked often haue an appearance of peace as well as the faithfull , but there is a great difference . For there is but a dore betweene a wicked man and his sinne , which will certainely one day open , and then sinne at the doore will fly upon the Soule : but betweene a faithfull man and his sin there is a wall of fire , and an immoveable & impregnable fort , even the merits of Christ : the wicked mans peace growes out of Ignorance of God , the Law , himselfe : but a righteous mans peace growes out of the knowledge of God , and Christ. So that there are two things in it , Tranquillity , it is a quiet thing , and serenitie , it is a cleare and distinct thing . However , if a faithfull man have not present peace ( because peace is an effect not of the first and direct , but of the second and reflexive act of faith ) yet there is ever with all faith the seed of peace , and a resolution to seeke and to sue it out . The last effect of faith which I shall now speake of is fructification ; faith worketh by love . And it worketh first , Repentance , whereby we are not only to understand griefe for sinne , or a sense of the weight and guilt of it , which is onely a legall thing ( if it proceed no farther ) and may goe before faith ; but hatred of sinne , as a thing contrary to that new spirit of holinesse and grace , which in Christ wee haue receiued . For as sense of sin as a cursed thing ( which is legall humiliation ) doth arise from that faith whereby wee beleeve and assent to the truth of God in all his threatnings ( which is a legall faith ) : so the Abominating of sinne as an uncleane thing and contrary to the image and holinesse of God ( which is evangelicall repentance ) doth arise from evangelicall faith , whereby we look upon God as most mercifull , most holie , and therefore most worthie to bee imitated and served . Secondly , Renovation , and that two fold . First , inward in the constitution of the heart which is by faith purified . Secondly , outward in the conversation and practice , when a man out of the good treasure of his heart bringeth forth good things , and as he hath received the Lord Iesus so walketh in him . Now in all our obedience wee must observe these three Rules . First , that binding power which is in the law , doth solely depend upon the authority of the Lawgiver who is God. Hee that customarilie , and without care of obedience , or feare of displeasure , or antipathy of spirit , breaks any one Commandement , ventures to violate that authority which by one and the same ordination made the whole law equally binding , & by consequence is habitually , & in praeparatione animi a transgressor of the whole Law. And therefore Obedience must not bee partiall but vniversall , as proceeding from that faith which hath respect equally to all Gods will , and lookes upon him as most true and most holy in all his commands . Secondly , As God , so his Law is a spirituall and a perfect Law , and therefore requires an inward universality of the subject , as well as that other of the Precepts which wee walke by . I meane such a spiritual and sincere obedience of the hart , as may , without any mercenary or reserv'd respects , uniformely sway our whole man unto the same way and end . Thirdly , In every Law all matter Homogeneall and of the same kind with the particular named , every sprig , seede , originall of the Dutie is included , as all the branches of a tree belong unto the same stock . And by these rules wee are to examine the truth of our obedience . Before I draw downe these premises to a particular ▪ Assumption and Applycation , I must for Caution sake premise that faith may be in the heart either habitually , as an actus primus , a forme or seede , or principle of working , or else actually as an actus secundus , a particular Operation ; and that in the former sense it doth but remotely dispose and order the soule to these properties ; but in the later it doth more visibly and distinctly produce them . So then according as the heart is deaded in the exercise of Faith , so doe these properties thereof more dimly appeare , and more remisly worke . Secondly , we must note that according as faith hath severall workings , so Satan hath severall wayes to assault and weaken it . There are two maine workes of Faith , Obedience , and Comfort , to purifie and to pacifie the heart : and according unto these , so Satan tempts . His maine end is to wrong and dishonour God , and therefore chiefly hee labours to disable the former vertue of Faith , and tempts to sinne against God. But when hee cannot proceede so farre , hee labours to discomfort and crush the spirits of men : when hee prevailes in the former , he weakens all the properties of Faith : when in the later onely , he doth not then weaken all , but onely intercept and darken a Christians peace . For understanding this point , we must note that there are many acts of faith . Some direct , that looke outward towards Christ , others reflexive , that looke inward upon themselves . The first act of faith is that whereby a man having beene formerly reduced unto extremities and impossibilities within himselfe , lookes upon God as Omnipotent , and so able to save ; as mercifull , and in Christ reconcileable , and so likely to save if he be sought unto . Hereupon growes a second act , namely a kinde of exclusive resolution , to be thinke himselfe of no new wayes ; to trust no inferiour causes for salvation , or righteousnes , to sell all , to count them all dung , not to consult any more with flesh or blood , but to prepare the heart to seeke the Lord : To resolve as the Lepers in the famine at Samaria , not to continue in the state he is in , nor yet to returne to the Citie , to his wonted haunts and wayes , where he shall be sure to perish : and from this resolution a man cannot by any discomforts bee removed , or made to bethinke himselfe of any other new way , but onely that which hee sees is possible and probable , and where he knowes , if he finde acceptance , hee shall have supplyes and life enough : and this act may consist with much feare , doubt , and trembling . The Syrians had food , and Samaria had none , therefore the Lepers resolve to venture abroad . Yet this they cannot doe without much doubting and distrust , because the Syrians whom they should meete with were their enemies . However this resolution over-rul'd them , because in their present estate , they were sure to perish , in the other there was roome for hope , and possibilitie of living ; and that carried them co Esters resolution ; If we perish , we perish : such is the Act of Faith in this present case . It is well assured that in the case a man is in , there is nothing but death to bee expected ; therefore it makes him resolve to relinquish that . It lookes upon God as plenteous in power and mercie , and so likely to save , and yet it sees him too as arm'd with Iustice against sinne , as justly provoked and wearied in his patience ; and therefore may feare to bee rejected , and not saved alive . Yet because in the former state there is a certainty to perish , & in the later a possibility not to perish , therefore from hence ariseth a third act , a conclusive and positive purpose to trust Christ. I will not onely deny all other wayes , but I will resolve to trie this way , to set about it , to go to him that hath plenty of redemption and Life . If I must perish , yet He shall reject me ; I will not reject my selfe ▪ I will goe unto Him. And this act or resolution of faith is built upon these grounds . First , because Gods Love and free Grace is the first originall mover in our salvation . If God did beginne His worke upon prevision of any thing in and from our selves , we should never dare to come vnto Him , because wee should never finde any thing in our selves to ground His mercie towards us upon . But now the Love of God is so absolute and independant , that it doth not only require nothing in us to excite and to cal it out , but it is not so much as grounded upon Christ himselfe . I speake of His first Love and Grace : Christ was not the impulsive cause of Gods first Love to mankinde , but was Himselfe the great gift which God sent to men therein to testifie that Hee did freely love them before . God so loved the World , that He gave His Son. Herein is Love , not that we loved Him , but that Hee loved us and sent His Son. The love must needs go before the gift , because the gift is an effect , a token , a testimonie of the Love. Christ first a loved the Church , before He gave Himselfe for it . Now then if the first Love of God to man was not procured , merited , or excited by Christ Himselfe as Mediator ; but was altogether absolute : b much lesse doth the Love of God ground it selfe upon any thing in us . The whole series of our Salvation is made up without respect to any thing of ours , or from us . c He Loved us without cause or ground in our selves . For we Love Him , because He first loved us . He elected us of meere grace , without cause or ground from our selves . d There is a remnant , saith the Apostle , according to the Election of grace ; and if of grace , then is it no more of workes , otherwise grace is no more grace . Hee called us without Intuition of any thing in our selves , e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Apostle , not according to our owne workes , but according to His purpose and grace He called us with an Holy calling . He Iustified us without any ground in or from our selves , f frely by his grace , when we were enemies and ungodly persons . He saveth us without any ground in and from our selv's . g By grace ye are sav'd through faith , & that not of your selvs ' . There is nothing in us of which wee may boast in the matter of Salvation , and therefore there is nothing in us which should make us despaire or flie from God : for all the gradations and progresses of our Salvation are alone from His Grace . Secondly , because there is an All-sufficiencie in the righteousnesse and merits of Christ , h To cleanse all sin , i To consummate all our saluation , to subdue all our enemies , k To answere all our objections , to silence all challenges and charges that are laid against us . Thirdly , because of the manifold experiences which many other grievous sinners have found of the same love , and All-sufficiencie . When Faith lookes upon a converted Manasse , upon a thiefe translated into paradise , upon a persecutor turned into an Apostle ; and when it considers that God l hath a residue of spirit still , that the blood of Christ is an inexhausted fountaine , and that these spectacles of Gods compassion are in the Scriptures exhibited , that m wee through patience and comfort of the Scriptures might have hope , and that God in n them did shew forth all long suffering for a patterne to those who should after beleeue in Him : It then makes a man reflect inward upon himselfe , and resolve to trie that gate , at which they have entered before . Fourthly , because there is a generalitie and unlimitednesse in the Invitation unto Christ. o Come unto mee all that are wearie . p Let every one that will come . There is in Christ erected an Office of Salvation , a Heavenly Chancerie of equitie and mercie , not onely to moderate the rigor , but to reverse and revoke the very acts of the Law. Christ is q set foorth or proposed openly as r a Sanctuarie , and s ensigne for the natious to flie unto ; and He hath sent His t Ambassadors abroad to warne , and to invite every man. As a Fountaine is open for any man to drinke , and a schoole for any man to learne , and the Gate of a Citie for any man to enter , and a Court of Equitie for any man to relieve himselfe : so Christ is publikely and universally set forth as a generall refuge from the wrath to come , upon no other condition then such a will as is nor onely desirous to enjoy His mercie , but to submit to His Kingdome , and glorifie the power of His Spirit and Grace in new obedience . Fifthly , because God Himselfe workes the worke and the will in us . For in the new Covenant God workes first . In the first Covenant man was able by his created and naturall strength to worke his owne condition , and so to expect Gods performance : But in the New , as there is difference in the things covenanted , then only righteousnesse and Salvation , now u remission of sinnes and adoption ; in the x meanes or intermediate causes , which are now y Christ and His righteousnesse and Spirit ; in the z stability , that a perishable , this an eternall and finall Covenant , that can never be changed ; in the conditions , there legall obedience , heere only faith , and the certaine consequent thereof repentance : So likewise is there difference in the manner of performing these conditions ; for now God Himselfe beginnes first to worke upon us , and in us , before we move or stirre towards Him. Hee doth not onely commaund us , and leave us to our created strength to obey the Command , but He furnisheth us with His owne Grace and Spirit to fulfill the Commaund , and when He bids us come unto Him , He doth likewise draw us unto Him. In this Covenant the first Treatie is betweene God and Christ. For though the Covenant be betweene God and us ; yet the negotiation and transaction of it is betweene God and Christ , who was a a suretie of the Covenant for us . For first God in His decree of Love bestowed us upon Christ. b ( Thine they were , and thou gavest them unto me ) we were c chosen in Him : wee to be members in Him , and He to be a Head and Fountaine unto us of all grace and glorie . For d God had committed unto Him an Office of power to redeeme His Church , and He received a Commandement from His Father to finish the worke of mediation . Secondly , being thus made Christs , partly by the gift of Gods eternall Love , partly by Christs owne voluntarie susception of that Office whereby He was to be a Head and Captaine of Salvation to His Members ; God in due time reveales Himselfe , His Name , Power , and Covenant unto us : e I have manifested thy Name unto the men which thou gavest mee , and this is the tender of the Covenant , and beginning of a Treaty with us . And here God beginnes to worke in us : for though the Covenant be proposed under a condition ; yet God gives us as well the condition as the Covenant . Our Faith is f the operation of God , and the work of his Power : g that which he requires of us , He doth bestow upon us ; and here the first worke of God is h spiritual and heavenly teaching . The second , is the terminus , or product of that teaching i our learning which I call Gods worke , not as if we did nothing when we are said to learne , and to come unto Christ ; but because all that we doe is by the strength and grace which from Him we receive : wee come unto Christ as a childe may be said to come unto his mother , or nurse , who holds him at a distance from her selfe , and drawes him neerer and neerer when she cals him . Thus as we were made Christs by donation , Thou gavest them me ; so after likewise by incorporation , and unitie of natures with him in his spirit , and having this Spirit of Christ , He thereby worketh in us the will and the deed , and thus k our seal●… is put unto Gods covenant , and wee have a constat of it in our selves in some measure ; whereas l jnfidelitie makes God a lyer , by saying either I looke for life some other way , or I have nothing to doe to depend on Christ for it , though God have proposed Him as an all-sufficient Saviour . Now then when man hath experience of Gods working this will in him , when he findes his heart opened to attend , and his will ready to obey the call : when hee is made desirous to feare Gods Name , and prepared to seeke His face , ready to subscribe and beare witnesse to all Gods wayes and methodes of saving ; That Hee is righteous in His Iudgements , if He should condemne ; wonderfull in His patience , when He doth forbeare ; mighty in His power , wisedome , and mercie , when Hee doth convert ; unsearchable in the riches and treasures of Christ , when he doth Iustifie ; most holy , pure and good in all His commands ; the soveraigne Lord of our persons and lives , to order and dispose them at His will ; on the sense and experience of these workes doth grow that conclusion and resolution to cleave to Christ. Lastly , because this act of Faith is our dutie to God : As we may come to Christ because we are called , so wee must come , because wee are commanded . For as Christ was e commanded to save us , so we are f commanded to beleeve in Him. From these and the like considerations ariseth a purpose to rely on Christ. But yet still this purpose at first by the mixture of sinne , the pragmaticalnesse and importunitie of Satan in tempting , the unexperience of the heart in trials , the tendernesse of the spirit , and fresh sight and reflexion on the state of sinne , is very weake , and consisteth with much feare , doubts , trepidation , shrinking , mistrust of it selfe . And therefore though all other effects flow in great measure from it , yet that of comfort , and calmenesse of spirit , more weakly ; because the heart being most busied in sprituall debatements , prayers , groanes , conflicts , struglings of heart , languishing and sighing importunities of spirit , is not at leisure to reflect on its own translated condition , or in the seeds time of teares to reape a harvest of Ioy. As a tree new planted is apt to be bended at every touch or blast of winde , or children new borne to crie at every turne and noyse , so men in their first conversion are usually more retentive of fearefull , then of more comfortable impressions . The last act then of Faith is that reflexive act , whereby a man knoweth his owne Faith and Knowledge of Christ , which is the assurance of faith upon which the joy and peace of a Christian doth principally depend ; and hath its severall differences and degrees according to the evidence and cleerenesse of that reflection . As beautie is more distinctly rendered in a cleere , then in a dimme and disturbed glasse ; so is comfort more distinct and evident according to the proportions of evidence and assurance in faith . So then to conclude with this generall rule ; according as the habits of faith are more firme and radicated ; the acts more strong , constant and evident ; the conquests and experiences more frequent and successefull ; so are the properties more evident and conspicuous . For the measure and magnitude of a proper passion and effect , doth ever follow the perfection of the nature and cause whence it proceedes : And therefore every man as he tenders either the love and obedience he owes to God , or the comfort he desires in himselfe to enjoy , must labour to attaine the highest pitch of Faith , and still with Saint Paul to grow in the knowledge of him and his resurrection and sufferings . So then upon these premises the heart is to examine it selfe touching the truth of faith in it . Doe I love all divine truth , not because it is proportionable to my desires , but conformable unto God who is the Author of it ? Can I in all estates without murmuring , impatiencie , or rebellion , cast my selfe upon Gods mercie , and trust in Him though He should kill me ? Doe I wholly renounce all selfe confidence and dependance , all worthinesse or concurrence of my selfe to righteousnesse ? Can I willingly , and in the truth and sinceritie of my heart , owne all shame and condemnation , and acquit God as most righteous and holy if He should reject me ? Doe I not build either my hopes or feares upon the faces of men , nor make either them or my selfe the rule or end of my desires ? Doe I yeeld and seriously endeavour an universall obedience unto all . Gods law , and that in the whole extent and latitude thereof , without any allowance , exception , or reservation ? Is not my obedience mercenarie , but sincere ? Do I not dispense with my selfe for the least sprigges of sinne , for irregular thoughts , for occasions of offence , for appearances of evill , for motions of concupiscence , for idle words , and vaine conversation , for any thing that carries with it the face of sinne ? And when in any of these I am overtaken , doe I bewaile my weaknesse , and renew my resolutions against it ? In a word , when I have impartially and uprightly measured mine owne heart by the rule , doth it not condemne mee of selfe-deceite , of hypocrisie , of halting and dissembling , of halfing and prevaricating in Gods service ? I may then comfortably conclude , that my Faith is in some measure operative and effectuall in mee : Which yet I may further trie by the nature of it , as it is further expressed by the Apostle in the Text ; That I may know him . Here we see the nature of faith is expressed by an act of knowledge , and that act ( respectively to justification ) limited to Christ ; This is eternall Life to know thee , and him whom thou hast sent : where by knowledge I understand a certaine and evident assent . Now such assents are of two sorts ; some grounded upon the evidence of the object , and that light which the thing assented unto doth carrie and present to the understanding ; as I assent to this truth , that the Sunne is light by the evidence of the thing it selfe : and this kinde of assent the Apostle contradistinguisheth from faith by the name of sight . Others are grounded upon the authoritie or authenticalnesse of a narrator , upon whose report while wee rely without any evidence of the thing it selfe , the assent which we produce is an assent of faith or credence . Now that Faith is a certaine ass●…nt , and that even above the certaintie of meere naturall conclusions , is on all hands I thinke confessed : because , how ever in regard of our weaknesse and distrust , wee are often subject to stagger , yet in the thing it selfe , it dependeth upon the infallibilitie of Gods owne Word , who hath said it , and is by consequence neerer unto him who is the fountaine o●… all truth , and therefore must needes more share in the properties of truth , which are certainty and evid●…nce , then any proved by meere naturall reasons : and the assent produced by it is differenced from suspition , hesita●…cie , ●…ubitation in the opinion of school●…men themselves . Now then in as much as we are bound to yeeld an evident assent unto divine truths , necessary hereunto it is that the und●…rstanding bee convinc'd of these two things . First , that God is of infallible authoritie , and cannot lye nor deceive ( which thing is a principle by the light of nature evident and unquestioned . ) Secondly , that this authoritie which in faith I rely upon is indeede and infallibly Gods owne authoritie . The meanes whereby I come to know that may bee either extraordinary , as revelation , such as was made by the Prophets concerning future events ; or else ordinary and common to the faithfull . This the Papists say is the authoritie of the Church . Against which if one would dispute much might bee said . Briefly ( granting first unto the Church a ministeriall , introductory , perswasive , and conducting concurrence in this worke , pointing unto the starre , which yet it selfe shineth by its owne light , reaching forth and exhibiting the light , which though in it selfe visible , could not bee so ordinarily to mee , u●…lesse thus presented ; explaning the evidence of those truths unto which I assent for their owne intrinsecall certain●…y : ) I doe here demaund how it is that each man comes to beleeve ? The Colliar will quickly make a wise answere , as the Church beleeves . But now how or why doth the Church beleeve these or these truths to bee divine ? Surely not because the Church hath so determined ; our Saviour Himselfe would not be so beleeved . If I beare record of my selfe , my record is not true . Well then , the Church must needes beleeve by the spirit which leads it into all truth . And what is the Church , but the Bodie of Christ , the congregrtion of the faithfull , consisting of divers members ? And what worke is that whereby the Spirit doth illuminate and raise the understanding to perceive aright divine truth , but onely that Oyntment which dwelleth in you , saith the Apostle , whereby Christs sheepe are enabled to heare His voyce , in matters of more Heavenly and fundamentall consequence , and to distinguish the same from the voyce of strangers ? Now , have not all the faithfull of this unction ? Doth it not runne downe from the head to the skirts of the garment ? Are wee not all a royall Priesthood ? and in both these respects annointed by the Spirit ? And having all the Spirit , ( though in different measures and degrees ) is it not in congruitie probable that we have with Him received those vivificall and illightning operations which come along with him ? Capable is the poorest member in Christs Church , being growne to maturitie of yeeres , of information in the faith . Strange therefore it is , that the Spirit , not leaving mee destitute of other quickning graces , should in this onely leave my poore soule to travell as farre as Rome , to see that by a candle , or rather by an ignis fatuus , which himselfe might more evidently make knowne unto me . For the Spirit doth beget knowledge . We have received the spirit which is of God , that we might know the things which are freely given to us of God. And againe , Hereby we know that wee dwell in Him and Hee in us , because Hee hath given us of His Spirit . And againe , Hereby we know that Hee abideth in us , by the Spirit which Hee hath given us : Especially since wee must take even the determinations of the Church and Pope , ( though they were infallible in themselves ) at second hand as they passe through the mouth of a Priest , whose authoritie , being not infallible , nor apostolicall , but humane , impossible it is not but that he may misreport His holy Father , and by that meanes misguide and delude an unsetled soule . Againe I demaund , How doth it appeare unto mee , that the Iudgment of the Church is infallible , when it alone is the warrant of my Faith ? That this is it selfe no principle , nor to the light of naturall reason primo intuit●… manifest ex evidentia terminorum , is most certaine . For that this company of men should not erre , when other companies of men may erre , cannot possibly be immediate●…y and por se evident , since there must first needs apriori be discovered some internall difference betweene those men , from whence , as from an antecedent principle , this difference of erring or not erring must needes grow . Now then I demand , what is that whereby I doe assent unto this proposition ( in case it were true ) That the Church cannot erre ? The Church it selfe it cannot be , since nothing beares record of it selfe , and if it should , the proofe would be more ridiculous then the opinion , being but idem peridem , and petitio quaestionis . Above the Church a Priori there is not any light but the scriptures and the spirit . Therefore needs by these must I assent unto that one proposition at least . And if unto that by these , why then by the same light may I not assent unto all other divine truths , since evident it is , that the same light which enables me rightly to apprehend one object , is sufficient also to any other , for which a lesser light then that is presumed to suffice ? So then a true faith hath its evidence and certainty grounded upon the Authoritie of the word , as the instrument , and of the spirit of God raising and quickning the soule to attend , and acknowledge the things therein revealed , and to set to its owne seale unto the truth and goodnesse of them . But how doe I know either this word to be Gods Word , or this spirit to bee Gods spirit , since there are sundry false and lying spirits ? I answer , first , ad Hominem , there are many particular Churches , and Bishops , which take themselves to be equally with Rome members , and Bishops of the universall Church . How shall it invincibly appeare to my Conscience that other Churches and Bishops all , save this onely , doe or may erre ? and that this , which will have me to beleeve her infallibility , is not her selfe an hereticall and revolted Church ? This is a question controuerted . By what autority shall it be decided , or into what principles á priori resolved ? and how shall the evidence of those principles appeare to the Conscience ? That the Popes are successors of Peter in his see of Rome , that they are doctrinall as wel as personall successours , that Peter did there sit as moderator of the Catholike Church , that his infallibility should not stick to his chaire at Antioch , as well as to that at Rome ; that Christ gave him a principality , jurisdiction , and Apostleship to have to himselfe over all others , and to leave to his successors ; who though otherwise privat men , and not any of the pen-men of the holy Ghost , should yet have after him a power over those Apostles who survivd Peter ( as it is manifest Iohn did . ) That the scripture doth say any title of all this , that the traditions which do say it are a divine word , are al controversed points : and though there be sorceries more then enough in the Church of Rome , yet I doubt whether they have yet enough to conjure themselves out of that circle , which the agitation of these questions doe carry them in . But secondly , there are sundry lights , there is light in the Sunne , and there is light in a blazing or falling starre . How shall I difference these lights will you say ? surely I know not otherwise then by the lights themselves ; undoubtedlie the spirit brings a proper , distinctive , uncommunicable Majesty and luster into the soule , which cannot be by any false spirit counterfeited : and this spirit doth open first the eie , and then the Word , and doth in that discover not as insit as veritatis those markes of truth and certainty there , which are as apparant as the light , which is without any other medium , by it selfe discerned . Thus then we see in the general , That saving faith is an assent created by the word & spirit . We must note further that this knowledge is two fold , first , Generall , mentall , sp●…culative , and this is simply necessary , not as a part of saving faith , but as a medium , degree , & passage thereunto . For how can men beleeve without a teacher ? Secondly , particular , practicall , Applicative , which carries the soule to Christ and there ●…ixeth it . ●…o whom shall wee go ? thou hast the words of eternall life ; wee beleeve and are sure that thou art that Christ. I know that my Redeemer liveth . That yee being rooted and grounded in Love , may be able to comprehend , and to know the Love of Christ. I live by the faith of the Sonne of God , who loved me , and gave himselfe for me . By his knowledge shall my righteous servant iustifie many . This saving knowledge must b●…e commensurate to the object knowne , and to the ends for which it is instituted , which are Christ to be made ours for righteousnesse and salvation . Now Christ is not proposed as an object of bare and naked truth to bee assented unto , but as a Soveraigne and saving truth to do good unto men . He is proposed , as the Desire of all flesh . It is the heart which beleeves ; With the heart man beleeveth unto righteousnesse , and Christ dwelleth by faith in the heart ; If thou beleevest with all thine heart thou maist be bap●…ized . And the h●…art doth not onely looke for truth but for goodnesse in the objects which it desireth , for an allsufficiencie and adequate ground of full satisfaction to the appetites of the soule ; such a compasse of goodnesse as upon which the whole man may test , and relie , and unto the which he may have a personall propriety , hold-fast , and possession . So then in one word , faith is a particular assent unto the truth and goodnes of God in Christ , his sufferings and resurrection , as an allsufficient and open treasurie of righteousnesse and salvation to every one which comes unto them ; and thereupon a resolution of the heart there to fixe and fasten for those things , and to looke no further . Now this faith is called knowledge . First , in regard of the principles of it , The a word and spirit : both which produce faith by a way of b conviction , and manifestation . Secondly , in regard of the ground of beleeving , which is the knowledge of Gods will revealed : for none must dare demand or take any thing from God , till hee have revealed his will of giving it ; c He hath said , must be the ground of our faith .. Thirdly , in regard of the certainty and undoubtednesse which there is in the assent of faith . d Abraham was fully perswaded of Gods pow'r and promise ; now there is a twofold certainty : a certainty of the thing beleeved , because of the power and promise of him that hath said it ; and a certainty of the minde beleeving . The former is as full and sure to one beleever as to any other , as an Almes is as certainly and fully given to one poore man who yet receives it with a shaking and Palsie hand , as it is to another that receives it with more strength . But the mind of one man may bee more certaine and assured then another , or then it selfe at some other time : sometimes it may have a certainty of evidence , assurance , and full perswasion of Gods goodnesse ; sometimes a certainty onely of Adherence , in the midst of the buffets of Satan , and some strong temptations , whereby it resolveth to cleave unto God in Christ , though it walke in darkenesse , and have no light . Fourthly , and lastly , in regard of the last Reflexive Act e Whereby we know that we know him , and f beleeve in him . And yet both this and all the rest are capable of grow'th , as the Apostle here intimates ; we know heere but in part , and therefore our knowledge of Him may still increase . The heart may have more plentifull experience of Gods mercie in comfotting , guiding , defending , illightning , sanctifying it , which the Scripture cals the g learning of Christ , and thereupon cannot but desire to have more knowledge of Him , and Communion with Him : especially in those two great benefits , His Resurrection and sufferings . And the power of His resurrection . ] The Apostles desire in these words is double . First , that he may finde the workings of that power in his soule , which was shewed in the resurrection of Christ from the Dead , that is , the Power of the Spirit of Holynesse , which is the mighty principle of Faith in the heart . That Spirit h of Holynesse which quickned Christ from the Dead , doth by the same glorious power beget Faith and other graces in the Soule . It is as great a worke of the Spirit to forme Christ in the heart of a sinner , as it was to fashion Him in the wombe of a virgin . Secondly , that He may feele the resurrection of Christ to have a Power in Him. Now Christs resurrection hath a twofold Power upon us or towards us . First , to apply all His merits unto us , to accomplish the worke of His satisfaction , to declare his conquest over death , and to propose himselfe as an All-sufficient Saviour to the faithfull . As the stampe addes no vertue nor matter of reall value to a piece of gould , but onely makes that value which before it had , actually applyable and currant : So the resurrection of Christ , though it was no part of the price or satisfaction which Christ made , yet it was that which made them all of force to His members . Therefore the Apostle saith that Christ was Iustified in Spirit . In His Death Hee suffered as a malefactor , and did undertake the guilt of our sinnes ( so farre as it denotes an obligation unto punishment , though not a meritoriousnesse of punishment ; ) but by that Spirit which raised Him from the Dead Hee was Iustified Himselfe , that is , He declared to the world that Hee had shaken of all that guilt from Himselfe , and as it were left it in His Grave with His Grave clothes . For as Christs righteousnesse is compared to a robe of triumph , so may our guilt to a garment of Death , which Christ in His Resurrection shooke all of , to note that Death had no holdfast at all of Him. When Lazarus was raised , It is said that Hee came forth bound hand and foote with Grave cloathes , to note that Hee came not out as a victor over Death , unto which He was to returne againe : but when Christ rose Hee left them behinde , because death was to have no more power over Him. Thus by His resurrection He was declared to have gone through the whole punishment which Hee was to suffer for sinne , and being thus justified himselfe , that hee was able also to justifie others that beleeved in him . This is the reason why the Apostle useth these words to prove the resurrection of Christ , I will give you ▪ the a sure mercies of David , for none of Gods mercies had been sure to us if Christ had been held under by death ; b Our faith had been vaine , we had been yet in our sinnes . But his worke being fully finished , the mercy which thereupon depended was made certaine , and as the Apostle speakes , c sure unto all the 〈◊〉 . Thus as the Day wherein Redemption is victorious and consummate is cald the d day of Redemption : so the worke wherein the merits of Christ were declar'd victorious is said to e have been for our justification , because they were thereby made appliable unto that purpose . The second worke of the Power of Christs Resurrection is to overcome all death in vs , and restore vs to life againe . Therfore he is cald f the Lord of the living , and g the Prince of life , to note that his life is operative unto others . wee are by his Resurrection secur'd first against the death and Law , which wee were held under ; for euery sinne●… is condemn'd already . Now when Christ was condemned for sinne , hee thereby deliver'd us from the death of the Law , which is the curse : so that though some of the grave cloathes may not be quite shaken off , but that wee may be subject to the workings & feares of the Law upon some occasions , yet the malediction thereof is for ever removed . Secondly , we are secured against the death in sinne , h regenerated , quickned , renued , fashioned by the power of godlinesse , which tameth our rebellions , subdueth our corruptions , and turneth all our affections another way . Thirdly , against i the hold-fast and conquest of death in the grave , from whence wee shall bee k translated unto glory : a specimen and resemblance of this was shewed at the resurrection of Christ , l when the graves were opened , and many dead bodies of the Saints arose , and entred into the Citie . As a Prince in his inauguration or sosemne state openeth prisons , and unlooseth many which there were bound , to honour his solemnitie : so did Christ do to those Saints at his resurrection , and in them gave assurance to all his of their conquest over the last Enemy . What a fearefull condition then are all men out of Christ in , who shall have no interest in His resurrection ? Rise indeed they shall , but barely by his power as their m Iudge , not by fellowship with him as the first fruites and first borne of the dead ; and therefore theirs shall not be properly , or at least comfortably a Resurrection , no more than a condemn'd persons going from the prison to his execution may be cald an enlargement . Pharaoh●… Butler and Baker went both out of prison , but they were not both delivered ; so the righteous and the wicked shall all appeare before Christ , and bee gathered out of their graves , but they shall not all bee Children of the Resurrection , for that belongs onely to the just . The wicked shall be dead everlastingly to all the pleasures and wayes of sin , which here they wallowed in . As there remaines nothing to a drunkard or adulterer after all his youthfull excesses but crudities , rottennesse , diseases , and the worme of Conscience ; so the wicked shall carry no worlds nor satisfactions of lust to hell with them , their a glorie shall not descend after them . These things are truths written with a sunne beame in the booke of God : First , That b none out of Christ shall rise unto Glorie . Secondly , That c all who are in him are purged from the Love and power of sinne , are made a people willingly obedient unto his scepter and the government of his grace and spirit ; and have eyes given them to see no beauty but in his kingdome . Thirdly , Hereupon it is manifest d that no uncleane thing shall rise unto glory . A prince in the day of his state , or any roiall solemnitie , wil not admit beggers , or base companions into his presence . e Hee is of purer eyes then to behold , much lesse to communicate with uncleane persons . f None but the pure in heart shal see God. Fourthly , that every g wicked man waxeth worse and worse , that hee who is filthy growes more filthy , h that sinne hardneth the heart , and i infidelitie hasteneth perdition . Whence the conclusion is evident , That every impenitent sinner , who without any inward hatred & purposes of revenge against sinne , without godly sorrow forepast , and spirituall renovation for after-times , allowes himselfe to continue in any course of uncleannesse , spends all his time and strength to no other purpose , then k onely to heape up coales of Iuniper against his owne soule , and to gather together a treasure of sins and wrath , like an infinite pile of wood to burne himselfe in . Again , this power of Christs resurrection is a ground of solid and invincible comfort to the faithfull in any pressures or calamities though never so desperate , because God hath power and promises to raise them up againe . This is a sufficient supportance , first , Against any either publike , or privat afflictions . However the Church may seeme to be reduc'd to as low and uncureable an estate l as dried bones in a grave , or the brands of wood in a fire , yet it shall be but like m the darknesse of a night , after two daies he will revive againe , His goings forth in the defence of his Church are prepared as the morning . When n Iob was upon a dunghill , and his reines were consumed within him ; When o Ionah was at the bottome of the Mountaines , and the weedes wrapped about his head , and the great billowes and waves went over him , so that he seemed as cast out of Gods sight ; When p David was in the midst of troubles , and q Ezekiah in great bitternesse , this power of God to raise unto life againe was the onely refuge and comfort they had . Secondly , against all temptations and discomforts : Satans traines and policies come too late after once Christ is risen from the dead ; for r in his resurrection the Church is discharged and set at large . Thirdly , against Death it selfe ; because wee shall come out of our graves as gold out of the fire , or miners out of their pits , laden with gold and glory at the last . Lastly , wee must from hence learne s to seeke those things that are above whither Christ is gone . t Christs Kingdome is not here , and therefore our hearts should not be here . u Hee is ascended on high , and hath given gifts unto Men , as absent lovers send tokens to each other , to attract the affections , and call thither the thoughts . If Christ would have had our hearts rest on the earth , He would have continued with us here , x but it is his Will that we be where He is : and therefore we must make it the maine businesse of our life to move towards him . Things of a nature encline to one another even to their prejudice . A stone will fall to his center , though there be so many rubbes in the way , that it is sure to bee broken all to peeces in the motion . The same should be a Christians resolution . Christ is his Center , and Heaven is his Country , and therefore thither hee must conclude to goe , notwithstanding he must be broken in the way with manifold temptations , and afflictions . Saint y Paul desired , if it had been possible , to be clothed upon , and to have his mortalitie swallowed up of life , and to get whole to Heaven . But if he may not have it upon so good termes , hee will not onely z confidently endure , but * desire to be dissolved and broken in pieces , that by any meanes he may come to Christ , because that , being best of all , will be an aboundant recompence for any intercurrent damage . It is not a losse , but a marriage and honour for a woman to forsake her owne kindred , and house , to go to a husband : neither is it a losse but a preferment for the soule , to relinquish for a time the bodie , that it may goe to Christ , who hath married it unto himselfe for ever . And the fellowship of his sufferings ] This fellowship notes two things : First , A participation in the benefits of his Sufferings ; Secondly , A Conformity of ours to his . First , His a Sufferings are Ours ; we were buried and Crucified with him , and that againe notes two things . First , we communicate in the Price of Christs Death , covering the guilt of sinne , satisfying the wrath of God , and being an Expiation and propitiation for us . Secondly , in the b Power of his Death , cleansing our Consciences from dead workes , mortifying our earthly members , crucifying our old man , subduing our iniquities and corruptions , pulling downe the throne of Satan , spoiling him of all his armor , and destroying the workes of the Divell . And this power worketh , first , by the propheticall office of Christ , Revealing ; secondly , by his Regall office , applying and reaching forth the power of his bloud to subdue sinne , as it had before triumphed over death and Satan . But here the maine point and question will be , what this mighty power of the Death of Christ is thus to kill sinne in us , and wherein the Causality thereof Consisteth ? To this I answere that Christs Death is a threefold Cause of the death of sinne in his members . First , It is Causa meritoria , A meritorious Cause . For Christs death was so great aprice that it did deserve at Gods hand to have our sinnes subdued . All power and Iudgement was given unto him by his father , and that power was given him to purchase his Church withall . And this was amongst other of the covenants , that their sinnes should be Crucified . He gave himselfe unto Gods Iustice for his Church ; and that which by that gift he purchased , was the sanctification & cleansing of it . Now as a price is said to doe that which a man doth by the power which that price purchased : so the bloud of Christ is said to cleanse us , because the office or power whereby he purifieth us , was Conferd upon him Sub intuitu pretij , under the condition of suffring . For it was necessarie that remission and purification should be by bloud . Secondly , it is Causa exemplaris , The death of Christ was the Exemplar pattern , and Idea of our Death to sin . He did beare our sinnes in his Body on the tree , to shew that as his Body did naturally , so sinne did by analogie and legally dye . Therefore the Apostle saith that he was made sinne for us ; to note that not onely our persons were in Gods accompt Crucified with him unto Iustification ; but that sinne it selfe did hang upon his Crosse with him unto monification and holinesse . In which respect Saint Paul saith , That he condemned sinne in the flesh , because he died as sinne in Abstracto . And in this regard of mor●…ification wee are said to be planted in the likenesse of Christs Death ; because as when an Ambassador doth solemnize the marriage of his king with a forraine princesse , that is truely effected betweene the parties themselves , which is transacted by the agent , and representative person to that purpose and service autho●… : so Christ being made sinne for us ( as the Sacrifice had the sinnes of the people emptied upon him ) and in that relation , Dying ; sinne it selfe likewise dieth in us . And there is a proportion betweene the Death of the Crosse which Christ died , and the Dying of sinne in us . Christ died as a Servant , to note that sinne should not rule , but be brought into slaverie and bondage : He died a Curse , to note that wee should loke upon sinne as an accursed and devoted thing , and therefore should not with Achan hide , or reserve any : He Dranke vinegar on his Crosse , to note that wee should make sinne feele the sharpnesse of Gods displeasure aginst it ▪ he was fast naild unto the Crosse , to note that wee should put sinne out of ease , and leave noe lust or Corruption at large , but crucifie the whole body thereof . Lastly though he did not presently die , yet there he did hang till he died ; to note that wee should never give over subduing sinne while it hath any life or working in us . Thus the Death of Christ is the patterne of the death of sinne . Thirdly , It is Causa Obiectiva , an Impelling or moving cause as Obiects are . For Obiects have an Attractive Power . Acha●… saw the wedge of gold , and then Coveted it . David saw Bathsh●…ba , and then desired her . Therefore the apostle mentions Lusts of the Eye , which are kindled by the Things of the world . As the strength of imagination fixing upon a blackemoo●…e on the wall made the woman bring forth a blacke child : so there is ●… kinde of spirituall Imaginative power in faith to crucifie sinne by looking upon Christ Crucified . As the Brasen Serpent did heale those who had been bitten by the fierie serpents 〈◊〉 obiectum fides , meerly by being looked upon : so Christ Crucified doth heale sin by being looked upon with the ey●… of faith . Now faith lookes upon Christ crucified , and bleeding , First , as the gift of his fathers love , as a token and spectacle of more unsearchable and transcendent mercie , then the comprehension of the whole hoast of Angels can reach unto . And hereby the heart is ravished with love againe , and with a gratefull desire of returning all our time , parts , powers , services unto him , who spared not the sonne of his owne love for us . Secondly , It looketh on him As a sacrifice for Sinne , and Expiation thereof to Gods Iustice ; and hereby the heart is framed to an humble feare of reproaching , voiding , nullifying unto it selfe the Death of Christ , or by Continuance in sinne of crucifying the Lord Iesus againe . It is made more distinctly , in the sufferings of Christ , to know that infinite guilt , and hellish filthinesse which is in sinne , which brought so great a punishment upon so great a person ; And hereupon groweth to a more serious Hatred thereof , and carefulness●… against it , as being a greater enemie unto his Iesus , then Iudas that betraid , or the Pharisees that accu●…ed , or the souldiers that Crucified him ; as being more sharpe to the soule of Christ then the nailes or speares that pierced his sacred body . How shall I dare ( thinkes the faithfull soule ) to live in those sinnes by which I may as truely be denominated a betrayer and Crucifier of him that saved mee , as Iudas , or Pilate , were ? Thirdly It lookes on him as Our Forerunnerinto Glorie . whither he E●…tred not but by away of bloud . From whence the heart easily concludes , if Christ Entred not into his own glory but by suffering , how shall I enter into that glory which is none of mine , if I shed not the bloud of my lusts , and take order to Crucifie all them before I goe ? So then none can Conclude that Christ died for him , who findes not himselfe Set against the life of sinne within him , in whom the body of Corruption is not so lesned , as that it doth no more ●…ule to wast his conscience or enrage his heart . If a man grow worse and worse , his heart more hard , his Conscience more senselesse , his resolutions more desperate , his ●…are more dead , his courses more car●…all and worldly then before ; certainely the fellowship and vertue of the bloud of Christ hath hitherto done little good to such a man. And what a wofull thing is it for a man to live and die in an estate much more miserable then if there never had beene any Iesus given unto men ? For that man who hath heard of Christ , at whose heart he hath knocked , unto whose Conscience he hath beene revealed , and yet never beleeveth in him unto righteousnesse , or sanctification , but lives and dies in his filthinesse , shall be punished with a farre sorer Condemnation , then those of Tyre , Sydon , or Sodome , that knew nothing of him . O then let us labour to shew forth the power of Christs Death , and that he died not in vaine unto us . Though wee cannot yet totally kill , yet let us crucifie our corruptions , weaken their vigor , abate their rage , dispossesse them of the throne in our hearts , put them unto shame : and in as much as Christ hath Suffered for sinne , let us cease from sinne , and live the rest of our time not to the will of the flesh , nor to the lusts of men , but to the will of God. The second part of our fellowship in sufferings with Christ is the conformitie of ours to His. In all our afflictions he is afflicted ; and Saint Paul cals His sufferings the filling up of that which is behinde of the afflictions of Christ. Not as if Christs sufferings were imperfect ( for By one offering He●… hath perfected for ever them that are sanctified . ) But as Christ hath Personall sufferings i●… corpore proprio , in His humane Body , as Mediator , which once for ever He finished : So He hath generall sufferings in corp●…re mystico , in His Church , as a member with the rest . Now of these sufferings of the Church we must note that they have no conformitie with Christs in these two things . First , not in Officio , in the office of Christs sufferings ; for His were meritorious a●…d satisfactorie ; Ours onely mini●…teriall , and for edification . Secondly , not in 〈◊〉 & 〈◊〉 , not in the weight and measure of them ; not so bitter , heavie , and wofull as Christs were ▪ For the sufferings of Christ , vpon any other Creature , would have crushed him as low as Hell , and swallowed him up for ever . In other respects there is a conformitie of our sufferings to Christs ; so that He esteemeth them His. Our sufferings are : First , such as wee draw upon our selves by our owne folly ; and even in these afflictions which Christ as the King ●…ver His people inflic●…eth upon them , yet as their Head and fellow member Hee compassionateth and as it were smarteth with them . For Christ is so full of tendernesse , and so acquainted with sorrowes , that wee may justly conceive Him touched with the feeling of those paines , which yet He Himselfe seeth needefull for them . Secondly , ▪ such as are by God imposed for triall and exercise of those graces which himselfe gives ; and in these we have a twofold Communion and conformitie to Christ : First , By association ; Christ : giveth us His Spirit to draw in the same yoke with us , and to hold us under them by His strength . That Spirit of Holynesse by which Christ overcame his sufferings , helpeth our infirmities in ours . Secondly , in the manner of undergoing them , with a proportion of that meeknes and patience which Christ shewed in His sufferings . Thirdly , such as are cas●… upon us by the injuries of Satan and wicked men . And these also beare conformitie unto Christs , as in the two former respects , so thirdly in the cause of them , for it is Christ only whom in his members Satan and ●…he world doe persecute . All the enmitie that is betweene them is because of the seede of the woman . If Christ were now amongst us in the fashion of a servant and in a low condition as once he was ▪ & should convince men of their wickednesse as searchingly as once he did , Hee would doubtlesse be the most hated man upon the Earth . Now that Hee is conceived of , as God in glory , men deale with him as Ioa●… with Abner , they kisse and flatter him in the outward profession of His Name and Worship ; and they stabbe and persecute Him in the hatred of His wayes and members . And this is the principall reason why so many stand of from a through embracing of Christ and his wayes ; because when they are indeede in His body , they must goe His way to Heaven , which was a way of suffering . They that will live godly in Christ Iesus must suffer persecution , and be by wicked men esteemed as signes and wonders to bee spoken against , and that not onely amongst pagans , and professed enemies to the Truth , but even in Israel , and amongst those who externally make the same profession . But this should comfort us in all our sufferings for Christs sake , and for our obedience to His Gospell ; that wee drinke of our masters owne Cuppe , that wee fill up that which is wanting of His afflictions , that Christ Himselfe was called a Samaritane , a Divell , a wine-b●…bber , entrapped , spied ▪ snared , slaine ; and Hee who is now our Captaine to leade us , will hereafter be our a Crowne to reward us ; wee may safely b looke upon Christs issue , and know it to bee ours . First , wee have Christs fellowship in them ; and if it were possible , a man were better bee in Hell with Christ , then in Heaven without Him : for His presence would make any place a Heaven , as the c King makes any place the Court. Secondly , wee have d Christs strength to beare them . Thirdly , e His victories to overcome them . Fourthly , f His Intercession to preserve us from falling away in them . Fifthly , His Graces to be the more gloryfied by them , as a Torch when it is shaken shines the brighter . Sixthly . His compassion to moderate and proportion them to the measure of strength which Hee gives us : And lastly , His Crowne on our heads , His Palme in our hands , His triumphall Garments upon us , when wee shall have tasted our measure of them . For our light affliction , which is but for a moment , worketh for us a farre more exceeding and Eternall weight of Glory . While we looke not at the things which are seene , but at the things which are not seene : For the things which are seene are Temporall , but the things which are not seene , are Eternall . FINIS . Notes, typically marginal, from the original text Notes for div A10659-e4080 Eccles. 12. 13. Rom. 8. 20 , 22. Rom. 3. 23. Psal. 78. 41. Rom. 14. 15. 20. Ex eodem utero ignorantiae . Tertul. a Tit. 1. 4. b Iud. verse 3. c Gal. 3. 16. Phil. 3. 16. d Ephes. 4 4. e 1. Cor. 3. 11. f Ephes 2. 19. Eph. 3. 15. 1. Tim. 3. 15. g 1. Cor. 12. 25. h Gen. 1. 27. i 1. Tim. 3. 16. Rom. 8. 3. k Ephes. 4. 24. Col. 3. 10. l Matth. 16. 26. Ier. 16. 19. Hos. 2. 8. 12. Psal. 36. 9. Matth. 13. 22. Prov. 30. 8. Heb. 13. 5. Act. 13. 34. Iob 6. 18. 1. King. 12. 26. Ier 48 13. Esai 30 3. Esai . 20. 5. 1. Ioh. 3. 15. Ioh. 10. 10. Mark. 11. 20. 1. Tim. 4. 8. 2. Tim. 1. 1. Habac. 2. 13. Habac. 1. 15. 16. Ephes. 5. 5. Col. 3. 5. Psal. 49. 6. Luk. 12. 19. Psal. 49. 11. Psal. 10. 6. Uid Brisson . de Regno Pers. lib. 1. pag. 8. 14. Zeph. 2. 15. Psal. 9. 20. Matth. 6. 21. Psal. 49 6. Psal 62. 10. Prov. 10. 15. Ier. 43. 2. Obad. ver . 3. Psal. 17. 10. Psal. 10. 4 , 5. Iob 20. 7. 15. 1. Ioh. 5. 10. Hag. 2. 15. 19. Mal. 3. 10. Prov. 19. 17. Deut. 28. 2. 14. Matth. 25. 42. Ier. 22. 21. Hos. 13. 6. Deut. 6. 10 , 11 , 12. Deut. 8. 10. 18. Iam. 2. 5. Matth. 11. 5. 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. Hom. 2. ad pop . Antioch . Hos. 9. 2. Eccles. 6. 1 , 2. Quantumlibet delectent jactantia divitiarum , & tumor honorum , & vorago popinarum , & bella theatricorum , &c. Aufert omnia ista una febricula , & adhuc viventibus totam falsam beatitudinē subtrahit ; remanet inanis & saucia consciencia . Aug. de Catechiz . Rud. ca. 16. Gen. 4. 7. 1. Tim. 4. 4. Rom. 14. 14. Tit. 1. 15. Act. 10. 14. Rom. 8. 20 , 21. Eph. 5. 26. Revel . 21. 5. 2. Cor. 5. 17. Ioh. 10. 35. 36. Heb. 5. 5. Ioh. 6. 27. 37. 40. Act. 4. 27. Ioh. 10. 18. z Ioh. 5. 22. 27. 30. Matth. 28. 18. Esai . 11. 2 , 3 , 4. Ioh. 3. 34 , 35. Eph. 1. 13. Ioh. 17. 17. Matth. 9. 2 , 6. 1. Tim. 4. 8. Psal. 37. 25. Heb. 13. 5. Matth. 6. 33. Heb. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in 1. Cor. homil . 2. Chrysost. Ephes 3. 17. Gal. 2. 20. Rom. 8. 17. Heb. 1. 2. 1. Ioh. 1. 3. 1. Cor. 3. 21 , 23. Rom. 8. 32. Aug. epist. 89. 2. Cor. 8. 9. Iam. 2. 5. 2. Cor. 6. 10. * Gen. 24. 12. * Nehem. ● . 4. a Morbis grassantibus vel prodigijs nunciatis Pacem Deûm exposci moris erat , vide Brisson . de Formul . lib. 1. pa. 81. edit . 1592 b Plin. Panegyr . Bene ac sapienter majores instituerunt ut rerum agendarum , ita dicendi ini●ium à Precationibus capere , &c. Sueton. in Aug. cap. 35. vid. Brisson . de Form. lib. 1. pag. 42. Et Coqu 〈…〉 ●ommentaria in Aug. de Civit. Dei. lib. 2. cap. 8. num . 2. c Livius li● . 26. A. Gel. Noct. Attic . lib ▪ 7. cap. 1. C●●●s ab A 〈…〉 describitur 〈◊〉 dedita , 〈◊〉 〈◊〉 〈◊〉 Civit. Dei. lib. 3. . cap. 21. d ●…ph . 6. 18. 1. Thell . 5. 17. Phil. 4. 6. a Marke 1 35. b Matth 1●… . 23. c Luk. 21. 39. d Mark 1. 3●… . 38. e Mark. 6. 41. f Luk. 9. 12 , 13. g Luk. 9. 28. h Matth. 26. 36. Ioh. 17. 1. i Heb ▪ 5. 7. k 〈◊〉 orat . cap. 9. Revel . 8. 3 , 4. Exod. 28. 38. Rom. 8. 34. 2. Chron. 20. 6. 2. Chron. 14. 11 Matth. 8. 2. Esai . 43. 76. Dan. 9 1 , 2 , 3. 2 Chron. 20. 9. 2. Sam. 7. 27 , 28 , 29. Aug 〈◊〉 . lib. ●… . cap. 9. Ezek. 36. 37. Psal. 106. Iustin Martyr Apolog. Tertul. Apol. c. 5. Eccles. 5. 19. 2. Tim. 3. 4. Eccles. 7. 1. Pro●… . 22. 1. Matth. 23. 5. Ioh. 5. 44. 12. 43. Luk. 6. 26. 1. Tim. 6. 10. Act. 7. 22. Col. 2. 4. 8. a Tertul. de praescript . cap. 7. de Idolatr . cap. 10. Hieron . contr . Luciser . cum praefat . Erasmi . vid. Pet. Erodium . Decret . lib. 1. Tit. 6. §. 2. Hook. l. 5. §. 3. b See Reynolds 〈◊〉 〈◊〉 . c. 2. diuis . 3 p●…g . 72. Act 6. and 17. Eccles. 12. 12. Rom. 1. 22. 2. Tim. 3. 9. Deut. 25. 14. 16. Prov. 20. 10. 23. Prov. 21. 6. In cofundamentum non est Christꝰ cui cae●…era praeponuntur . Aug. de Civ . dei . lib. 21. cap. 26. Luk. 12. 25. 2. Thes. 3. 2. Multi no●… a Christi vnitate sed a suis commodis nolunt recedere . Aug. de Baptis . lib 4. c. 10. Mark 5. 17. Psal. 106. 24. Act. 7. 39. Mal. 1. 7. Zech. 11. 12. Uti volunt Deo vt fruantur mund●… . Aug. de Civ . dei . lib. 15. cap. 7. Amos. 3. 10. lam . 5. 3. Prou. 8. 18. 1. Pet 1. 18. Iam. 5. 2. Psal. 55. 19. 2. Pet. 3. 4. Numb . 16. 32. Rom 8. 2●… . 2. Pet. 3. 10. Aristet . Polit. lib. 5. cap. 1. 10. Rom. 1. 18. Ioel 2. 30. Zeph. 1. 15. ●…sal . 11. 6. Psal. ●…8 . 12. Ier. 4. 23. 28. Esay 13. 10. Euseb. H●…st . l. 3. cap 8 & Ioseph . de Bello Iudaico lib. 7. cap. 12. Gen. 3. 17. 18. Hos. 10. 8. Esay 34. 13. Ier. 43. 8 , 13. Esay 30. 23. Esay 11. 6. 7. locl 3. 18. Amos 9. 13. Quodcunque nunc 〈◊〉 , mundi ipsius senectute degenerat , ut nemo mirari debea●… singula in mundo coepisse desicere , cum totus ipsetam mundus in defectione 〈◊〉 . Cyprian . 〈◊〉 . Dem. Hol. 5. 12. Prov. 23. 5. Eccles 5. 11. Hag. 1. 6. Hos. 9. 11. Psal. 127. 3. 5. Amos 3. 15. Amos 1. 4. Psal. 49. 11. Zach. 5. 4. Levit. 14. 35. 55. Iam. 5. 1. Habak . 2. 6. 7. Prov. 10. 3. Iob 20. 28. Psal. 73. 18. 19. Prov. 10. 7. Amos 4. 7. Vers. 9. Psal. 78. 30. 31. Io●…l . 1. 5. Habak . 2. 16. Isai. 51. 17. 22. Ezek. 23. 33. Ier. 25. 16. 27. Esai . 62. 8. 2. Thes. 1. 9. Eccles. 1. 4. Psal. 49. 11. 2. Pet. 3. 7. 10. 1. Ioh. 2. 18. Esai . 59. 5. Esai . 28. 20. Ier. 17. 11. Ier. 12. 2. Psal. 124. 5. Habak . 2. 16. Amos 1. 2. Gen. 15. 16. Amos 8. 1 , 2. Ierem. 1. 11. ●…2 . Zachar. 5. 6. 7. 8. 9. 10. 11. Ioel 3. 13. Math. 13. 30. Esay 63. 3. Lament . 3. 15. Hos 9. 7. Esai . 26. 11. Esai . 42. 25. Deut. 32. 34. 35. Esai . 65. 6. Ier. 17. 1. Hos. 13. Ier. 2. 22. 24. Hag. 2. 18. Gen 6 3. Hos. 5. 7. Hos. 10. 15. Psal. 37. 17. Iob. 21. 16. Solatia miscrorum non gaudia beatorum . Aug. E●…ist . 119. Imaginaria in seculo & 〈◊〉 veri . Tertul. de coron . mil. ca. 13. Eccles. 11 9. Tertull. Apolog. cap. 33. Brisson . de Formul . lib. 4. Aug●…stus n●…cturno visu s●…ipem quota●…is die cert●… 〈◊〉 à p●…pulo cavam man●…m asses ●…orr . gentibus praebens . Sue●…on . in Aug. cap 9●… . 1. Cor. 7. 29. Esai . 38. 12. 1. Pe●… . 47. 2. Pet 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Rhet. lib. 2. Heb. 11. 1. Heb. 11. 13. Ioh. 8. Esai 40. 8. Si desunt , non per mala opera quarantur in mundo , si adsunt , per bona opera serventur in coel●… . Epi. 205. Luk. 16. 9. Esai . 58. 10 , 11. Eccles. 1. 8. Matth. 13 22. 1. Tim. 6. 10. 2. Cor. 7. 10. Luk. 14. 18 , 20. 1. Iohn 2. 15. Ezeck . 33. 31. Hos. 13 ▪ 6. Psal. 10 4. 1. Cor. ●… . 25. Act. 17. 32. Ier. 43. 2. Luk. 16. 14. Obad vers . 3. 4. Habak . 2. 9. 10. Ezek. 28. 17. Zeph. 2. 15. Psal. 58. 9. 118. 12. Eccles. ●… . 22. 23. Tacit. Hist. lib. 1. Prov. 21. 5. 26. 1. Tim. 6. 9. Rom. 8. 23. 26. Psal. 42. 1. Cant. 2. 5. 2. Sam. 13. 2. 1. King. 21. 4. Aug. de Civ . Dei. lib. 14. c. 4. Confess . lib. 6. c. 8. Coofess . lib. 9. c. ●… . Tacit. 1. Tim. 6. 10. Exod. 16. 20. Amos 2. 6 , 7. Habak . 2. 6. Amos 3. 10. Iames 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ad pop . Antioch . Hom. ●… . 1. Tim. 6. 17. Senec. ep . Rom. 1. 22. Ethic. lib. 7. c. 3. & 4. Vide de philosophis Impudicis & veritatem corrumpentibus . Tertul. Apolog. cap. 46. Tacit. An. lib. 13. Dio. Tacit. Annal. lib ▪ 6. Aristotel . Polit . lib ▪ 1. cap. 10. Uid . Rosin ▪ Antiq . lib. 8. cap. 20. 1. King. 4. & 10. 2. Sam. 13. 15. See Io●… 20. 15. — 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ad pop . 〈◊〉 . ●…om . 2. Iob 20. 14. 16. 20. 22. 23. Psal. 69. 22. 1. Cor. 9. 17. Tit. 1. 15. Hag. 2. 12 , 13 , 14 Revel . 10. 9. Solatia non negotia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. polit . lib. 2. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. polit lib. 1. cap. 9. Esai . 64. 3. Esai . 30. 13. Esai . 47. 9. Psal. 58. 9. 2. Pet. 2. 1. Zach. 5. 2. 9. Clem. Alex. in Paedag. li. 3. ca. 2. Gen. 3. 6. 1. Tim. 2. 14. Gen. 25. 32. Luk. 12. 20. Ezek. 28. 9. Ier. 2. 36. Hos. 10. 6. Esay 10. 7. 16. Esay 47. 8. 11. Iob 6. 19. 20. Psal 62 9. Hos. 10. 13. Ier. 16. 19. 1 Pet. 1. 18. Psal. 49. 7. 8. Revel . 18. 13. Prou. 11. 4. 10. 2. Ezek. 7. 19. Zeph. 1. 18. Esay 28. 14. 15. Amos 6. 1 , 7. Amos 2. 14 16. Amos 9. 2. 5. Obad. vers . 3. 9. Esay 57. 13. Ier. 2. 28. Deut. 32. 37. 42. Ier 11. 12. Esay 10. 3. 4. Ezek. 22. 14. Ier. 4 ▪ 30. Esay 31. 3. Aug. de Mendac . ad Consent . lib. 2. Sa. 15 25. 26. 1. Sam. 3. 18. Act. 21. 12. 14. 2. King. 6. 33. 1. Thes 5. 8. 1. Cor. 3. 6. Matth. 14. 28. Luk. 12. 25. 1. Pet. 5. 7. Psal. 55. 22. Eph. 2. 19. Gal. 6. 10. Matth. 6. 32. Heb. 13 5. Dan. 3. 17. 2. Sam. 30. 6. 2. Chron. 14 11. 12. 2 Chron. 16. 9. Numb . 14. 11. Psal. 78 19. 20. Psal. 106. 24. Gen. 4. 13. Ezek. 37. 11. Esay 49. 24 25. Hab. 3. 3. 18. Zach. 4. 6. 10. Esay 55. 8. 12. Hos. 11. 9. 2 Chro. 20. 6. 12 Ezek. 37. 3. Mat. 10. 16. 17. Phil. 4. 5. 6. 7. 1. Sa. 1. 7. 10. 18. 1. Chron. 29. 9. Deut. 12. 18. Deut. 28. 47. Mal. 2. 13. Esay 38. 14. 20. Hab. 3. 2. 16. 18. 19. Psal. 6. 6. 9. Eph. 4. 17. Matth. 6. 32. Ioh. 15. 10. 1. Cor. 2. 10. Rom. 12. 2. Psal. 4. 3. Tit. 2. 14. 1. Pet. 2. 9. Cyprian . Iam. 4. 3. 2. Cor. 7. 10. Math. 13. 22. Iam 4 4. 2. Cor. 8. 9. Phil. 2 7. Matth. 12. 24. Act. 27. 23. 2. Cor. 12. 7. 9. Phil. 4. 13. Matth. 25. Ephes. 2. 6. Col. 1. 24. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrysost. ad pop . Antioch . hom . 5. Psal. 6●… . 10. Nec vulnus adactis debetur gladijs , percussum est pectore ferrum . Luc. a Mic. 2. 1. b Hab. 2. 10. c Luk. 12. 17. 18. d Luk. 12. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Hos. 4. 17. f Rom. 13. 14. g Eph. 5 ▪ 5. Col. 3. 5. 1. Sam. 4. 20. Ioh. 16. 21. Hos. 9. 11. 2. Sam. 18. 3. Prov. 10. 15. Psal 49. 6. 1. Tim. 6. 17. Ier. 9. 23. Hos. 7. 9. 11. Deut. 24. 5. Iam. 1. 14. Causas corruptelarum non in illecebris , sed in cordibus habemus , & vitiositas nostra mens nostra est . Salvi . de Guber . lib. 6. a Gen. 3. 5. b Exod. 7. 23. c 1. King. 13. 18. d 2. Chro. 1●… . 11 e Ier. 7. 4. f Act. 19. 27. g Act. 17. 19. 1. Tim. 6. 9 , 10. Amos 2. 6. Prov. 1. 18 , 19. Luk. 16. 14. Ezek. 33. 31. Hos. 5. 4. 11. Hos. 13. 1. Dan. 3. 6 , 7. 2. Thes. 2 9. ●…2 . Mark. 10. 22. Ephes 2 3. Col. 2. 11. & 3. 5 Heb. 12 11. Rom. 8. 6. Iam : 3. 13. 17. a Ezek. 28. 5. Psal. 10. 4. Obad. v. 3. Esay 10. 12. Ier. 22. 21. & 43 2. Hos. 13. 6. b Mal. 3. 13. 14. Nehem. 9. 29. Ier. 13. 17. c Exod. 7. 23. & 9. 17. d Psal. 10. 6. Ier. 21. 13. Ezek. 28. 2. e 2 Tim. 3. 2. f Mat 1●… . 24. g Iam 4. 1. 4. 1. Pet. 2. ●…1 . h Rom. 8. 7. i Levit. 26. 41. k Mic. 7. 9. l 2. Tim 3 8. Ier. 12. 21. Zech. 7 ▪ 9. 12. Luk. 16. 14. Acts 7. 51. 2. Cor. 10. 3. 5. m Psal. 1 19 92. 114. 143 165. . n Ier. 30. 11. Esay 63. 13. Esay 28. 27. 18. Hab. 3. 3. Psal. 78. 38. o Heb. 12 , 6. 10. 11. Esay 10. 12. p 1. Cor. 10. 13. Zech. 1. 16. 4. 6. 7. Esay 64. 7. 12. Hab. 3. 17. 19 Prov. 10. 3 Ier. 17. 8. q Psal 119. 71. Heb. 12. 11. r 2. Cor. 12. 9. Phil. 1. 29. Phil. 4. 12. 13. 1. Cor. 10. 16. 2. Cor. 4 17. Esay 6. 7. & 54. 8. Rom. 13. 14. u Deut. 6 5. x Hos. 10. 2. Iames 1. 8. y Psal. 78. 37. z Act. 7 39. Ier. 11. 10. a Phil. ●… . 21. Esay 56. ●…1 . Ezek. 34. 2. b 2. King. 9. 7. 10. 10. 16. Hos. 1. 4. c Ioh. 5. 44. Iam. 3. 12. Iam. 1. ●… . Rom. 7 3. 4. Matth. 6. 24. Ephes. 5. 27. Psal. 45. 10. Matth. 10. 37. Cant. 5. 10. 16. Phil. 3. 8. Iam. 4. 3. Mark. 10. 21. 22 Matth. 6. 21. Matth. 24. 28. Luk. 7. 29. 30. Mat. 9. 12. 13. Iam. 1. 21. Ier. 42. 5. 6. Ier. 43. 2. Ier. 5. 12. Ier. 17. 15. 2. Chro. 36. 16. Luk. 8. 19. 1. Sam. 9. 20. Iudg 9. 14. 15. 〈◊〉 〈◊〉 servi , ne●… domini deteriores . 2. Sam. 23. 6. 7. 1. Ti●… . 6. 10. Iam. 4. 4. 1. Ioh. 2. 15. Iudg. 8. 16. Notes for div A10659-e17620 Elen●…hus est Syllogismus cum contradiction●… conclusionis . Arisi . 1. Cor. 3. 14. a Vid. Iacob . Portum contra Ostorod . cap. 1. b Sine lumine supernaturali potenti●… superinfuso . Episcop . disput . 3. c Armin. in Rom. 7. pag. 843. Remonstr . Declar . fidei . cap. 1. §. 14 ▪ Exam. Censur . cap. 1. ●…l . 33. 37. a Psal. 119. 18. 27. 73. 125. 169. Phil. 3. 10. b 1. Cor. 8. 2. ●… Ephes. 3. 19. d Ioh. 104. 14. e 2. Cor. 3. 14. f 1. Cor ▪ 2. 14. Ier ▪ 6 ▪ 10. g 1. Ioh. 5. 20. h Acts 16. 14. i 2. Cor. 3. 17. 18 Lu●… . 24. ●…5 . k Hos. 7. 9. Esay 42. 25. l Iohn 7. 17. Psal. 25 9. 14. Rom. 12. 2. Matth. 11. 25. Ante omnia opu●… est Dei Timore ad ipsum converti , ut eius voluntatem cognoscamus — in tantum non vident in quantum hui●… secul●… vivunt . Aug. de Doctr. Christi . l. 2 c. 5. Deus nos Adiuvat & ut Sciamus , & Am●…mus . epist. 143. Non doctrina extrinsecus insonante , sed inte●…na , occulta , mirabili , ine●…fabili potestate operatur Deus in cordibus hominum & U●…ras Revelationes & bonas voluntates . de Grat. Christi . c. 24 And elsewhere he recants his opinion , Quod , ut praedicato Eva●…gelio con●…tiremus , nostrum esset proprium & ex nobis . Adprosper . & Hilar. lib. 1. cap. 3. m So●… . Armin. Tolet. vid. ●…xam . censur . c. 11. fol. 129. Contr. Iu●… . lib. 6. cap. 23. & cont . 2. Epist. Pelag. lib. ●… . cap. 8. 9. 10. 11. Phil 3. 5. Act. 22. 3. 2. Tim. 1. 3. 1. King. 10. 7. 2. Sam. 14. 32. ●…er 8. 8. Hos. 8. 2. Rom. 2. 13. 17. De arbitris sensus sui Deum pensitant . Tertu . con●… . mar . l. 2. c. 2 Iudicia domestica . Tertull. Apol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Esai . 28. 15. 17. Deut. 19. 19 , 20. 2. Cor. 10 4 , 5. Iam. 1. 21. Luk. 11. 22. Qui se dedebant arma tradiderunt . Brisson . deformul . lib. 4. Mic. 6. 8 , 9. Act. 17. 23. 27. Rom. 2. 15. Tit. 1. 12 , 13. Ester . 1. 8. 1. Cor. 11 14. Hieronym . in 1. Cor. 11. 14. De Coron . mil. cap. 14. De opere mon. cap. Aperte contra Apostoli Praeceptum . Manifesta verba Apostoli in perversam detorquere sententiam . Rom. 5. 12. Iob 14. 4. Psal. 51. 5. Rom. 7. 7. 1. Ioh. 3 4. Psal. ●… 19. 96. Ioh. 3. 20. Ioh. 5. 45. Eph. 4 20. Eph. 3. 17. 4. 14. Psal. 78. 37. * Esay 56. 2 , 6. Heb. 6. 18. Act 11. 23. * 1. Tim. 4. 16. 2. Tim. 3. 14. Tit. 1. 9. Iud. v. 3. 1. Thess. 5. 21. a Psal. 19. ●… . b Psal. 119. 128. c Ibid. v. 140. d Ibid. v. 138. Psal. 19. 7. e Rom 7. 12. 14. f Psal 119 50. Heb 4. 12. g Eccles. 7. 29. h Deut. 32. 5. i Iam. 1. 8. k 2. Tim 3. 13. l Gen 6. 5. Tit. 1. 15. m Col 2 18. n Rom. 1. 18 〈◊〉 . o ●…am . 4. 10. p Dan. 9. 7. q Ezta . 9. 6. Ezek. 16. 63. r Ezek. 36. 31. Gen. 18. 27. Iob 42. 6. s Iob 40. 4. 2. Sam. 6. 22. t 2. Cor. 1●… . 11. u Nehem. 9. 33. x 1. Cor. 11. 31. y Ezra . 9. 13. Psal. 51. 4. z 2. Tim. 3. 8. Tit. 1. 15. * Esai . 5. 2●… . a Prov. 14. 12. b Rev. 3. 17. Hos. 12. 8. Prov. 21. 2. c Arist. polit . lib. 2. cap. 1 , 2. d Eudem , lib. 3. cap. 7. mag . moral . cap. 31. Ethic. lib. z. c. 8. lib. 4. cap. 14. lib. 4. cap. 7 , 8. e Alicubi Quintilia . f De petitione consulatus ad M. fratrem . g Quintil. lib. 12. cap. ●… . h Tertul Apolog. cap. 46. i Luk. 18. 11. 12. Act. 26 5. Ios●…ph . Antiq. lib. 18. c. 2. De Bello Iudaico lib. 1. cap ▪ 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…d . Epipha●…m contra Haeres . lib. ●… . to Haeres . 16. k Prov. 21. 27. Hag. 2. 12. Psal. 51. 5. Gen. 6. 5. Gen. 8. 21. 1. Cor. 7. 14. Esay 1. 4. Prou. 22. 15. Heb. 6. 4. Sacros Scripturae libros ●…ull us inimicus cognoscere sinitur . Aug. de Mor. Eccles●… . l. 1. c. 25. Si voluntatem Dei nosse quisquam desiderat fiat Amicus Deo — Hoc si haberent non essent Haeretici . Idem de Gen. contr . Manich●…os . l. ●… . c. 2. Luk. 22. 25. 1. Pet. 2. 11. Herodot . Lu●… . 11 〈◊〉 . a Rom. 3. 19. b Rom. 11. 32. Gal. 3. 2●… . c Rom. 7. 6. d Gal. 3. 10. 13. 2. Cor. ●… . 7. Mark. 16. 16. 1. Cor. 14. ●…5 . e Hos 6. 5. f Rom. 8. 15. g 2. Tim. 1. 7. h 1. Kin. 18. 44. i Heb. 10. 26. Aristot. Problem . sect . 23. quest . 5. Tertul●…de Anima , cap. 52. 〈◊〉 Ge●…rg . 〈◊〉 . con●… d●… 〈◊〉 〈◊〉 Dei. cap. 4. 〈◊〉 4 ▪ 8 Ioh. 3 5 6. Rom. 5 12 , 16 , 17 , 18. 1. Cor. 15. 17 , 48 , 49. a Omnes in Ada●… 〈◊〉 , quia ●…mnes 〈◊〉 〈◊〉 〈◊〉 . Aug. Traxit 〈◊〉 ho●… , quia unus erat cum 〈◊〉 quo traxit ▪ Aug. ●…p 23. pres●… 〈◊〉 . coll . c. 18. Genus H●…manumin parente ▪ primo ●…elut in radiceputruit . Gregor . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost apud Au●… . vid. Ge●…ard . voss. 〈◊〉 . 〈◊〉 . ●… . part . 1. & 2. c 〈◊〉 Institut . vid. Iacob . Portum . cap 27. Remonst . exam . censur . cap 7. sect 4. Quis ante prodigiosu●… Coeles●…ium Re●…tu praevari●…ationis Adam omne genus 〈◊〉 n●…g . vit 〈◊〉 Vincent . Lirinens advers . Haeres . c. 34. d 〈◊〉 L●…x , & Matrix praeceptorum Dei. Tertul. contra Iudae●…s c. 2. e Possibile a●…●…cile praeceptum . Aug. cont . Iul. l. 3. c. 18. Aug. Enchirid. c 45. a Aug. Retract . li●… . 1. cap. 13. Aquin. Andrad . Orthodox . expli●… . lib. 3. b 〈◊〉 . Iuoledientia . Vivacitas , libido . ●…orbidus , affectus . Aug. deperfect . In●… . c 4 de Civ . Dei. l 14. c 15. 〈◊〉 . 〈◊〉 . l. 4. c. 13 de 〈◊〉 . & con●… . lib. 2. c. 13. Retract . lib. 1. cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Instit. Martyr . 〈◊〉 Anglic. Art. 9. c Ioh 3. 6. d Rom 8. 6 , 7. lam . 3 15. e Rom. 6. 6 Eph. 4. 22. f Colos. 3. 5. g Rom. 7. 23. h 1. Ioh. 3. 8. i Ioh 8 44. k Iam. 3. 6. l Rom 7 24. 1. Cor. 12 8. m Luk 24 45. n Rom. 7. 14. Ioh 4. 24. o Heb 4 12. p Psal. 119. 96. q Luk. 10. 27. r 〈◊〉 Ori●… 〈◊〉 , 〈◊〉 〈◊〉 & 〈◊〉 non 〈◊〉 quam 〈◊〉 〈◊〉 Tertull. de p●…dicit . c 6. s 〈◊〉 con●… 〈◊〉 1. S●…to de natura & grat●…a , li●… 1. c. 3. And●…ad 〈◊〉 . explic . lib. 3. p. 217. ●…er . in Gen. lib. 5. de 〈◊〉 . Inn●…nt . 〈◊〉 excel . 4 〈◊〉 . 4. num . ●…64 . 〈◊〉 . de gratia 〈◊〉 , cap. 5. 〈◊〉 . 〈◊〉 . 〈◊〉 . cap. 8. §. 1. qu●…m 〈◊〉 ho●… 〈◊〉 re●… 〈◊〉 n●… Deus Author 〈◊〉 〈◊〉 〈◊〉 . lib. 2. cap. 7. & 〈◊〉 〈◊〉 〈◊〉 esse dicit . de gratia & lib. Arbitrio . t Rom. 5. 13 , 14 , 20 , 21. u Rom. 2 ▪ 12 , 14. Ro●… . ●… . ●… . 〈◊〉 . ●… . 13. Gal. 3. 19. Phrasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notat ministerium Legati . Tarnou . ex●…rcit . biblic . pag. 83. edit . ●… . Heb. 1. 14. Deut. 5. 5. Heb. 8. 6. Heb. 8. 6. Exod. 34. 30. 2. Cor. 3. 7. Deut. 5 25. Heb. 2. 15. Rom. 8. 15. Heb. 12. 18-20 . Ro. 3. 9-19 . 23. Rom. 11. 32 ▪ Gal. 3. 22. Gen. 6. 5. 8. 21. Amama . Antibabaris . biblic . l 2 P. 395. Heb. 4. 13. Mark. 7. 21. Col. 2. 11. 3. 5. 9. Licet facultates non fuerunt per lapsum abolitae , determinatio tamen earum ad obiecta spiritis ▪ alia fuit protinus extincta . Zexman de Imag Dei. cap. 7. Ephes. 4. 17. Rom. 1. 28. Rom. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophilus ad Antolis . l. 1. Rom. 1. 18 , 2 , 22 , 28. 1. Tim. 6. 4. 5. 2. 〈◊〉 . 2. 16 , 23. 1. Tim. 6. 20. 2. Cor. 10 5. Ephes 4. 21. Rom ▪ 8. 7. 1. Cor. 1. 23. 1. Cor. 3. 12. 19. Col. 2. 23. Iam. 1. 8. Ephes. 4. 19. 1. Tim. 4. 2. Tit. 1. 15. Heb. 9. 14. Ier. 17. 9. Ier. 8. 5. Ro●… 2. 4. E●…y 57. 11. 〈◊〉 9. 15. 16. 18. 30. Prov. 22. 15. 1. Cor. 3. 19. Ier. 8. 9. Rom. 1. 21. E●…cles 9. 3. Heb. 3. 12. Psal. 1 c 6. 24. Psal. 78. 18 , 19 , 20 , 12. Mat 15. 19. Heb 4. 1●… . Iam. 3. 6. Ier. 6. 10. Rom. 8. 7. Ier. 2. 27. Neh. 9. 29. Ma●… . 1. 13. Zach. 7. 11. Libertas as Arbi●… perijt qu●…ntum ad Iu●…itam , non quantum ad naturam aut peccatum . Vid. ●…ag . cont . 2. epist. Pelag . lib. 1. cap. 2. & lib. 2. c. 5. & ●…nchirid . c. 30. 31. a Psal. 106. 24. Luk. 6. 14. Exod. 5. 2. b Matth. 23. 37. Act 7. 39. 51. Act. 13. 46. Luk. 7. 30. Luk. ●…9 . 14. c Mal. 3. 14. d Gal. 5. 17. Ier. 2. 25. Esay 30. 15 , 16. Ier. 6. 17. & 7. 27. I●…r . 44. 16 , 17. c Heb. 2. 1. Nehem 9. ●…7 . Psal. 106. 7. & 13. 21. Iob 31. 1. Psal. 29 1. Matth. 20. 15. 2. P●…t 2. 14. 1. Ioh. 2. 16. Iam. 3. 6. 1. Cor. 3 3. Ioh. 8. 44. 2. Cor. 3. 5. 1 Cor. 15. 10. Rom. 1. 24. Iam. 1. 14. Col. 2. 18. Eph. 2 3. Gal. 5. 24. 〈◊〉 in Ioh. 1. 29. Rom. 7. 17. Vid. Scultet . 〈◊〉 . Evang. lib. 1. pag. 87. Epiphan . Hares . l. 2. H 64. Levit. 14. 41-45 Heb. 12. 1. Uid . Glassi●…philolog . Sacram. lib. 1. Tract . 2. pag. 168. Rom. 7. 20-23 . Rom. 6. 3-8 . 11. & 7. 3. 4. Col. 2. 11. Glass●…philolog . Sacr. l. 2. pag. 425 1. Ioh. 3. 9. Ioh. 3. 5. 1. Ioh. 1. 8. Rom. 10. 4. Rom. 3. 20. 21. Phil 3. 9. Ephes. 2. 8. 10. Planè dicimus decessisse legem quoad onera , non quoad Iustitiam . Tertull. 2. Sam. 23. 5. 2. Cor. 8 12. Mal. 3. 17. Hos. 11. 3. Hos. 14 5. Gal. 3. 13. Esay 53. 3. Col. 1. 9. Phil. 2. 13. Phil. 4. 13. Luk. 1. 74. Rom. 7. 22. Psal. 110. 3. Mic. 4. 2. Rom. 5 5. 〈◊〉 Cor. 3. ●…7 . 2. Tim. 1. 7. Ioh. 13. 34. Iam. 1. 25. Matth. 11. 30. 1. Ioh. 5. 〈◊〉 . Ut sentiat se mori . 〈◊〉 . Aug. Confess . lib. 8. cap. 5. Depeccator : merit . & Remiss . lib. 2. cap. 7 8 28. Contra I●…lian . lib 6. cap. 16. Contraduas epist. P●…lag . lib. 3. c. 3. Hicron . ●…p . 8. 9. Fulgent . ad Mon. lib. 1. Psal. 19 12. Pro●… . 20 6. 1. Cor. 4. 4. 1. Ioh. 3. 20. Exam. Censur . cap. 11. §. 6 fol. 132 133. Vid. Aug. de nat . & grat . c. 27. Socrat. ●…ccl . Hist. lib. 5. c. 16. 2. Cor. 12. 7. Ezek. 36. 31. Aug despir . & lit cap. ult . Eccles. 8. 11. Iob 21. 30. Psal. 37. 13. 38. Rom. 8. 23. 2. Cor. 5. 2 , 3 , 4. 2. Cor. 12. 9. K●…liisons survay . li. 6. cap. 5. B. 〈◊〉 opus●… . Tom 1. op 6. Bellarm. de Iustisic . l. 4. c. 10. See this point learnedly stated by D. Reynolds Confer . with Heart . cap. 8. Divis. 4. pag. 525. 528. and by D. Iohn White in his Way to the Church . Digress . ●…7 . Vid. Calvinum hec ●…ore suo , nempe p●…sime & 〈◊〉 tractantem . 〈◊〉 . lib. 3 c. 14. Aug. 〈◊〉 . mer. & remissi . lib 2. 〈◊〉 18. Numb . 19 22. 〈◊〉 . 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 7. 5. Iam. 3. 6. Esay 57. 20. Matth. 15. 19. Esay 66. 8. lib. 1. cap. 7. Prov. 27. 19. 2. King. 8. 13. Mat. 26. 33 , 35. Gal. 6. 1. Matth. 4. 3. 1. Thes. 3. 5. Iam. 1. 14. Ioh. 14. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iust. Martyr . Apol. ●… . Bernard . Quid tibi facturus est Tentator ? Te vince& mundus est victus . Quid tibi facturus est Tentator extranius — Adsit intus castitas , victa est foris iniquitas . — Si non in te inventa fuerit Avaritia , remansit frustra extenta muscipula , &c. Aug. tom . 10. Serm. 9. de Diversis , cap. 9. Non diabolus voluntatem delinquendi imponit , sed materiam voluntatis subministrat . Tertull. exhort . castitat . cap. 2. Vid Aug. contr . 2. cp . Pelag. lib. 1. c. 2. Eos qui soris nobis oppugnant intus vincimus vincendo concupiscentias per quas nobis dominantur . Aug. tom . 3 lib. de Ag●…ne Christiano , cap. 2. * Weems Christian . S●…ag . De●… ▪ 2●… . 27. ●… I●…sum delectabili cibo boletorum venenum . Tacit. An. Boletum 〈◊〉 Avidissime ●…iborum ●…alium 〈◊〉 . Su●…t . Rom. 7. 23. Gal. 5. 17. 1. Pet. 2. 11. Quid est hoc monstrum ? Imperat animus corpori , & paretur , Imperat animus sibi & resistitur , &c. Aug. confess . lib. 8. c. 9. 10. Mark. 9 24. Gen. 25. 22 , 26. Gen. 27. Gen. 32. 24. Gen. 29. 25. Gen. 31 , 36-41 Luk. 23. 39. Gal. 5. 24. 1. Sam. 18. 7 , 8. & 28. 9. Gen. 38. 28. In tota anima , & in toto corpore conditorem habeopacis Deum , quis in me seminavit hoc bellum ? Aug lib. 5. contr . Iulian. cap. 7. Odi quod sum , non sum quod amo , infelix ego , qui in me venenatu●… inimi●…ae arbor is gustum 〈◊〉 c●…ucis ligno digessi Aug. ep . 106. Conflictus licet non sit damnabilis , quia non perficit iniquitat●…m , miserabilis tamen , quia non habet pacem . Aug. de Nupt. & concupis . lib 2. cap. 2. Rom. 8. 7. Iam. 3. 15. Ier 4. 22. 2 Cor. 10 5. Iam. 1. 14. 2. Pet. 3. 17. Gen. 3. 13. 1. Tim. 2. 14. I●…r . 17. 9. Eph. 4. 22. 2. Thes. 2. 10. H●…b . 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Solâ Socordiâ Innocens . Tacit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph. 2. 3. Prov. 25. 3. Hos. 5. 2. Grande profundum est Homo , ●…uius capillos tu Domine numeratos habes , & tamen capilli eius magis numera●…iles sunt , qu●…m affectus & motus cordis . Aug. Confess . lib. 4. cap. 16. 1. Cor. 14. 24 , 25 Heb. 4. 12. Rom. 15. 16. Ezek. 16. 63. Ezek. 36. 31. Luk. 18. 13. Ezra 9. 15. Psal. 51. 4 , 5. Tertul. de praescrip . advers . Haeretic . c. 39. Rom. 6. 12. Rom. 7. 23. Iob. 8. 34. Rom. 7. 14. Heb. 11. 6. Tit. 1. 15. 16. Iam. 2. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phil. 1. 19. Zech. 3. 2. Esay 30. 21. Heb. 13. 5. Psal. 37. 24. Lam. 3. 22 , 23. Hos. 14. 4. Psal. 23. 6. 1. Pet. 1 5. Iude vers . 24. 〈◊〉 Impi●… ut s●…at Iusius , subsequitur Ius●…m ne fiat Impius . Pravenit , ut Lumen cons●…at , subsequitur ut quod contul●…t servet , pravenit elisum ut surgat , subsequitur elevatum ne cadat , &c. Fulg. de praedest . lib. 1. a Ioh. 1. 29. Rom. 7. 17. Iam. 1. 14. b 1. Pet. 2. 11. Eph. 4. 22. Col 3. 5. Eccles. ●… . 3. 2. King. 9. 20. Rom. 1. 31. 2. Tim. 3. 3 , 4. Hos. 4. 2. Hos. 7. 6. Esay 57. 20. Hos. 4. 8. Eccles. 8. 11. Matth. 8. 28. Mark. 5. 3 , 4. Psal. 2. 3. Psal. 12. 4. Ier 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. Ier. 8. 6. Hos. 4 16. Hos. 8. 9. Esay 57. 10. Ier 9. 5. Gen. 19. 9. Ioh. 8 48 , 59. Luk. 6. 11. 〈◊〉 1 Gen. 4●… . ●…7 . Act. ●… . 3. & 22. 4. & 26. 10 , 11. Gal. 1. 13. Act. 17. 5 , 6. Act. 19. 28 , 29 ●…4 . Act. 22. 22 , 23. Gen. 49. 6 , ●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Matth. 26. 74. Iob 40. 2. 4. Ionah 4. 9. 1. King. 15. 14. 2. Chron. 16. 10 Princeps Religiosissimus . Hieron . Cle●…ens animus , misericors , communis , in omnes hono●…ificus . Aurel. Victor . Benesicium se accep●…sse putavit , cum rogaretur ignos●…ere . Ambros ▪ orat . ●…un . Theodoret. Paulinus . . I●…e v 9. 2. Tim. 2 ▪ 25. Gal. 6. 1. Exparte nostro●…um leguntur Hom●…es adolescentes , parum docti , & parum Cau●… ; ab Ar●…anis autem missi senes , 〈◊〉 , & 〈◊〉 valen●…es , ade●…que 〈◊〉 facile s●…periores Sulp. 〈◊〉 . lib. 2. Eph. 4 26. Cameron de Ecclesia , pag. 15. Odia Haereditaria 〈◊〉 . — 〈◊〉 rebelles seditione rogi . Stat. Liv. Ionah 4. 9. Psal 77. 9 , 10. Iam. 5. 11. Iob 10. 3. Ier. 20. 14 ▪ 18. Exod. 5. 21 , 22. Ezra . 9. 13. Levit. 26. 40 , 41. Lam. 3. 39 , 40. Mic. 7 9. Exod. 9. 17. 7. 23. 10. 11. 14. 23. 2. King. 6. 33. Esai . 58 3. Mal. 3. 14. 1. Sam. 28. 6 ▪ 7. * 20 Anno Imperij Dioclesiani exacto amb●… imperatores cons●…ntientibus animis imperio se abdicarunt ; publicè pro●…itentes se moli negotiorum 〈◊〉 : sed apud ●…os quibus arcana s●…i pectoris crede●…ant , id ex 〈◊〉 sacere se ●…tebantur . Quia enim ne●… Christian●…s 〈◊〉 , ●…ec praeconium Christiani nominis extinguere possent ; se nec Imperio velle f●…ui . 〈◊〉 〈◊〉 . Tom. 2. De Dio●…lesiano & Maximiniano Herculeo . Ier. 2. 27. Ioh. 8. 9. 2. Chron. 36. 16 Ier. ●… . 13 , 14. Psal. 68. 18. 2. Cor. 10. 5. Psal. 119. 128. Act. 3. 2●… . Act. 9. 6. Esai . 1. 3. Ier. 8. 6 , 7. Esai . 42. 25. 2. Pet. 2. 16. Esai . 1. 2. Deut. 3●… 1. ●…er 2. 12. Ier. 6 19. Mic. 6. 2. Rom. 8. 21 , 22. Ier. 4. 22. 1. Ioh. 5. 20. 2. Cor. 3. 5. Arist. Eth. lib. 6. Act. 17. 22 , 23. Rom. 1. 21 , 25. Rom. 1. 18 , 28. 24. 26. 29. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. in pro. em . lib. de Spiritu Sancto . Scripturas 〈◊〉 〈◊〉 sua diversitate communes . Aug. Ep. 253. Evangelium pertrabunt ad sententiae suae praecipitium . Iustin martyr Epist. ad Zenam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophil ad Autol. lib. 1. Act. 11. 23. Esay 56. 3. Heb. 6. 18. 1. Pet. 5. 8. Luk. 4. 13. Iam. 4. 7. Bos lassus fortiùs figit pedem . Plus Romae negotyfuit cum semiru●…d Carthagine , quàm cum integra . Flor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Ethic. lib. 2. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhet. lib. 1. Eccles. 1. 8. Omnis peccator peccat in su●… aeterno . Greg. Gen. 8. 21. Amama Antibarb . biblic . l 2 p. 403. Hab. 2. 5 , 6. Esay 5. 14. Prov. 30. 15 , 16. 1. King. 18. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet 4. 4. Iude v. 13. Esay 57. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph. 4. 19. Rom. 1. 27 , 29. Eccles. 1. 6 , 7. Ier. 9. 5. Esay 5●… . 10. Rom. 6. 21. Esay 55. 2. Ier. 2. 11 , 12. & 7. 8. Esay 30. 5 , 6. Hos. 8 ▪ 7. Hab. 2. 45. Inter vivacitatem & Libidinem . Aug contr . Iul. lib 4. cap. 14. Anima non senescit . Scal. de sub . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. de Anim. l. 1 c. 4. Numb . 31. 16. Mic. 6. 5. Ioh. 3. 6. Iob 14. 4. Iam. 3. 11 , 12. Tertul. de Testimon . animae . c. 3. Nec mirum , nec iniustum quòd Radix proserat damnata damnatos . Aug. cont . Iul. lib. 3. cap. 12. Ex olea semine non fit nisi oleaster . Aug. de nupt . & concup . lib. 1. c. 19. Iam. ● . 15. Dan. 4. 27. Ezek. 18. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Remonstrant . in exam . censurae . cap. 7. ●…ol . 85. — non est lex aequior ulla — Quàm necis Artifices Arte perire sud . Poenalis vitiositas . Aug depersect . Iustit . c. 4. Rom. 5. 12. Gen. 5. 3. Florus . a Intensive Maius est peccatum actuale quam originale . Aquin. p. 3. q. 1. ●…rt . 4. c. A theologis nos●…ris minimum omnium peccatorum censetur . Andrad . Orthodox ▪ explic . lib. 3. Omnium peccatorum levissimum si ipsam per se criminis rationem intuearis . Idem in de●…ens ▪ ●…id . Trident. lib. 5. part . 1. b Lumbard . dist . lib. 2. dist . 33. Scot. Ibid. Bonavent . Ibid. q. 2. Durand . qu. 3. Aquin. part . 3. qu ▪ 1. art . 4. ad 2. Bellar. lib. 6. c. 4. c 〈◊〉 non renatis in peccatum imputatur potius quàm revera & propriè peccatum est Stapleton . de Iustis . lib. 3. cap. 3. Falsum est concupiscentiam quae in nobis manet esse peccatum originale . Becan ▪ Opuscul . de Authore peccat . c. 4. Bellarm. de Amiss . grat . & statupeccati . lib. 5. cap. 5. 7. 89. Greg. Val. to . 2. disp . 6 qu. 12. p. 1. §. 5. 6. Soto de natura & gratia , lib. 1. cap. 10. Durandus & privationem Iustitiae & concupiscentiam peccatum hoc esse negat , & quod sit Reatus seu dignitas contendit . lib. 2. distinct . 30. qu. 3. d Quamvis in decalogo prohibeatur , peccatum tamen non est . Staplet . de Iustif. lib. 3. c. 5. Omnem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse peccatum nonest verum . Bellar. de Stat ▪ peccati . lib. 5. c. 14. e Staplet . de Iustif. l. 1. c. 13. Greg. Val. to . 2. disp . 6 ▪ q. 12. p. 1. § 4. & qu. 13. p. 1. f Aug. opere poster . con . Iul. lib. 2. c. 16. g Epist. 106. h De Re●…iss . peccat . l. 1. cap. 8. 9. 13. De natura & gratia . c. 9. De peccat . Orig. c. 14. i Cont. Iul. lib. 3. c. 3. k De Remiss . peccat . lib. 3. cap. 2. l De peccat . merit . & Remiss . lib. 3. cap. 2. m Cont. Iul. lib. 3. cap. 5. n De peccat . Orig. cap. 33. de Nupt. & Conc. lib. 2. c. 25. o Cont. Iul. lib. 5. cap. 3. p Vid. Prosper . advers . collat . Aug. cont . Iul. lib. 2. cap. 1. Gerard. voss. Hist. Pelag. l. 2. part . 2. Latium de Pelag ▪ lib. 1. part . 4. cap. 1. 2. 3. 4. a Sociniani . vid. Iacob . ad Portum . cont . Christoph . Ostorod . cap. 27. Anabaptist●… in a Dialogue of Predestinat . Remenstrantes in nupera illa & sane pessima pro fidei su●… confessione apologia , delirijs Anabaptisticis & socinianis refertissima . cap. 3. & 7. Inter pontificios Pighius peccatum originale inh●…rens & connatum negavit : Imputativum tamen agnoscit & probat . b Iob 14. 4 Gen. 6. 5. & 8. 21. Ioh. 3. 6 Psal. 51. 5. Rom. 5. 12 , Ephes. 2. 3 Rom. 3. 23. Gal. 3. 2●… . 1. Cor. 15. 18. 19. 49. Vid. Gerard. Voss. Hist. Pelag. l. 2 part . 1. Thes. 2 & Bellar ▪ de stat●… peccati . l. 5. c. 4. c Qui negat omnes homines primorum hominum peccato nasci obnoxios , ipsa Christianae fidei subvertere firmamenta conatur . Aug. cont . Iulian. lib. 1. c. 2. d Uid . Uoss . Histor Pelag. lib. 2. part . 1. Thesi. 6. Aug. cont . Iul. l. 1 c 23. e Infantes Baptizari●… remissionem peccatorum secundum regulam universalis ecclesiae con●…itemur . C●…lestius Pelag. apud Aug. de peccat ▪ original . lib. 2. c. 5. f Artic. 9. g Contr. Iul. li. 1. a Anabaptists in their Dialogue of Predestination . Nec Scriptura , nec veracitas , nec sapientia , nec bonitas Divina , nec peccati natura , nec ratio iustitiae atque aequitatis permittunt , ut dicamus , Deum posteros Adami revera censuisse eiusdem cum Adamo peccatireos . Remonstr . Apol. seu Exam. Cens. ca. 7 sect . 4. fol. 84. b Cum Rem●…nstrantes Adamum morti aeteraae [ Sive ut supra dicunt Aeternae poenae damni ] obnoxium factum fuisse dicunt cum poster is omnibus , non volunt mortem istam eodem prorsus modo inflictam fuisse utrisque tum Adamo ●…tum posteris , sed volunt eam inflictam fuisse Adamo ut transgressori-In posteros vero ejus propagatam propter conditionem natur●… ejusdem quam ex Adamo peccatore trahunt . Ibid. cap 4. fol. 57. c Iidem in Confessi . seu declaratione sententiae circa articulos fidei . cap. 7. §. 4. Corvin . contr Molin ▪ cap. 10. ad §. 4. & expressius cap. 8. ad §. 1 , 2 , 3. Pigh . contr . d Respons . ad Epistolam Walachr . pag. 88. In Apolog. seu Exam. Censur . ca. 7. §. 4. fol. 85. poenae non peccati respectum habetista car●…tia , Corv. cont . Molin . cap. 8. pag. 122. e Corv. ibid. pag. 122. 126 , 127 , 128. Malum culpae non est quia nasci plane est involuntarium : Et si malum culpae non est , nec potest ●…sse malum poenae , &c. Apol. ca. 7. fol. 84. 8. David did not sinne in being conceiv'd and borne , ergo thereby he had no sinne . Anabaptists in their Dialogue . atque hoc erat Pelagi●…rum argumentum . Argui non debent quae vitari non possunt . Aug De natura & gra●… . cap. 12. Infans aliud nisi quod natus est esse non potest , adeoque nec reus est dum Hoc est quod nascitur . Aug. cont . Iul ▪ lib. 3. cap. 12. Our Divines unanimously withstand the doctrine of the Papists in this Point , that Concupiscence is naturall and not sinfull . Whitak . De peccat . orig . lib. 3. Field of the Ch. lib. 3. cap. 26. Bishop Whites desp . 24. f Lex prima cessabat primosoedere per inobedientiam primi hominis rupto , cessabat etiam obligatio ad obedientiam ed lege praescriptam . Lex aut ad obedientiam obligat , aut ad poenam ; cum itaque homo jaceret sub maledictione ad obedientiam ampl●…s non obligabatur , quia ab eo coli amplius Deus non vol●…bat . Corv. contra Molin . cap. 8. ad §. 8. pag. 122. Remonstrantes negant actus illos qui sequuntur privationem divinam esse formaliter peccata , non negant quidem mate●…aliter peccata dici posse , qua●…nus Actus sunt difformes voluntati divinae , at negant cosformaliter esse peccata quaescil . ad p●…nam valide obligent eos à quibus fiunt , &c. In Apolog. seu Exam Censur . cap. 7. fol. 86. ●… Ibid. fol. 83. b. Si Deus mortem temporalem comminatus fuisset Adamo , eiusque posteris , necesse fuisset Adamum eiusque posteros ex morte ista iterum resurgere , & postea in 〈◊〉 cruciatus praecipitari : De quo sane Scriptura ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem meminit . De ijs qui Evangelium & apertam vitae aeternae promissionem respuunt ac reijciu●…t ita loquitur Scriptura , de Adamo eiusque poster is nec volam habet nec vestigium . Deus non omnibus peccatis , id est , peccatoribus , adsignavit ●…ternam poenam sensus & damni . Ibid. cap. 7. 〈◊〉 . 90. h Uitium illud defectus est non peccatum . Corv. contr . Moli . ●… 8. ad §. 14. p. 128. i De Gratia Christ. c. 14. k Exam. Censur . c. 7. fol. 86 p. 8 & Pelag. apud Aug. De natura & gratia . cap. 12. l Exam. Censur . cap. 5. fol. 57. 8. m Ibid cap. 7. fol. 84. 8 & Pelag. apud Aug. cont . Iul. lib. 3. cap. 12. n Ibid. in Exam. o Exam. cap. 7. fol. 85. 86. p Ioh. 3 6. Rom. 6. 6 , 7 , 24. Gal. 5. 17. Col. 3. 5. Rom. 7. 23. q Poenalis vitiositas , de perfect . Iustit . cap. 4. Inobedientia , de Civit. Dei. lib. 14. cap. 15. Libido , contra Iulian li. 4. c. 14. Morbidus affectus , de Nupt. & Concupis . lib. 2. cap 31. Retract ▪ li. 1. ca. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iust. Martyr . Ep. ad Zenam . r Articul . 9. s Magist. Sensent . lib. 2. distinct 30. Aquin. 1●… . qu. 82. art . 1. Driedo de Gratia & lib. Arbit . lib. 1. Tract . 3. part . 4. memb . 2. pag. 154 , 156. Greg. Arim. lib. 2. dist . 30. qu. 1. Bonavent . li. 2. Distinct. 30. par . 2. quest . 1. Andrad . Defens . Concil . Trident. lib. 5. & quamplures alij . t Psal 19. 7. Rom. 7. 14. u Math. 7. 18 Absit ut sit in aliquo vera virtus qui ipse Iustus non est . Aug. contr . Iul. l. 4. c. 3. x Deut. 6. 5. Luk. 10. 27. Lex etiam origines delictorum , id est , concupiscc●…tias & voluntates non minus qu●…mfacta conde●…nat . Tertul de pud●…cit . c. ●… . y Rom. 5. 6. a Ex prima bomi●…s mala voluntate contractu●… , factum est quodammodo Haereditarium . Aug. Retract . lib. 1 cap. 13. b Voluntas Adae reputatur nostra Aquin p. 3. q. 84. ar●… . 2. ad 3. & 12. q. 81. art . ●… . in corp . Andrad . Orthodox . explicat . lib. 3. Eodem modo omnium voluntates in illo conclusae censentur quo & naturae . c Vid. Aquin. ●…2 qu. 79 art . 1 in C. & q. 74 art . 3. C. & Aristot. Eth lib. 3. c. 5. d Arist. Ethic. lib. 1. cap. vlt. e De lib. Arbit . lib. 3 c. 22. Retract . l. 1. c. 13 de vera Relig. c. 14. f Non ex toto vult , non ergo ex toto imperat . Et iterum , non u●…tque plena imperat . Et ideo sunt duae voluntates , quia una earum t●…ta non est & hoc a●…est 〈◊〉 ▪ quod al●…eri dee●… Confess . lib. 8. c 8 9. g Si voluntas renatorum omni ex parte inimica esset concupiscenti●… , eam è suo regno omnem exterminaret . Whicak . cont . Staplet . de Iustif. lib. 3. cap. 3. Peccatum car●…s & vere peccatum . Fulg. de grat . Christ c. 15. Vid. Aug. de peccat . mer. & remiss . lib. 2. c. 4. de nupt . & concupis . lib. 2. cap. 24. contr . Iul. lib. 2. c. 3. 4. 5. & lib. 4 c. 2. lib. 5. c. 3. 7. lib. 6. c. 15. 19. Vide Staplet . de Iustis l. 2. c 14. 1. Ioh. 3. 4. Rom. 7 23. Gal. 5. 17. Rom. 6. 23. Ephes. 2. 3. Rom. 7. 13. Eccles. Gen. 1. 3●… . Rom 7 ▪ 15. Prov 7. 11-21 . Rom. 7 18-21 . Matth. 15. 19. Iam. 1. 14. Iam. 3. 15. 1. Ioh. 3. 8. Iam. 3. 6. Ioh. 8. 44. Aug. Tract . 49. in Iohan. Quando libido vincit , vincit & diabolus . Id. contr . Iul. lib. 5. cap. 7. 1. Pet. 2. 24 ▪ Gal 5 24. Rom. 6 5. 6. Act. 2. 38. Col. 2. 11 , 12. Aug d. peccat . merit & remiss . lib. 1. cap. 16. 17. 24. 26. 28 34 39. lib. 2. cap. 26. 27. 28. l. 3. c. 4. de nupt . & concupiscent . lib. 1. cap. 20. lib. 2. cap. 33. contr . Iul. Pelag. l. 3. cap. 2. 3. lib. 6. c. 16. & locis alijs infinitis . Fulgent de Incarnat . et gratia Christi . cap. 15. Prosper . contr . Coll. cap. 18. Voluntarium aliquid dicitur quid est d● voluntate . Ab aliquo autem dicitur esse aliquid dupliciter . Directe , quod scil . procedit ab aliquo in quantum est Agens , indirecte , ex 〈◊〉 ipso quod non agit sicut subr●…e ▪ 〈◊〉 navis dicitur esse a Gubernatore , in quantum 〈◊〉 〈◊〉 gubernando , &c. Aquin. 1. 2 ▪ qu. 6. ar . 3. Peccatum originale est voluntarium 〈◊〉 voluntate primi parentis — quod sufficit ad peccatum original , quia non est personae , s●d naturae peccatum . Al●aret . de Auxil . Grat. lib. 6. d. sp . 44. num . 15. * Pontificij ex hac parte sunt novatoribus modestiores , qui Adamum seipsum privasse docent & probant . Andrad . Orthodox . explicat . li. 3. & apud ipsum Ferrariens . in Tho. contr . gent. lib. 4. c. 32. a Fit in Homine Iustus ordo naturae , ut anima subdatur Deo , & Animae Caro. Aug. de Civ . Dei lib. 19. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom . l. 6. & paedagog . lib. 1. c. 13. b Sicut caecitas cordis — & peccatum est quo in Deum non creditur , & poena peccati qua cor superbum dignâ animadversione punitur , & causa peccati , cum mali aliquid caeci ▪ cordis errore committitur , ita concupiscentia carnis , & peccatum est , quia inest illi inobedientia contra dominatum mentis , & poena peccati quia reddita est merit is inobedientis , & causa peccati , defectione consentientis , & contagione nascentis . Aug. cont . ful . lib. 5. cap. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. ad pop . Antioc . Hom. 2. Iam. 1. 13. ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ad pop . Antioc . Hom. 4. * Rom 7. 20. 1. Chro. 21. 1. 2. Sam. 24. 10. Psal. 51. 7. Esay 48. 8. Iob 31. 1. Psal. 39. 1. Gen. 39. 10 , 12. Psal. 101. 3 , 4 , 7. Exo 34. 12-16 . Prov. 4. 23. Num. 15. 38. Deut. 11. 20. Prov. 6. 20 , 2●… . Lev. 14. 41-45 . Iosh 9. 21. Num. 31. 18. Iosh. 17. 13. I●… renascentibus 〈◊〉 , in pro●…cientibus minu●…tur , in resurgenti●…us ●…ollitur . Aug. con●…r . Iulian. lib. 6. cap. 16. Heb. 12. 1. Heb. 10. 36. Num. 13. 29 , 33. Quicquidinde minuitur ▪ hinc cres●…it . Hieron . ●…p . 21. Eph. 4. 14. Iam. 1. 14. 1. Tim. 3. 14. 1. Pet. 2. 15. ●…ude v. 11. Heb. 11. 25. Deut. 29. 19. Iudg. 4. 18-21 . Esay 57. 10. Ier. 44. 17. Hos. 2. 5. Mal. 1. 13. 3. 14. Esay 58. 3. Mic. 2. 7. Ioh. 11. 47-50 . Percrebuerat Oriente tote vetus & constans opini●… , esse in fatis , ut eo tempore Iudaed profecti rerum p●…tirentur . Sueton. in Uesp●…si . cap. 4. Pluribus persuasi●… ine●…at , a●…iquis sacerdo●…um literis contineri , eo ipso tempo●…sore vt v●…l sceretoriens , 〈◊〉 . Iud●… 〈◊〉 po●…irentur ; quae ●…mbages 〈◊〉 & Titum 〈◊〉 ▪ ●…acit . Histor ▪ liv 5. 〈◊〉 non dissimili crrore notaver●…t 〈◊〉 〈◊〉 . d. Bello Iud●…co . lib. 5. cap. 12. Numb . 31. 16. Mic. 6. 5. Iona. 4. 4. 8. Iudg 16 16. Rom. 13. 14. 1. Ioh. 2. 15 , 16. ●…am . 4 4. Ro●… . 6. 19. Ephe. 4. 20 , 21. Heb. 3. 13. 2. Thes. 2. 10 , 11 Psal. 1. 1. Tacit. Gal. 1. 16. Act. 16. 19. Deut. 12. 30. Prov. 5. 8. Ioh. 10. 4 , 5. Gal. 1. 8. 1. King. 13. 18. 24. Heb. 11. 25. Rom. 8. 2. 2. Cor. 12. 7 , 8. Deut. 22. 25-27 Rom. 7 ▪ 20. Iam. 5. 16. 1. Ioh. 2. 15. Iam. 4 ▪ 3 , 4. Prov. 30. 8 , 9. Hos. 13. 6 , 7. Num. 22. 22. Num. 31. 8. 1. Cor. 9. 27. Gal. 3. 10. Heb. 12. 20. Deut. 5. 25. Exod. 34. 30. Act. 15. 10. Gal. 5. 3. Volui & seci : Non pen●…riâ , sed fastidio iustitiae . Nec eâre volebam frui quam furto appetebam , sed ipso furto , & peccato . Non erant formâ necsapore illecebrosa . Nequissimi adolescentes ▪ Confrictione sociorum animorum accendebam prurisū cupiditatis 〈◊〉 . Nocteintempestiva . Ingentia onera . Non ad nostras epulas , sed proiscienda porcis , solâ nos iniquitate epulari . Risus erat quasi titillat●… corde quod fallebamus eos qui haec à nobis fieri non putabant . Ex lud●… & 〈◊〉 nocend●… 〈◊〉 . Esai . 55. 2. Ier. 2. 11 , 13. Hos. 8. 7. Esai 30. 5. Rom. 6. 11. Aug. demenda . ad Consenti●… . Quamvis viden●… 〈◊〉 cor●… & r●…tio vi●… 〈◊〉 servit , nullo 〈◊〉 — 〈◊〉 virtu●…es quas si●… videtur — Nisi ad Deum 〈◊〉 , etiam ipsae 〈◊〉 su●…t potius quam virtutes . lib. 19. cap. 25. Non 〈◊〉 qui 〈◊〉 pauperi 〈◊〉 Deosae●… , 〈◊〉 sunt vitia virt●… thu●… ; 〈◊〉 est 〈◊〉 〈◊〉 operib . To. 4. c. 7. 2. Cor. 8. 5. Phil. 4 18. t Eadem opera hominum , sicut causas habuerint bonas vel malas , nunc sunt bona , nunc mala , que non sunt per se ipsa peccata , &c. Aug. contr mendacium ad Consent . li. 2. c. 7. Mic. 6. 6 , 7 , 8. See Dr. Vsshers Answer . cap. 11. pag 466-472 . Mr Boltons Directions . pag. 149-154 . Down●… . Wa●…s . part . ●… . li. 1. ca. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom . lib. 4. Vid. Aug. De natura & grat ▪ cap. 57. & 69. De Gratia Christ. contr : Pelag . & 〈◊〉 . l. 1. ●… . 13. & 26. cont . 2. epist. 〈◊〉 . lib. 3. cap. 5. Aug. de morib . Man●…ch . lib. 2. ca. 13. & ep . 120. Revel . 1. 6. Matth. 23 19. Vid. Aug. epi. 48. & cont . Iulian. Pelag. lib. 4. ca. 3. De Nupt. & Conc. lib. 1. ca. 3. Retract . li. 1. c. 3. 1. King. 21. 19. 2. King. 10. 3●… . Ezek. ●…9 . 18 , 19 , 20. Esai . 58. 3. Mal. 3. 14 , 15. Iob 21. 14 , 15. Ezek. 3●… . 20. Matth. 6. 2. 5. Illud constat inter omnes veraciter pios neminem sine vera pietate , id est , veri Dei vero cultu , veram posse habere virtutem : nec eam veram esse quando gloriae servit humanae : eos tum qui Cives non sunt civitatis aeternae — Vtiliores esse terrenae civitati , quando habent virtutem vel ipsam , quàm si nec ipsam , &c. Aug. De Civ . Dei. li. 5. cap. 19. Ioh. 5. 7. Act. 8. 22 , 23. 2. King 10. 30. Hos. 1. 4. ●…ona 4. 1 , 5. Ier. 17. 16. 28. 6. Amos 5. 21 , 22. 1. Tim. 1. 13. Phil. 3. 6 , 7 , 8. Gal. 5. 17. 1. Cor. 2. 6. Mal. 1. 6. Act. 14. 17. Psal. 36. 9. Act. 17. 25. 28. Lam. 3. 21. 1. Cor. 6. 20. Heb. 2. 12. Eph. 5. 32. Gen. 18. 25. Heb. 12. 2●… . Esal . 33. 14. Luk. 14. 31. Revel 2. ●…1 . 2. Pet. 3. 〈◊〉 Rom. ●… . 2. 2. Cor. ●… . ●… . le●… . 31 33. 31. ●…0 . Eph. 4. 30. Revel . 11. 10. Rom. 3 19. Deut. 5. 25. 2. Cor. 3. 7. 2. Thes. 2. 8. Esai . 11. 4. Hos. 6. 5. Esai . 33. 14. Heb. 2. 15. 10. 27 Gen. 3. 10. Rom. 8. 15. 2. Tim. 1. 7. Matth. 8. 29. Lam. 3. 40 , 43. Mic. 7. 9. Psal. 51. 4. Ezra . 9. 13 , 15. Dan. 9 7 , 8. 1. Cor. 11. 32. Amos 4. 12. Esa. 16. 8. Ephe. 2. 3. Ioh. 3. 36. Gal. 3. 13. Rom. 8. 20. Gen. 3●… 7. Ier. 12. 4. Illodie mori cepernn●… quo Mortis Legem qua i●… seniu●… veterascerent ceperunt . Aug. Eph. 2. 17 , 19 4. 18. Deut. 28. 65. Rom. 1. 24. 26. Hos. 4 3. Matth. 13. 13 , 14 2. Thess. 2. 11. Peccatum quod i●…ultum videtur habet poenam p●…dissequam , ut nemo de ad●…isso nisi amaritudine doleat , aut caecitate non doleat . Aug. Iob. 12. 20. Esay 29. 13. 14. Revel . 2. 5. Ezek. 3 26. Amos 5. 13. Math. 13. 12. 13. Rom. 11. 8. Act. 14. 16. Act. 17. 30. Rom. 1. 28. Act. 4. 27 , 28. Gen. 50. 20. Deut. 2. 30. 1. Sam. 2. 15. 1. King 12. 25. Esai . 19. 14. Deus inclinat voluntates quecunque voluerit , ●…ve ad bona pro misericordia , sive ad mala pro meritis , Iudicio utique suo , aliquando aperto , aliquando occulio , semper Iusto . Cont. Iul. lib. 5. cap. 3. Non per patientiam tantum , sed per potentiam . Ioh. 13. 2. Luk. 22. 6. Math. 26. 25. Ioh. 13. 27. 28. 1. King. 22. 22. 2. Thes. 2. 11. 12. 2. Cor. 4. 4. 1. Cor. 1. 30. 1. Pet. 1. 18. Esai 35. 10. Ioh. 3. 36. 1. Cor. 1. 18. Eph. 4. 30. Rom. 8 23. Col. 3. 3 , 4. 1. Ioh. 3 2. Rom. 1. 18. * . a Aliud est non habere peccatū , aliud nō obedire desiderijs ●…ius : Aliud est , Implerequod praec●…ptum est , non concupis●…es , aliud est per quendam abstinentiae ●…natum salte●… id agere quod item scriptum est , post concupiscentias tuas non eas , &c : Aug ▪ de natura & gra . cap. 62. Non sic manet peccatum ut eius non sit ●…acta remissio , sed manet in vet ●…state carnis tanquam superatum & peremptum , si non illicitis consensionibus , quodammmodo reviv●…scat . Id. depec . mer. & Remiss . l. 2. c. 28. b Mortale corpus dicens totū hominem significat . Ambrose in loc . Gen. 6. 5 , 6. Gen. 8. ●…1 . a Carthusian . Cornel. à lapide . Pighius . Greg. de val . To. 2. Disp 6. qu. 12. punct . 1. sect . 6. b Tarnou . Exerc. biblic . Ios. 17. 18. ●… Numb . 14. 17. 18. 19. Hos. 11. 9. Mal. 3. 6. Heb. 12. 1. An●…os 2. 13. 1. Ioh. 5. 6. Gal. 5. 24. 1. Ioh. 3. 9. Rom. 6. 7. 7. 1 , 4. Gal. 5. 1. Eph. 2. 1. Heb. 9. 14. Phil. 3. 10. 1. Ioh 1. 7. Heb. 6. 6. Rom. 6. 9 , 10. Rom. 7. 4. 2. Cor. 5. 15. Tertul. de pudicit . cap. 17. Non dicit ne Tyrannidem exerceat , sed ne regnet . Illud enim est illius proprium , hoc vero nostrae mentis . Theodoret. Rom. 7. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. 〈◊〉 . 7. 14. ●…5 . 1. King 21. 10. Adam ve●…didit 〈◊〉 , ac per hoc omne sem●… subjectum est peccato . Ambros. in Rom. 7. Rom. 8. 20. Ven●…ndatus in 〈◊〉 transgressione Aug ▪ con . 2. Ep. Pel. l. 1. c. 10. Ios. 9. 23. Ios. 17. 13. Luk. 1●… . 22. Rom. 6. 6. Col 3. 5. Matth. 16. 18. Esai . 28. 15. 1. Cor 6. 20. 1. Pet 1. 18 , 19. Ioh. 17. 6. Ioh. 14. 30. 〈◊〉 〈◊〉 ti 〈◊〉 ●…at qui 〈◊〉 nigat . Luc. Revel . 2. 17. Esai . 56 5. Gal. 4. 19. Eph. 3. 15. Eph. 1. 14. 4. 30. Rom. 8. 16. 1. Ioh. 3. 24. 1. Ioh. 4. 13. 1. Ioh 5. 8. 1. Ioh. 3. 8. Mal. 3. 2 , 3. Mal. 4. 2. 2. Cor. 2. 14. Ephes. 2. 17. 1. Pet. 3. 19. Tit. 2. 14. 1. Cor. 1. 30. 1. Ioh. 5. 10. Esai . 54. 1. Rom. 7. 4●… . Ephes. 5. 27. Heb. 6. 6. Luk. 2. 32. Ioh. 1. 9. Numb . 24. 17. Mal. 4. 2. Non sumus certi Testimonium illud non esse à Diabolo . Cornel. a Lapide in Rom. 8. 16. Ioh. 14. 26. Ephes. 3. 16. Heb. 13. 9. Luk. 11. 21. Rom. 7. 23. Ezek. 36. 26 , 27 Col. 3 5. 12. Rom. 6. 13. Psal 119 24. Eph. 6. ●3 . Rom. 7. 23. Ier. 31. 33. Ioh. ●6 . ●1 . 2. Cor. 5. 17. Eph. 2. 3. 1. Pet. 4. 3. Ioh 1. 13. Rom. 7. 5. 1. Thess. 4. 5. Rom 1. 26 , 27. Gal 5. 24. Iona. 4. 9. 2. Chro. 16. 10. 2. Tim. 3. 3 , 4 , 5. Heb. 11. 25. 2. Pet. 2. 15. Ephe. 2. 2. Iam. 1. 14. Deut. 4. 19. Deut. 13. 5. Luk. 11. 22. 2. Cor. 10. 4 , 5. 1. Ioh. 2. 16. a Rom. 6. 6. Eph. 4. 22. Col. 5. 9. b 1. Cor. 3. 3. Ioh. 1. 13. 1. Pet. 4. 2. c Rom. 6. 2. d 2. Cor. 5. 15. e Gal. 5. 24. f Col. 3. 5. g Tit. 2. 12. h Math. 16. 24. i Heb. 12. 1. k Math. 5. 29. 30 l Act. 14. 16. m Iam. 1. 14. n Eph. 5. 28 , 29. o Rom. 7. 4 , 9. Rom. 1. 29. 2. Pet. 2. 14. Hos. 9 ▪ 7. Zeph. 1. 12. Psal. 66. 18. Hos. 4. 8. Mic. ●… . 1. Ezek. 33. 31. Rom. 6. 19 , 20. Esai . 5. 18. Dan. 4. 27. Act. 26. 18. Col. 1. 13. Rom. 6. 14. 1. Cor. 15. 56. 1. Ioh. 3. 9. 1. Pet. 4. 18. Admodum piè & ●…re suo ●…octissimè controversi 〈◊〉 hanc exp●…divit sua●… memoriae 〈◊〉 〈◊〉 Abbot Epis●…us 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 diatrib . cap. 21. Heb. 4. 12. 13. Prov. 16. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A●…ist . Polit. li. 5. cap. 8. Qui modi●…a spernit , paulatim decidit . Aug Consess l. 9. ca. 8. a Apud Persas persona regis sub specie ma●…estatis ●…culitur . Iust. lib. ●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A●…st . de mundo . 1. Sam. 28. Arist. 〈◊〉 . lib. 1. cap. 8. 1. Tim. 1. 13. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. 〈◊〉 〈◊〉 . 〈◊〉 ▪ 〈◊〉 . 5 〈◊〉 . 〈◊〉 . 〈◊〉 . ●…5 . Ro●… ▪ 7 1●… . Rom. 1●… . 14. ●…am 4 3. Psal 51 5. Rom. 7. 23. 2. Cor. 12. 8. Ier. 10. 25. Psal. 10. 4. Hos. 4. 1. Matth. 25. 42. Mal 3. 18. Eccles. 9. 2. Mark. 10. ●…0 . 2. King. 8. 13. 2. King. 10 16 ●…ing 21. 27. Ma●…k . 6. 20. Ioh. 5. 35. 2. Pet. 2. 20. Gen. 20. 6. 2. Co●… . 12. 7. 10. Math. 10. 21. Habent nonnulla munera fi●… 〈◊〉 , sed non perveniuat ad regnum promis●…um . Aug. De Civ . Dei. lib. 16. ●… p. 34. Psal. 119. 140. a Psal. 119. 128. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Clem. Alex. strom lib 4. b In he●… major 〈◊〉 〈◊〉 , quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ od●…rum 〈◊〉 〈◊〉 〈◊〉 , ●…tem pro Dei 〈◊〉 〈◊〉 〈◊〉 . 3. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Rhet. li. 1. Ut perfectae fidei & obsequelae est obedientiam diligere & id quod quis agit affectu charitatis implere , & necessita●…em agendi amantis voluntate praecurrere : ita & magnae innocentiae est iniquitates non modo non agere , sed od●…sse , quia interdum non [ legendum nos ] ab his metus & terro●… aver . tit . Hilar. in Psal. 119. mem . b Quis coram Deo innocens invenitur qui vult ●…ieri quod vetatur , sisubtrahas q●…od timetur ? quantum in 〈◊〉 ●…allet non●…sse 〈◊〉 peccata prohibentem atque punieutem . Qui. ge●…nas me●…it , non peccare 〈◊〉 sed ar dere ; ille autem peccare ●…tuit , qui peccat●…m ipsu●… sic ut g●…bennas odit . August . Epist. 144. Mallet si fieri posset nun esse quod ●…eat , ut liberè 〈◊〉 , quod occuliè deside●…at . Id. de ●…at . & grat . c. 57 non fit in corde quod fier●… videtur in op●…re , qu●…ndo mallet homo non fa●…ere , si posset impune . Id. cont . 2. ep●… . Pel●…g . l. 2. c. 9. & lib. 1. ●… . 9. & li. ●… ▪ cap. 4. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cle●…n . Alex. d Tanta est vis voluptatum ut ignorantiam pro●…elet in occasi●…em , &c. Tert. D●… spe●…tac . ca. 1. Malunt nes●…ire , quia 〈◊〉 oderunt . A●…ol . ca. 1. 〈◊〉 intelligere sensum Domini , &c De fugain persecat . cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin Martyr . Quaest & Resp. qu. 140. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Ethic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cle. Alex. strom . li. 4. e Hos 7. 16. f Hos. 8. 2 , 3. 1. Cor. 15. Psal. 50. 16. 17. A. Gellius . noct . Attic. lib. 18. cap. 3. Psal. 88. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioseph de B●…llo Iudaico . lib. 2. ca. 5 ▪ Christi nomen indu●…re , & non ●…er ●…hristi via ▪ pergere , quid aliud est qudm praevaricatio divini nomints ? Cyp. de zelo & livore . 〈◊〉 in quibus 〈◊〉 obsequuntur . Salvian . lib. 3. Rom. 2. 14. 2. Co●… . 7 1. 2. Chro. 22. 23. Hag. 2. 11. 14. Hos 9 4. Amos 5. 21 , 22. Ier 6 20. Vestra dicit quae secundum libid●…nem suam , non secundum religionem Dei celebrando , sua iam non dei●…cerant . Tert. cont . Mar●… . lib. ●… . cap 22. Vitium est infideliter misereri . Ang. Heb. 9. 14. lam . 2 17. 2. King 9. 6 , 7. 2. Cor. 9. 17. Phil. 1. 15. 1. Sam. 19. 2. 20. 37. 42. Amos 7. 10. 13. Psal. 78. 34. 37. Eccles. 12. 13. Hos. 3. 5. P●…l 130 4. 2 King. 〈◊〉 33 , 34. Scelera dissident . Senec. 2. Cor. 7. 1. Cumfaciunt haec humines sine fide , non peccata coercentur , sed alys peccatis al●… peccata vincun ▪ tur . Aug. de Nupl . & Cunc . lib. 1. cap. 3. Act. 23. 6 ▪ 7. Act. 4. 27. Luk. 23. 12. Esai . 9. ●…1 . a Caeteras cupid●…ates h●…ius u●…ius ing●…nti cup●…e presserunt . Aug. De Civ . l 5. c. 12. v●… . plu . b Calores caloribus onerando deprimimus , & sanguinis fluxum defasâ ●…nsuper v●…uld 〈◊〉 . Tertu ▪ & Aug. de n●…t . & grat . c●…p . 28. c Math. ●…7 . 46. Ioh 7. 3. Quirites . Rom. 2. ●…5 ▪ Ier. 8. 6. Gal. 5. 17. 2. Pet. 1. 4. Hos. 7. 14. 1. Sam. 13. 12. Praeterita , In●…antia f●…tura part obl●…vione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 〈◊〉 pe●… 〈◊〉 ser 〈◊〉 — 〈◊〉 q●…dqua 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 . 〈◊〉 . His●… . l. ●… 3. Arist. Rhetoric . lib. 2. cap. 4. Rom. 7. 23. ●… . Cor. 12. 8. Psal. 19. 12. Ios. 6. 19. 21. Deut. 7. 2. Exod. 24. 12. 1. Sam. 15. Vid. Arist. de Meteor . l. 4. c. 7. Gal. 5. 17. 1. Ioh 3. 9 , 10. Discamus ex h●…c p●…rte sanctam superb●…am , ●…ctamus nos esse 〈◊〉 m●…liores . H●…erom ▪ Ep. Psal 4. 3. Gr●…g . Tho●…s . de Rep●…b . lib. ●… 1. * G●…henna de coelo . Salvian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys●…in Rom. 1. Ho●… . 4. Phil ▪ 3. 8. Rom ●… . ●…4 . Iam. 3. 8. 1. Cor. 15. 65. Iam. 1. 21. 2 Pet. 2. 20 ▪ Mal. 1 ▪ 10. Phil. 4. 18. Heb. 13. 16. Prov. 15. 8. Eph. 1. 6. Mal. 3. 3 , 4. Esai . 64 ▪ 6. Revel . 22. 11. Hos. 4 13. Ezek. 24. 13. Aquin ▪ 1. 2. qu. ●…6 . artic . 1. Adeo non sol●… anima transigit v●…tam , ut nec cog●…atus , licet solos , licet no●… ad effectum per 〈◊〉 deductos , 〈◊〉 a 〈◊〉 . — ●…ine opere , & sine effect●… , cog●…atus , 〈◊〉 Aclus . T●…t ●…e 〈◊〉 . carn●…s cap. 14. Ier. 44. 17. Gal 2. 14. Ezek. 16. 52. 54 2 Sam. 12. 14. 1. King. 13. 18. Ier 9. 14. Psal. 101. 3. Heb. 12. 15. Zach. 5. 4. Ier. 12. 4. Rom 8. 20 , 21. 2. Pet. 3. 10 , 11. Ezek. 16. 6. Esai . 1. 15. 18. Ezek. 16. 14. Aug. De peccat . merit . & Remis . lib. 2. cap. 5. Ezek. 11. 19 , 20. Esai . 26. 12. Heb 12. 1. Phil. 1. 6. Phil. 2. 13. Ideo jubet quae non po●…sumus , ut nove●…imus quid ab illo petere debeamus . Ipsa enim est sides quae 〈◊〉 im petrat quod l x impera●… Aug. de Gra. & lib. 〈◊〉 . c. ●…5 . Ezek. 18. 30. Nos non faci●… ut 〈◊〉 ●…aciat quae pro●…sit ; sed ill●… 〈◊〉 ut nos 〈◊〉 〈◊〉 praecepit . Aug. 2. Thess. 1. 8. Rom. 1. 5. 16. 23. 2. Thess. 3. 3●… . 2. The. 3. 11. 12. Promittendo se fecit debitorem . Aug. 2. Tim. 4. 8. 1. Cor. 10. 13. Heb. 10. 23. 1. Ioh. 1. 9. Deut 7. 7 , 8. 2. Sam. 7. 18. 21. Mic. 7. 20. Deut. 7. 12. Luk. ●… . 72 , 73. 1 Io●… ▪ 4. 19. 〈◊〉 . 3. 5. Psal. 19. 9. Illa 〈◊〉 Tim●… viru●… neveniat ; illa T●…men virum ne discedat . Illa , timeone damne●… ; illa , Timeone descrat Aug in ●…p . Iohan. Heb. 6. 19. Heb. 10. 35 , 36. Rom. 4. 18. Heb. 11. 10. Tit. 2. 11 , 12 , 13. 1. Ioh. 3 3. 1. Ioh. 4. 〈◊〉 . 1. Pet. 1. 3. 1. Pet. 1. 8. Phil 3. 13 20. Rom. 4. 19. 21. Heb. 11. 11. Act. 15. 19. Prov 7 18. Luk. 1●… . 19. Ier. 44. 17. Hos. 2. 5. 2. King. 5. 26. Esai . 57. 10. Rom. 6. 21. Act. 13. 34. Gal. 3. 15. 16. Heb. 6. 17. 18. Psal. 110. 4. 1. Ioh 5 4. 2 Pet 1. 4. ●… . Cor. 15. 48 , 49 2. Cor. 1 20. Gal 3. 16. Caput & corpus unus est Christus . Aug. Ephes. 2. 21. Ioh 15. 2. 2. Pet. 1. 4. Prov. 30. 5. Psal 12. 6. 19 89. 119 140. Ioh. 17. 17. Ioh 15. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isis. 〈◊〉 . 1. Ioh 3 9. Ezra 9 13. 14. * Quid nos pro Domino 〈◊〉 bono facere convenit , cum ille pro mal●…s servis tanta fecerit . Salvian . li. 4. Ier. 33. 8. Ezek. 36. 25. Ezek 37. 23. Hos 14. 4. Psal 4 4. Rom. 1. 4. Rom. 6. 4. Eph. 1. 19 20. Col. 2. 12. 2. Cor. 12. 9. Mi●… . 7. 18. 19. Esa●… . 43. 25. Ezek. 37. 3. 2. Chro. 20. 12. ●… . Cor 6. 18. 19. 20. 1. Cor. 3. 16 , 17. 1. Pet 1. 14. 17. 1. Pet. 2 ▪ 9. 11. Ephes. 2. 12 , 19. 1. Ioh. 2. 16. Tit. 2. 14. Psa. 119. 89-91 . 2. Sam. 23. 5. Esai . 11. 1. Psal. 89. 35 ▪ 36. 1. King 8. 37. 4●… 2 Chr. 20. 8. 〈◊〉 . Ios ▪ 1. 5. 6. Heb. 13. 5. Luk 22. ●…2 . Ioh. 7. 15. Rom. 15. 4. Iam. 5. 10 , 11. 2. Cor. 〈◊〉 ▪ Heb. 7. 25. Ioh. 5. 21. Ioh 10. 36. Ioh. 6. 27. Col. 2. 3. Heb 2. 17. Heb. 2. 11. Heb. 4. 15. Heb. 12. 3. Heb. 3. 6. Esai . 63. 9. Eph. 1. 23. Psal. 84. 11. Esai . ●…5 . 5. 1. Th●… . 4. 7. Ie●… . 31. 33 ▪ 1. Thess. 5. 23. Ie●… . 32. 40. Hos. 11. 3. Hos. 14. 4. Ezek. 34. 16. Iob 19. 25. 27. Psa. 56. 13. Hab. 3. 3. 16. 17. Heb. 11. 19. 2. Tim. 4. 17. 18. Rom. 5. 4. Deut. 1. 29. 31. Deut. 3. 21. 1. Sam. 17. 35 ▪ 37 2. Cor. 1. 9 , 10. Esai . 51. 9 , 11. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . ad pop . A●… . Homil. Deut 8. 12. 14. Ho●… . 13. 5 , 6. 1. Ioh 5. 14. Iam. 1. 6. 2. Sam. 7. 27. 28. 29 2. Chro. 20. 8. 12. Dan. 9. 2 , 3 Nehem. 1. 8. 11. Psal. 132. 10. 11. Psal 89. 19. 49. Ezek. 36. 37. Ier. 29. 10. 13. Esai . 43. 25. 26. 2. Pet. 1. 4 ▪ 8. 2. Pet. 3. 18. 2 Cor. 1. 20. Phil. 3. 14. 1. Cor. 15. 58. Revel . 3. 10. 11. Heb. 10. 23. Rom. 13. 11. 2. Ioh. ver . 8. Col. 2. 14. 1. Cor. 1 23. Rom. 9 32. Act. 15. 1 5. Gal. 2. 3. 4. Deut. 4. 8. Psal. 147. 19. 20 Hos. 8. 12. Rom. 5. 13. 〈◊〉 . Ezek. 18. 32. Mic 7. 18. * Massilienses in Epist. Prospe●… ad Aug. & in Epist. Petri Diaco●…ad 〈◊〉 . cap. 7. Aug. 〈◊〉 ●…eccat , Merit . & Re●…s . li●… 1. cap. 28. D●… Nupt. & Concupiscent . l●…b . 2 cap. 27. Contra Iulian. Pelag. lib. 4. c. 8. & lib. 6. c●…p . 24. De praed●…tinat . Sancto●…um ad Prosper . & Hilar . lib. 1. cap. 8. De Corrept . & Grat. cap. 14. Epist. 107. ad Vi●…alem . Euchi●…id . cap. 9●… . & cap. 103. Prosper de vocat . Gent lib. 1. cap. 3 4 , 5. lib. 2. cap. 1. 10. Idem E●…ist , ad R●…ffin . & ad Capitul . Gallor . ●…p . 8. Fulgent . de Incarnat . & G●…t . Christ●… , cap. 29. ●…0 ▪ 31. ●…thor Hypo●… . l. 6. c. ●… . a 2. Th●…s . 1. 10. Heb. 6. 17. 18. Psal. 110. 4. Deut. 5. 5. Heb. 12. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 8. 3. Heb. 7. Col. 2. * Si lex jubens assit & spiritus Iuvans desit , per ipsam prohibitionem deside . ●…io peccati crescente , atque vincente , etiam reatus praevaricationis accedit . Aug. de Civ . dei . lib 21. cap. 16. & 83. Qu●…st . cap. 66. Ioh 15. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom . li. 7. Rom. 3 19. Gal. 3. 10. 2. Cor. 3. Hos. 2. 6 , 7. Rom 8. 15. Act. 2. 37. * Aug. de grat . Chri. lib. 1. cap. 8. Contr. 2. Epist ▪ Pelag l 4 c. 5 de perfect Instit. c. 5. 19. de Nat. & Grat. c. 11. 16. 22. Ep. 144. 157 , 200. * Fides efficit quod lex imperat . Aug. lib. 83. quest . c. 66. Literâ ju●…etur , spiritu donatur . ●…d . Epist. 200. Non san●…ta per legem infir ita●… sed convicta . Epist. 157 Ioh. 16. 8. Hag 2. 7. Mark. 16. 16. 2. Chron. 34. 27. Heb. 2. 2 , 3. 2. Cor 2 16. Ioh. 3 36 Heb. 10. 28 , 29. 2. ●…hes . 1. 8. Exod. 20. 19. Psal. 119. 70. Luke 1. 53 ▪ Matth. 11. 28. Hos. 14. 3. Gen. 32. Esay . 50 ▪ 10. Mul●…um terret scriptura factura securum . Aug. Epist. Ier. 44. 10. Ier. 13 17. Neh. 9. 16. 17. 2. Cron. 30 8. Mic 6. 8. Iam ▪ 1. 21. Act. 9. 6. Notes for div A10659-e65360 Col. 2. 3. a 1. Cor. 1. 30. b Eph. 3 8. c Math. 12. 35. d Ioh. 1. 14. e Zach. 13. 1. f Mal. 4. 2. g Col. 1. 19. h Ioh. 3. 34. i Ioh. 1. 16. 2. Cor. 3. 18. k Gal. 4. 19. l Rom 1. 29. m ●…sai . 9. 6. Ioh. 14. 27. 1. Cor. 5. 7. Exod. 12. 23. 30. Phil. 1. 21. Gal. 2. 20. a Rom. 1. 17. 2. Cor. 3. 6 , 7 , 9. Rom. 5. 17 , 21. b Ioh. 3. 18. c Gen. 3. 17. d Heb. 7. 22. e Col. 2. 14. Esai . 53. 4. f Gal. 3. 13. 2. Cor. 5. 21. g 1. P●… . 2. 24. h Gal. 4. 4. i Math. 3. 15. a Rom. 8. 1. b Esai . 43 25. Act. 3 19. c Ier 31. 34. Heb 8 12. d Mic. 7. 19. e Esai . 44 22. f Psal ▪ 32. 1. g Dan. 9. 24. h Esai . 53. 6. i 1. Ioh 2. 2. k 1. Cor. 1. 30. 2 Cor. 5. 21. l Rom. 13. 14. m Eph. 1. 23. n 1. Cor 15. 56. o Rom. 6. 14. p Rom. 3. 27. q Ier. 23. 6. r Rom 10. 4. Rom. 3. 20. 21. Phil. 3. 9. Eph. 2. 8 , 9 , 10. Gal. 3. 10. Psal. 143. 2. a Math 5. 48. b Luk. 1. 72 , 75. c Tit. 2 11 , 12. 2. Cor 8. 12. Mal. 3. 17. Hos. 11. 3. Hos. 14. 4. Gal. 3. 13. Esai . 53 5. 1. Thes. 1. 10. Poena emendatoria non inters●…ctoria . Aug. To. 1. de lib. Arb. lib. 3. cap. 25. a Rom. 7. 9. b Rom. 8. 15. c 2. Tim. 1. 7. d 2. Cor. 1. 22. Eph. 1. 13. 14. Eph. 4. 30. 1. Cor. 2. 10. 12. e Rom. 3 19. Mat. 22 12. f Rom. 1. 20. 2. 1. g Eph. 2. 18. Heb. 10. 19. h Zach 12. 10. Rom. 8 26. i 2. Cor. 7. 11. Iudg. 13. 23. a 2. Tim. 1 7. Heb. 10. 27. b Rom. 5. 1. Ioh. 16. 33. Rom. 14. 17. c Prov. 28. 1. Rom. 8. 33. Psal. 56. 11. d 1. Pet. 1. 8. Rom. 15. 13. e Eph. 1. 14. f Ioh. 1. 12. g Col. 2. 6. h Eph. 2. 10. i Rom. 5. 6. 10. k Ephes. 2. 1. l Eph. 3. 16. Phil. 4. 13. m Hos. 2. 14. Psal. 110. 3. 1. Ioh. 4. 19. n Ioh. 5. 25. 26. Ioh. 14. 19. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aris●… . De Respirat . cap. 8. p Ibid. Arist. q Iam. 1. 21. 1. Ioh. 3 9. r Ier. 32. 40. s Ier. 31. 33. t Heb. 9. 14. u Eph. 4. 23. x Rom 7. 22. y ●…al . 4. 19. Eph. 3. 17. z Matt. 3. 11. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. De Histor. Animal . lib. 8. cap. 1. b 1. Pet 2. 2. Gen. 1. 11. Mal. 4. 16. Esai . 2. 3. Ier. 3. 3. 17. 1. Ioh. 2 ▪ 20. Phil. 3. 21. 1. Ioh. 3. 2. a Dan. ●… 25. b Esai . 55. 4. c Math. 2. 6. d Heb. 2 10. e Heb. 1 3. f 1. Pet 2. 25. 1 Pet 5. 4. g Heb. 6. 20. h Exod. 13 21. i Luk. 2 32. k Ioh. 1. 9. l Aug. de mend●…c . ad Consen . lib. 2. cap. 9. m Aug. De nat . & grat . cap. 35. Cavendae tempestates & flenda naufragia . Ad hoc peccata illorum bominum scripta sunt ut Apostolica illa sententia ubique tremenda sit , Qui videtur stare , videat ne cadat . Aug. de Doctr. Christ. li. 3. c. 23. David Amicus Dei , & Salomon amabilis eius victi sunt , ut & ruinae nobis ad cautionē & poenitudinis ad salutem exempla praeberent . Hier. To. 1. Epist 9. n Matt 11. 29. o Ioh 13. 15. p Phil. 2. 5. q 1. Pet. 1. 15. r Heb. 12. 1 , 2. s Col. 1. 24. Una passi●… Domini & servorum . De Du●…l . Martyr . apud Cyprian . t 2. Cor 8. 9. Luk. 9. 58. Luk. 8. 3. Mark. 10. 21. Rom 13. 9. Gal. 6. 10. Rom. 12 9. Eph. 5. 26. Col. 1. 22. Tit. 2. 14. a Math. 11. 30. Iam. 1. 25. 1. Ioh. 5. 3. Ut non sit terribile sed suave mandatum . Aug. Contr. Pelag. & Celest. lib. 1. c. 13. Ut innotescat quod latebat , & suave fiat quod non delectabat ▪ gratiae Dei est quae hominum adjuvat voluntates . Aug. de peccat . merit . & remiss . lib. 2. cap. 17. b Math. 22. 13. c Hos. 11. 4. d Ad imaginem Christi futuri . non tantum Dei opuserat sed pignus . Tertul. de Resur . Christi . cap. 6. e Rom. 5. 14. 1. Cor. 1●… . 45. f 1. Cor. 15. 49 g Rom. 8. 29. h 2. Cor. 3. 18. i 2. Cor. 4 ▪ 6. k 1. Pet. 4. 14. l 1. Tim. 6 ▪ 16. m Act. 17. 27. n 1. Tim. 1. 17. o Rom. 3. 23. p Heb. 10. 20. q 1. Tim. 3. 16. r Ioh. 14. 9. s Eph. 2. 18. t Col. 1. 15. Ioh. 1. 1●… . Primum & optimum in unoquoque genere est Regula caeterorum . Heb. 4. 15. Heb. 2. 11. Exod. 30. 29. 1. Ioh. 2. 20. a 2. Tim. 3. 16 , 17. b Act. 10. 20 , 27. c 1. Cor. 1. 21 , 22. 1. Cor. 2. 2. d 〈◊〉 . 31. 33. e Gal. 4. 19. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. 2. Cor. 3. 18. 1. Cor 6. 17. Eph. 4. 4. Ioh. 17. 4. Mic. 6. 7 , 8. Col 2. 23. Col. 2. 18. Ioh 4. 34. Heb. 6. 6. Esai . 9. 6. 2. Cor 5. 21. Ioh 16. 7. Phil. 2. 4. 5. vers . 17. 2. Cor. 12. 15. 2. Cor. 12. 19. Col. 1. 24. Phil. 1. 12. 13. 2. Tim. 2. 10. Eph. 4. 16. Math. 16. 24. Hos. 10. 11. 1. Cor. ●… . 9. Phil 2. 8 ▪ Ioh. 4 34. Heb. 1. 9. Heb. 10. 5. 7. Luk. 2 40. ●…2 . Heb. 5. 8. Uid . Cameron . de Eccles pag. 152. Gal. 5. 25. a 1. Ioh. 2 6. b Math. 28. 20. c Revel . 1 13. d Gal 3. 1. e 1. Ioh. 1. 2 , 3. f Ioh. 20. 30. 31. g Act. 14. 16. Rom. 1. 26. Psal. 81. 12. Magna Dei ira est 〈◊〉 〈◊〉 non irasca●…ur De●…s . Hieron epist 33. a●… Cas●…at . Ira est Dei non intellig●…re delicta , ne sequatur poeni●…ntia . Cyprian . Epist. 3. Percussi sunt animi ●…citate ut nec intelligant delicta nec plangant . Indignantis Dei maior est haec ira . Idem de lapsis . h Heb. 8. 5. i Hos 10 6. 5. Ier. 48. 13. k Hos. 8. 14. Nox ex Arbitrio Deo serviendū , sed ex imperio . vid. Tertul. de Ieiun . cap. 13. vid. Chrysost. in Ro●… . Homil. 2. Aug. de Civi . Dei lib. 1. c. 26. & lib. 5. cap. 18. l Hooker lib. 2. sect . 6. m Exod 32. 6. Cathedram in coelis habet , qui Corda docet . Luk. 22. 54 , 55 , 56. Rom. 3. 11. Rom. 13. 11. Math. 16. 24. Iam. 4. 4. 5. 1. Ioh. 2. 16 , 17. Iam. 4 7. a Eph. 2. 6. b 〈◊〉 〈◊〉 . 2. c 〈◊〉 3 21 d ●… . Th●… . 4. 17. e ●… . 2●… . 17 f Luk. 22. 30. 〈◊〉 〈◊〉 1. 2. P●…t 1. 1●… . g Math. 19. 14. 〈◊〉 . 2. 5. Reve. 5. 10. h Heb. 6. 18. i Rom. 8. 23. Nunc aliquid propigno●… accip●…us ut ipsam plen●…tudinem desiderare no●…erimus . Aug. Epist 6 k Num. 13. 23. l Eph. 1. 14. Ioh. 16. 13 , 14 , 15. m Math. 6. 21. n Math. 24. 28. o Phil. 3 20. p Rom. 13. 11. q 1. Ioh. 3. 3. r Phil. 3. 13 , 14. s Math. 11. 12. t Heb. 4. 9 , 11. u Heb. 10. 20 , 23 x 2. Cor. 5. 9. y 2. Cor. 5. 1 , 2. Rom. 8. 23. z 2. Tim. 4. 8. a Revel . 6. 10. b Revel . 1. 6. c 1. Ioh. 3. 1. Ioh. 17. 4 , 5. 2. Tim. 4. 7 , 8. Ioh. 15. 8. Col. 3. 3. Psal. 36. 9. a 1. Tim. 3. 6. b 1. Pet. 3. 4. c Prov. 14. 10. d 1. Cor. 2. 14. c 2. Pet. 1. 9. f 1 Cor. 2. 10. Psal. 97. 11. 1. Ioh. 3. 2. Eph 4. 24. Eph. 3. 19. Psal. 17. 15. Eph. 4 30. a Prov. 29. 27. b Esai . 8. 14 , 18. Zach. 3. 8. Psal. 71. 7. Revel . 2. 17. Luk. 21. 28. Psal. 119. 18 , 19 Esai . 53. 1. Act. 16. 14. a Ioh. 10. 10. b Ioh. 7. 37. c Ezek. 47. 3. 4. 5. d Tit. 3. 6. e Eph. 1. 7. 2. 7. 3. 8. Col 1. 27. Heb. 11. 26. f Math. 12. 35. g Esai . 12 3. Ioh 7. 38. h Act. 1. 5. i 2. Cor 6. 12. k Esai 11 9. a 1. Pet. 1. 23. b Heb. 7. ●…5 . c Ioh. 16. 33. d 1. Ioh. 5. 4. 5. e Gen. 31. 5. f Rom. 16. 20. g Iudg. 1. 1. 2. h Psal. 130. 4. i 2. Cor. 5. 15. k 1. Ioh. 2. 1. l Rom. 8. 33. m Rom. 7. 17. n Heb. 12. 1. o Rom. 8. 35 37. Gal. 6. 14. p 1. Cor. 15. 55. q Rom. 7. 23. r Ioh 17. 17. s Mal. 4. 2. t Tit. 2. 14. u Gal 5 17. Heb 8. 13. Ioh. 16. 21. a Ma●…k . 9 23. b Hos. 14. 4. c 1. Cor 15. 56. d Rom ▪ 6. 14. Plane dicimus decessisse Legem quoa●… oner a non quoad justiti●…m . T●…rtul . de pudicit . cap ▪ 6. e Ad castigationem non ad damnationem . Ibid. cap. 19. f Evacuatur pec●…atum , non ut non sit , s●…d ut non ●…bsit A●…g . de peccat . Mer. & R●…miss . lib. 1. cap. 39. * Non filios Di abol●… faciunt quaecumque peccata — filios autem Diaboli infid●…lit as facit , quod peccatum proprium vocatur . Aug. contr . dua●… Epist. Pe lag . lib. 3. cap. 3. a Heb. 11. 13. b Eph. 3. 13. c Gal , 2. 20. d Math. 7. 25. 1. Pet. 2. 4 , 5. f 1. Ioh. 5. 18. g Eph. 6. 16. h 1. Ioh 5. 4. i Act 15. 9. k Rom. 8. 2. l 1. Pet. 1. 5. * Prima gratia quae data est primo Adam est illa quâ fit ut Homo habeat Iustitiam sivelit ; se●…unda , quae potentior est in secundo Adam , 〈◊〉 potest , quâ etiam fit ut velit , & tantum velit , tantoque ardore diligat , ut carnis v●…luntatem , contraria concupiscentem , voluntate spiritus vincat , &c. vid. Aug. de Corrept ▪ & Grat. cap. 11. 12. * Heb. 3. 1. Rom. 8. 28. a Vid. Aug. de Corrept . & grat . cap. 9. 12. Contra Iulian. lib. 5 cap. 4. De praedest . Sanct. cap. 16. 17. & Epist. 106. b Subventum est infirmitati voluntatis Humanae , ut Diviná gratiá Inde●… & in superabiliter ageretur , &c. — 〈◊〉 〈◊〉 permisit 〈◊〉 〈◊〉 vel let , ins●… mos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aug. de Corrept . & Grat. cap. 12. c Non lege atque dectrinâ-insonante forins●…cus , sed interna atque occulta , mirabili ac ineffabili potestate operatur Deus in cordi●…us hominum , non sol●…m veras Revelationes sed etiam bonas voluntates . Aug. de Grat. Christ. lib. 1. cap. 24 ▪ Occul●…ssima & efficacissima potestate . Contr. 2. epist. Pelag. l. 1. c. 20. d Hab●…t dens Humanorum cordium quò placet inclinandorum Omnipotentissimam potestatem . de Cor. & Gr. ●… . cap. 14. e Non ut nolentes credant , sed ut volentes ex nolentibus fiant . Contr. 2. cpist . Pelag ▪ l. 1. cap. 19. Agit omnipotens in cordibus hominum etiam motu●… voluntatis , &c. De Grat. & lib. arb . cap. 21. certum est nos velle cum vo●… , sed ille facit ut velimus : Ibid. cap. 16. f Vid. Prosper . Contr. Collator . cap. 1. Alvar●…z . de Auxil . lib. 1. d●…sp . 5 Rob. Abbot ▪ de Grat. in praefat . g Rom. 8. 29 , 30. h Verba praeteri●… 〈◊〉 posuit 〈◊〉 etiam 〈◊〉 , tanq●…am jam 〈◊〉 Deus , quae jam ut ●…ierent ex aet●…rnitate d●…sposuit &c. August . de Corrept . & grat . cap 9. i Eph. 2. 9. 1. Ioh. 4. 10. Aug. de Civ . De●… . lib. 14 cap. 1 Retract l. ●… . c. 23. contr . lultan lib. 5. cap. 4. & lib. 6. cap. 19. de praedest . Sanct. cap. 10. 15. k Rom. 4. 5. l Rom , 5. 8 , 10. m Col. 1. 21. n Vid. Aug. de Civ . de . lib. 21. c. 12 Enchirid. ca. 45. Tertul. co●…tr . ●…udaeos . cap. 2. o Exod. 34. 7. p Sive cum impium p●…e justificat Iustus — sive cum Iustum justè glorificat pius — Eadem est operatio gratiae , quae meritum hominis bonum & initiat ad justitiam , & consummat ad gloriam : primò inchoans in homine voluntatem bonam ; deinde eandem voluntatem adjuvans inchoatam ; ut eadem voluntas & divino dono bona sit ; & divino adjutorio malam superare concupiscent●…am possit : ac sic inpraesentivitâ , gratiae adjutorio , infirmitati non cedat ; i●…●…uturá autem , gratiae beneficio , infirmitatem non habeat , &c. Fulgent . ad Monimum . lib. 1. q Ier. 3●… . 40. q Ier. 32. 40. Esai . 54. 9 , 10. * Deus ficit ut nos fa●…iamus quae praecepit : nos non facimus ut ille faciat quae promisit . Aug. a 1. p●…t . 15. b Col. 2. 12. c 1. Cor. 2. 5. d Ioh. 6. 45. Quisquis non venit profecto nec didicit . Aug. de Grat. Christi lib. 1. cap. 14. e Mal. 3. 6. f Eph. 1. 13 , 14. Eph. 4. 30. g 2. Cor. 1. ●…1 . h 1. Cor. 15. 20. Heb. 11. 1. Ioh. 6. 54. Luk. 6. 22 , 32. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrisost. Homil. 9. in Rom. a Eph. 3. 17. b 1. Cor. 10. 17. 1 Cor. 12. 13. 1. Cor. 6. 17. c Eph. 5. 23. d 1. Cor. 12. 25. e Eph. 1. 23. f Eph. 4. 16. Rom. 6. 6 , 7 , 8. Gal. 6. 14. 1. Ioh. 1. 7. Aug. Confes. lib. 3. cap. 13. Rom. 6 9 , 10 , 11 , 14. a 1. Cor. 15 45 , 49. Rom 5. 15 , 21. b Rom. 6. 4. ●…ph . 2. 1 , 5. Phil. 3. 10 , 14. 〈◊〉 . 12 , 13. Col. 3. 1. 2 , 3 , 4 , 5 c P●…r hunc mediatorem D̄eus ostendit eos , quos ejus sanguine redemit , facere se ex mal●…s 〈◊〉 ceps in 〈◊〉 bonos — est quippe in nobis per hanc Dei gratiam in bono recipiendo , & pereveranter ten●…ndo , non solum posse quod volumus , sed etiam velle quod possumus , quod nonfuit in primo homine . Quid erit autem liberius libero arbitrio quando non poterit servire peccato , &c. Aug. de Corrept . & Grāt . cap 11. 12. d Col. 1. 15. Heb. 1. 2 , 5 , 6. e Act. 13. 33. f Col. 1. 18. Revel 1. 5. g Rom. 8. 17. Gal. 3. 29. h Heb. 12. 23. i Iam. 1. 18. k Exod 4 12. Ier. 2. 3 , 14. Ier. 31. 9. l Act. 13. 46. m Ioh. 8. 35. n Ioh. 14. 2. o 1. Tim. 3. 15. Dr. White against Fish. p. 53 s Col. 2. 13 ▪ ●…4 . p Ioh. 16. 33. q Heb. 4. 15. Math. 4. 11. r Col. 2. 15. Luk. 11. 22. 1. Cor. 15. 26. t Heb. 2. 18. a Dr. Reynolds confer ▪ with Hart. cap. 7. Divis 8. D●… . Abbot in Thomson . diatrib cap. 18. Falla est ( inquit Maldonatus Iesu●…ta ) opinio eorum qui putant Petrum fidem negando perdidisse ▪ in loc . b Quod dicit Petro , — Toti eccles . dictum putandum est . ●…esuitaibid . c Rogavit ut haberet in side li●… , fortissimā , 〈◊〉 perseverantissimā voluntarē Aug. de 〈◊〉 ▪ & grat cap. 8. d ●…rij reatus . Salvian . 〈◊〉 nae 〈◊〉 . 〈◊〉 . e Ioh. 6. 39. f Hos. 11. 7 , 11. g Psal. 56. 13. h Hos. 14. 4. i Fecisti nos ad te , & inquietum est cor nostrum donec requiescat in ●…e . Aug. Confess . lib. 1. cap. 1. Cum Beati esse omnes homines volunt , si verè volunt , profectò esse immortales volunt , aliter enim beati esse non possunt . Aug. de Trin. l. 13. cap 8. Cujus jam non difficulter occurrit Vtroque conjuncto effici beatitudinem , quam recto proposito intellectualis natura desiderat : Hoc est , ut b●…no incommutabili , quod Deus est , sine ulla molestia perfr●…atur , & in cose in aeternum esse mansurum , nec ulla dubitatione cunct●…tur , ne●…utto errore fallatur . Aug. de Civ . Dei lib. 11. cap. 13. Esai . 41. 10 , 14. a Iudg. 14. 6 , 19. 15. 14. b Iudg. 16. 20. c Psal. 2. 11. d Phil. 2. 12. e Rom 6. 1. f Sr. Edwin Sands relation . g Psal. 119. 17. h Rom. 2 4 , 5. i Ioh. 5. 26 , 27. Math. 28. 18. k Ioh. 6. 27. l Ioh. 1. 18. m Ioh. 11. 42. n Rom. 8. 32. Ioh. 1. 12. a Nostra & ipsius conjuncti●… , nec miscet personas , nec unit substantias ; sed affectus 〈◊〉 , & confederat voluntates , Cypr. de coena Domini . Vid. Aq●…in . p●…rt . 3. q. 8. art . ●… 〈◊〉 . disi . 3. qu. 13. de gra●…ia capitis . Heb. 1. 3. Esai . 28. 16. Esai . 30. 12 , 13. Ioh. 15. 1 , 5. Exck. 15. 3. Ian●… . ●… . 26. a Lumbar . dist . c. 4 distinct . 27. Ubi non est ut●…iusque consessus , non potest esse matrimonium . Instit. Iur. Can. lib. 2. Tit. 11. nup●…ias igitur Aquin. supplem . 3. partis qu. 45. art . 1. Fran. a victor . Relect. 7. part . 1. * Verba praesentem consensum exprimentia sant necessaria . Iustit . Iur. Can. lib. 2. T it 11. §. Licet autem per solum Lumbard . lib. 4. distinct . 28. Francisc. a victoria . Relect. 7. part . ●… . Punct . 2. a Act. 13. 46. Act 22. 21. b Quorum unum corpus est , unas debet esse & animus . Vrban . ●…n Decret . part . 2. caus . 31. Lumbard . Dist. 29. c Psa. 78. 34 , 37. d 2. King. 17. 25. 26. c Qui errat nen sentit , Ergo nec consentit . Decret . part . 2. Cau. 29 qu. 1. Error circa ca 〈◊〉 sunt de ess●…ntiá contractus vit●…at cont●…ctum . Fran●… victoria ▪ Relect 7 part . 1. panct . 2. Decret . part 2. Caus. 34 q. 1. 2. g Quod perpetuitati repugnat , matrimonium tollit . Aquin . supplem . 3 part . qu. 47. art 3. In matrimonio est quasi quaedam servitus perpetua . Ibid. art 6. h Dr. Reynolds confer . with Hart c. 1. divis . 2 i Occulta communicatione & inspi ▪ atione gratiae spiritalis quisquis haeret Domino unus spiritus est . Aug. de peccat . Mer. & Remiss . lib. 1. cap. 10. 1. Ioh 3. 24. 4. 13. k Rom. 5. 18. Non est mulieris semen ratione quadam plebeiá & vulgari , sed conceptus è spiritu sancto . Itaque non est si●… n●…tus ut esset omnium hominum caput , se●… eorum tautu●… quos ex uni●…erso hu●…ano genere corrupto Deus voluit regenera re per spiritum sanctum , &c. Cameron ●…e 〈◊〉 . pag. 88. l Non est s●…lvatus cruce ●…hristi qui non est crucifixus in Christo. Non est crucificus in Christo , qui non est membrum corporis Christi . Prosper . Resp. ad C●…pitul . G●…illorum . cap. 9. Christo propriè ecclesia unitur quatenus Crucifixus est , & excitatus à mortu●…s , ne●…pe ut in Christi morte ecclesi●… sit veluti satisfaciens Deo , & expians pe●…tata non in s●… , sed in capite . In resurrectione autem ecclesia sit veluti defuncta satisfactione , &c. 〈◊〉 de ecclesia pa●… . 106. Adeo arcto v●…nculo Christus & ecclesia conjunct●… s●…nt ut Christus sit veluti peccator in ecclesia , ecclesia veluti defuncta paeuâ peccatian Christo. Ibid. pag. 127. a Solus pro nobis suscepit si●…e malis meritis paenam , ut nos per illum sine bonis meritis consequeremur gratiam . Aug. contr . 2. epistolas pelag . lib. 4. c. 4. Hugo de sacram l. 2 part . 1. c. 12. b Illa in corpore Christi vulnera non erant Christi vulnera sed Latronis . Ambr. serm . de latrone . c 1. Cor. 1. 2. d Ioh. 15. 4. e Revel . 1. 6. f ●… . Per. 2. 9. g Rom. 8. 37. h Col 2. 15. i Rom. 5. 3. k Ioh. 20. 17. l Psal. 24 , 6. m Esai . 49. 3. o 1 Cor. 12. 12. p Aug. de Civ . Des. lib. 17. c. 18. 〈◊〉 ●… de unitate Eccles●…e cap. 4. Totus Christus caput & corpus est , homines sancti & fideles fiunt cum homine Christo 〈◊〉 〈◊〉 . depeccat Mer & 〈◊〉 . lib. 1. 〈◊〉 . 3●… . Ita & Christus . Non dixit , 〈◊〉 & Christi , sed ita & Christus , ostendens Christum rectè appellari etiam universum , hoc est caput cum corpore suo quod est Ecclesia . Id. To 4. lib. 83. qu. 69. q 1. Ioh. 3. 1. r Cant. 1. 2. s Psal. 2. 12. t Rom. 8. 32. u Phil. 4. 13. x Revel . 3. 17. y Ioh. 15 ▪ 5. z Rev. 22. 17. a ●… . Cor. 5. 10. b 1. Ioh. 3. 24. c Nes delicata est Dei spiritus . Te●…t . Eph. 2. 7. Eph. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom . lib. 2. Habet ●…ides oculos su●…s quibus quodammodo videt verum esse quod nondum videt . Aug. Ep. 222. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom . lib. 2. Anticipatio & praecomprehensio Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom lib. 2. Rom. 6. 6. 8. Eph. 2. 6. * Gal. 5. 6. * Gal. 6. 15. * 2. Cor. 5. 17. Tantum habet quantum vult , qui nihil vult nisi quod habet . Sen. Ioh. 3. 18. 36. Votat Constantiam & penitissimam rei adhaesionem . Camer . Esai 54. 7 , 8. Ioh. 16. 8. Heb. 10 39. Act. 7. 39. Heb. 3. 19. Act. 4. 12. Heb. 10. 14. Heb. 9. 13. 14. Heb. 2. 3. Ioh. 15. 5. Heb. 12. 1. 2. 1. Ioh 5. 4. Eph. 6. 16. 1. Pet. 5. 9. Act. 15. 9. Mic. 7. 1●… . a Iam 1. 6. 7. b Heb. 4. 2. c 1. Cor. 15. 58. d Heb. 10. 36. 38. e Heb. 11. 33. 36. f Esay 50. 10. Ionah 2. 4. g Heb. 10. 38. h Rom. 9. 37. 38. i 2. Thes. 3. 2. 1. Cor. 6. 9. 10 Iam. 5. 3. 1. Tim. 6. 19. Matth. 6 32. a Rom. 5. 3. 4. b Iam. 1. 2. 3. c Rom. 8. 37. 38. 1 Cor. 15 55. d Esai . 27. 8. 9. e 1. Pet. 1. 6. f 1. Pet. 1. 7. g 1. Pet. 4. 13. h Deut. 8. 16. Heb. 12. 11. i Heb. 12. 32 , 33. k 1. Pet. 1. 12. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor . de Cur. gr●…c . affect . ●…erm . 1. m ●…rede & Manducasti . Aug. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 . Alex. Strom. l. 5. o Lam. 3. 26 , 31. p Psal. 37. 5. Rom. 5. 1. 1. Pet. 1. 8. Heb. 13. 5 , 6. 2. Pet. 1. 10. Rom. 10. 8. 2. Cor. 4. 13. Heb. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iust. Mar●… . Qu. Orthodox . 98. a Eph. 5. 25 Rom. 5. 5. 8. 1. Ioh. 4. 16. Cant. 5. 10. 16. b 1. Ioh. ●… . 19. 5. 1. d Rom. 7. 4. Math. 0 37. L●…k . 14. 26. c Eph 6. 24. c Deut. 13 6. 9. Deut 30. 20. 2. Cor. 5. 6. Rom. 15-13 . Iam. 2. 10. Gal. 1. 16. 2. Chron. 30. 19 2. King. 7. 3. 4. Iohn . 3. 16. 1. Iohn . 4. 10. a Ephes. 5. 25. b Rom. 9. 11. c 1. Iohn . 4. 19. Hos. 14. 4. d Rom. 11. 5. 6. e 1. Tim. 1. 9. f Rom. 3. 14. 4. 5. 5. 10. g Eph. 2. 8. 9. h 1. Ioh. 1. 7. i Heb. 7. 25. k Rom. 8. 31. 32. l Mal. 2. 15. m Rom. 15. 4. n 1. Tim. 1. 16. o Math. 11. 28. p Rev. 22. 17. q Rom. 3. 25. Act. 1●… . 47. ●…sal . 2 6. r Esai . 8. 14. s Esai . 18. 3. t Mark. 16. 15. 2. Cor. ●… . 20. u Ier. 31. 34. x Ier. 33. 21. y Ier. 32. 4. ●… 33. 20. z Ier. 31. 33. 32. 39. Ex●…k . 11. 19. 20. 36. 26. 27. a Heb. 7. 22. 8. 6. b Ioh. 17. 2. c Ephe. 1. 4. d Ioh. 10. 18. Ioh. 14. 14. e Ioh. 17. 6. f Col. 2. 12. 1. Cor. 2. 5. g Gratias ago tibi clementissime Domine quia quod quaer is â me prius ipse donasti . Cyprian . h Esai . 54. 9. 13. i Eph. 4. 20. Qui Credunt pradicatore forinsecus insonante , intus à patre audiunt atque discunt : qui autem non credunt foris audiunt , intus ●…on audiunt . Aug. de praedest . Sanct. cap. 8. k Ioh. 3 33. l 1. Ioh. 3. 10. e Ioh. 10. 18. f 1. Ioh. 3. 24. Aquin. 2. 2●… . 〈◊〉 . art . 8. Greg. val . Tom. 3. Disp. 1. 〈◊〉 . 4 punct 8. 〈◊〉 . 2. 〈◊〉 ▪ q. 1 art . 4. Aug de doctrin . Chr●…st . lib. 1. 〈◊〉 proaem . Ioh. 5. 31. Eph. 1. 23. 1. Ioh. 2. 27. Ioh. 10. 4. 1. Per. 2. 9. 1. Cor. 2. 12. 1. Ioh. 4. 13. 1. Ioh. 3. 24. Rom. 10. 14 , 15. Ioh. 6. 68 , 69. Iob 19. 25. Eph. 4. 13. 3. 17 , 18. Gal. 2. 20. Esay 53. 11. Hag. 2. 7. Rom. 10. 10. Eph. 3. 17. Act. 8. 37. a Rom. 10. 14. 2. Cor. 4. 13. b 1. Cor. 14. 24. Ioh. 16. 8. c Rom. 10. 14. Heb. 13. 5. 1. Cron. 17. 25. d Rom. 4. 21. e 1. Ioh. 2. 3. 2. Tim. 1. 12. f Rom. 1. 17. 2. Pet. 3. 18. g Eph. 4. 20. Phil. 4. 11. h Rom. 1. 4. Rom. 8. 11. 1. Pet. 3 18. EPhe. 1 ▪ 19. C●… . 12. 1. Tim. 3. 16. Ioh. 11. 44. Ioh. 20. 6 , 7. Revel . 1. 18. a Act. 13. 34. b 1. Cor. 15. 17. c Rom. 4. 16. d Eph 4. 30. Rom 8. ●…3 . e Rom. 4 25. f Rom. 14. 9. g Act. 3. 15. h 1. Pet. 1. 3. Rom. ●… . 11. Rom. 6. 4. i Ioh. 6. 39 , 40. 1. Cor. 1●… . ●…2 , 23 Revel . 1. 5. k Heb. 5. 9. Heb. 4. 9 , 10. 1. Thes. 4. 16 , 17 l Mat. 27. 52. 53. m Act. 17. 31. Luk. 20. ●…6 . Luk. 14. 14. a Psal. 49. 17. b 1. Thes. 4. 16 , 18. Matth. 25. 46. c Ioh. 15. 2. Mal. 3. 3. Tit. 2. 14. Psal. 110 3. d Heb. 12. 14. Revel . 22. 15. e Habak . 1. 13. f Matth. 5. 8. 2. Tim. 2. 21. g 2. Tim. 3. 13. Revel . 22. 11. h Heb. 3. 12 , 13. i Heb. 10. 39. k Rom. 2. 5. Iam. 5. 3. Deut. 32. 34. 35. Esai . 30. 33. l Ezek. 37. 11. Lam. 3. 6. m Psal. Hos. 6. 2. 3. Mic. 7. 8. Zach. 3. 2. n Iob. 19. 25. 27. o Ioh. 2. 2. 7. p Psal. 138. 7. q Esai . 38. 17. r Rom. 8. 33 , 34. Heb. 7. 14 , 25. s Col. 3. 1. t Ioh. 18. 36. u Eph. 4. 8. x Ioh. 17. 24. y 2 Cor. 5. 4. z Ibib. ver . 8. * Phil. 1. 23. 1 Mercatura est quaedam amittere vt maiora lu creris . Tertul. a Rom. 6. 6. Col. 2. 12. b Heb. 9. 14. Col. 3. 5. Gal. 5. 24. Ioh. 16. 11. Luk. 11. 21. 1. Ioh. 3. ●… . Eph. 5. 25 , 26. Heb. 9. 22. 23. 1. Pet. 2. 24. 2. Cor. 5. 21. Rom. 8. 3. Ioh. 7. 21. 2 Sam. 11. 2. 3. 1. Ioh. 2. 15. 16. Numb . 21. 9. Rom. 5. 8. Heb. 9. ●…6 . Heb. 6. 20. Luk. 24. 26. 1. Pe●… . 1. 11. Math. 11. 21 , 24 Heb. 10 , 28. 29. 1. Pet. 1. 2. 3. Esai . 63. 9. Col. 1. 24. Heb. 10. 14. Heb. 4. 15. Iam. 1. 3. 1. Pet. 1. 7. 1. Pet. 4. 14. 1. Pet. 2. 21 , 23. Act ▪ 9. 4. 1. Pet. 4. 14 , 16. Math. 5. 11. Ioh. 15. 18 , 19. Gen. 3. 15. 2. Tim. 1. 8. 2. Tim. 3 12. 1. Pet. 4 4. Esai . 8. 18. Zach. 3. 8. Math. 20. 23. a Iam 1. 2. 12. b 1. Ioh. ●… . 2. Heb 12. 2. 3. c Ueios habitante Camillo , Illic Roma fuit . d ●…hil 4. 12. e 〈◊〉 . 6. 13. f Luc. 22 32.